Teks -- Numbers 13:1-33 (NET)

Spies Sent Out

13:1 The Lord spoke to Moses: 13:2 “Send out men to investigate the land of Canaan, which I am giving to the Israelites. You are to send one man from each ancestral tribe, each one a leader among them.” 13:3 So Moses sent them from the wilderness of Paran at the command of the Lord. All of them were leaders of the Israelites. 13:4 Now these were their names: from the tribe of Reuben, Shammua son of Zaccur; 13:5 from the tribe of Simeon, Shaphat son of Hori; 13:6 from the tribe of Judah, Caleb son of Jephunneh; 13:7 from the tribe of Issachar, Igal son of Joseph; 13:8 from the tribe of Ephraim, Hoshea son of Nun; 13:9 from the tribe of Benjamin, Palti son of Raphu; 13:10 from the tribe of Zebulun, Gaddiel son of Sodi; 13:11 from the tribe of Joseph, namely, the tribe of Manasseh, Gaddi son of Susi; 13:12 from the tribe of Dan, Ammiel son of Gemalli; 13:13 from the tribe of Asher, Sethur son of Michael; 13:14 from the tribe of Naphtali, Nahbi son of Vopshi; 13:15 from the tribe of Gad, Geuel son of Maki. 13:16 These are the names of the men whom Moses sent to investigate the land. And Moses gave Hoshea son of Nun the name Joshua.

The Spies’ Instructions

13:17 When Moses sent them to investigate the land of Canaan, he told them, “Go up through the Negev, and then go up into the hill country 13:18 and see what the land is like, and whether the people who live in it are strong or weak, few or many, 13:19 and whether the land they live in is good or bad, and whether the cities they inhabit are like camps or fortified cities, 13:20 and whether the land is rich or poor, and whether or not there are forests in it. And be brave, and bring back some of the fruit of the land.” Now it was the time of year for the first ripe grapes.

The Spies’ Activities

13:21 So they went up and investigated the land from the wilderness of Zin to Rehob, at the entrance of Hamath. 13:22 When they went up through the Negev, they came to Hebron where Ahiman, Sheshai, and Talmai, descendants of Anak, were living. (Now Hebron had been built seven years before Zoan in Egypt.) 13:23 When they came to the valley of Eshcol, they cut down from there a branch with one cluster of grapes, and they carried it on a staff between two men, as well as some of the pomegranates and the figs. 13:24 That place was called the Eshcol Valley, because of the cluster of grapes that the Israelites cut from there. 13:25 They returned from investigating the land after forty days.

The Spies’ Reports

13:26 They came back to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh. They reported to the whole community and showed the fruit of the land. 13:27 They told Moses, “We went to the land where you sent us. It is indeed flowing with milk and honey, and this is its fruit. 13:28 But the inhabitants are strong, and the cities are fortified and very large. Moreover we saw the descendants of Anak there. 13:29 The Amalekites live in the land of the Negev; the Hittites, Jebusites, and Amorites live in the hill country; and the Canaanites live by the sea and along the banks of the Jordan.” 13:30 Then Caleb silenced the people before Moses, saying, “Let us go up and occupy it, for we are well able to conquer it.” 13:31 But the men who had gone up with him said, “We are not able to go up against these people, because they are stronger than we are!” 13:32 Then they presented the Israelites with a discouraging report of the land they had investigated, saying, “The land that we passed through to investigate is a land that devours its inhabitants. All the people we saw there are of great stature. 13:33 We even saw the Nephilim there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves and to them.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Num 13:1 - Speak unto Moses

In answer to the peoples petition about it, as is evident from Deu 1:22. And it is probable, the people desired it out of diffidence of God's promise.

Wesley: Num 13:2 - A ruler

A person of wisdom and authority.

Wesley: Num 13:8 - Oshea

Called also Joshua, Num 13:16.

Wesley: Num 13:11 - Of Joseph

The name of Joseph is elsewhere appropriated to Ephraim, here to Manasseh; possibly to aggravate the sin of the ruler of this tribe, who did so basely degenerate from his noble ancestor.

Wesley: Num 13:16 - Jehoshua

Oshea notes 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.

Wesley: Num 13:17 - Southward

Into the southern part of Canaan, which was the nearest part, and the worst too, being dry and desert, and therefore fit for them to enter and pass through with less observation.

Wesley: Num 13:17 - Into the mountain

Into the mountainous country, and thence into the valleys, and so take a survey of the whole land.

Wesley: Num 13:18 - What it is

Both for largeness, and for nature and quality.

Wesley: Num 13:19 - In tents

As the Arabians did; or in unwalled villages, which, like tents, are exposed to an enemy.

Wesley: Num 13:20 - Fat

Rich and fertile.

Wesley: Num 13:21 - Zin

In the south of Canaan, differing from the wilderness of Sin, which was nigh unto Egypt.

Wesley: Num 13:21 - 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.

Wesley: Num 13:22 - By the south

Moses having described their progress from south to north, more particularly relates some memorable places and passages.

Wesley: Num 13:22 - They came

Heb. He came, namely, Caleb, as appears from Jos 14:9, Jos 14:12, Jos 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.

Wesley: Num 13:22 - Anak

A famous giant, whole 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, Jos 15:13. And this circumstance is mentioned as an evidence of the goodness of that land, because the giants chose it for their habitation.

Wesley: Num 13:22 - Before Zoan

This seems to be noted to confront the Egyptians, who vainly boasted of the antiquity of their city Zoan above all places.

Wesley: Num 13:23 - 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.

Wesley: Num 13:24 - Eschol

That is, a cluster of grapes.

Wesley: Num 13:25 - They returned after forty days

'Tis 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 suspence by their own counsels, rather than to rest upon God's promise! How much do we stand in our own light by unbelief?

Wesley: Num 13:26 - Kadesh

Kadesh - barnea, which some confound with Kadesh in the wilderness of Sin, into which they came not 'till the fortieth year after their coming out of Egypt, as appears from Num 33:37-38, whereas they were in this Kadesh in the second year, and before they received the sentence of their forty years abode in the wilderness.

Wesley: Num 13:27 - They told him

In the audience of the people.

Wesley: Num 13:29 - 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.

Wesley: Num 13:29 - 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.

Wesley: Num 13:29 - By the sea

Not the mid - land sea, which is commonly understood by that expression, but the salt or dead sea, as appears, Because it is that sea which is next to Jordan, Because the Canaanites dwelt principally in those parts, and not near the mid - land sea.

Wesley: Num 13:29 - So these guard the entrance on the east

side, as the others do on the south.

Wesley: Num 13:30 - Caleb

Together with Joshua, as is manifest from Num 14:6-7, Num 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.

Wesley: Num 13:30 - Stilled the people

Which implies either that they had began to murmur, or that by their looks and carriage, they discovered the anger which boiled in their breasts.

Wesley: Num 13:30 - Before Moses

Or, towards Moses, against whom they were incensed, as the man who had brought them into such sad circumstances.

Wesley: Num 13:30 - 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.

Wesley: Num 13:31 - The men

All of them, Joshua excepted.

Wesley: Num 13:31 - 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.

Wesley: Num 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, Jos 24:12.

JFB: Num 13:1-2 - 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.

JFB: Num 13:3 - 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.

JFB: Num 13:16 - 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].

JFB: Num 13:17 - 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.

JFB: Num 13:20 - 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.

JFB: Num 13:21-24 - So they . . . searched the land

They advanced from south to north, reconnoitering the whole land.

JFB: Num 13:21-24 - 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.

JFB: Num 13:21-24 - 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.

JFB: Num 13:21-24 - 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.

JFB: Num 13:22 - unto Hebron

Situated in the heart of the mountains of Judah, in the southern extremity of Palestine. The town or "cities of Hebron," as it is expressed in the Hebrew, consists of a number of sheikdoms distinct from each other, standing at the foot of one of those hills that form a bowl round and enclose it. "The children of Anak" mentioned in this verse seem to have been also chiefs of townships; and this coincidence of polity, existing in ages so distant from each other, is remarkable [VERE MONRO]. Hebron (Kirjath Arba, Gen 23:2) was one of the oldest cities in the world.

JFB: Num 13:22 - Zoan

(the Tanis of the Greeks) was situated on one of the eastern branches of the Nile, near the lake Menzala, and was the early royal residence of the Pharaohs. It boasted a higher antiquity than any other city in Egypt. Its name, which signifies flat and level, is descriptive of its situation in the low grounds of the Delta.

JFB: Num 13:23 - 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.

JFB: Num 13:23 - 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.

JFB: Num 13:26 - 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].

JFB: Num 13:27-28 - 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.

JFB: Num 13:29 - The Amalekites dwell in the land of the south

Their territory lay between the Dead and the Red Seas, skirting the borders of Canaan.

JFB: Num 13:29 - Hittites . . . dwell in the mountains

Their settlements were in the southern and mountainous part of Palestine (Gen 23:7).

JFB: Num 13:29 - 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.

JFB: Num 13:32 - 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).

JFB: Num 13:32 - 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.

JFB: Num 13:33 - 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.

JFB: Num 13:33 - 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.

Clarke: Num 13:2 - Send thou men, that they may search

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

Clarke: Num 13:2 - Every one a ruler

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.

Clarke: Num 13:13 - Sethur, the son of Michael

Sethur, the son of Michael - It would have been strange had the numerous searches after the explanation of the mystical number 666, Rev 13:18; Rev 17:5, met with nothing to their purpose in the name of this son of Michael. סתור Sethur , from סתר sathar , to hide or conceal, signifies hidden or mysterious, and includes in it the numerical letters of the No. 666: ס 60, + ת 400, + ו 6, + ר 200, = 666. But of what utility can such expositions be to any subject of history or theology?

Clarke: Num 13:16 - And Moses called Oshea Jehoshua

And Moses called Oshea Jehoshua - Oshea , Heb. הושע should be written Hoshea: the word signifies saved, or a savior, or salvation; but 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.

Clarke: Num 13:18 - See the land, what it is

See the land, what it is - What sort of a Country it is; how situated; its natural advantages or disadvantages

Clarke: Num 13:18 - And the people - whether they be strong or weak

And the people - whether they be strong or weak - Healthy, robust, hardy men; or little, weak, and pusillanimous.

Clarke: Num 13:20 - The land - whether it be fat or lean

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.

Clarke: Num 13:21 - From the wilderness of Zin

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.

Clarke: Num 13:22 - Hebron was built seven years before Zoan in Egypt

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.

Clarke: Num 13:23 - They bare it between two upon a staff

They bare it between two upon a staff - It would be very easy to produce a great number of witnesses to prove that grapes in the promised land, and indeed in various other hot countries, grow to a prodigious size. By Calmet, Scheuchzer, and Harmer, this subject has been exhausted, and to these I may refer the reader. Pliny mentions bunches of grapes in Africa each of which was larger than an infant. Radzvil saw at Rhodes bunches of grapes three quarters of an ell in length, each grape as large as a plum. Dandini saw grapes of this size at Mount Libanus; and Paul Lucas mentions some bunches which he saw at Damascus that weighed above forty-five pounds. From the most authentic accounts the Egyptian grape is very small, and this being the only one with which the Israelites were acquainted, the great size of the grapes of Hebron would appear still more extraordinary. I myself once cut down a bunch of grapes nearly twenty pounds in weight. Those who live in cold climates can scarcely have any conception to what perfection both grapes and other fruits grow in climates that are warm, and where the soil is suitable to them

From what is mentioned Num 23:20, Now the time was the time of the first-ripe grapes, it is very probable that the spies received their orders about the beginning of August, and returned about the middle of September, as in those countries grapes, pomegranates, and figs, are ripe about this time; see Harmer, vol. i., p. 108-110. At Sheeraz, in Persia, I find from a MS. journal, that the small white grape, askerie, came into season August 6; and pomegranates September 6; and the large red grape, sahibi, September 10

The spies’ carrying the bunch of grapes on a staff between two men was probably not rendered necessary by the size of the bunch or cluster; but to preserve it from being bruised, that the Israelites might have a fair specimen of the fruit As Joshua and Caleb were the only persons who gave a favorable account of the land, it is most likely that they were the persons who had gathered these fruits, and who brought them to the Israelitish camp. And it is likely they were gathered as short a time as possible before their return, that they might not be injured by the length of the time they had been separated from their respective trees.

Clarke: Num 13:27 - We came unto the land, etc.

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.

Clarke: Num 13:32 - Men of a great stature

Men of a great stature - אנשי מדות anshey middoth , men of measures - two men’ s height; i. e., exceedingly tall men.

Clarke: Num 13:33 - There we saw the giants

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.

Calvin: Num 13:2 - Of every tribe of their fathers shall ye send a man

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.

Calvin: Num 13:18 - And see the land what it is

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.

Calvin: Num 13:22 - And they ascended by the south, and came unto Hebron

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,

Calvin: Num 13:25 - And they returned from searching of the land

25.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.

Calvin: Num 13:30 - And Caleb stilled the people before Moses

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.

This does not appear to accord with what Moses relates in Deu 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.

Calvin: Num 13:32 - But the men that went up with him said

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 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.”

Defender: Num 13:33 - the giants

The Hebrew word here (Nephilim) is the same as used in Gen 6:4 : "There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown." These sons of Anak, or Anakim, were "men of a great stature," and they terrified the Israelite spies (Num 13:32).

There were also other tribes of giants in the land. "That was also accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims; A people great, and many, and tall, as the Anakims" (Deu 2:20, Deu 2:21). Here, and in a number of other passages, the word for "giants" is Rephaim, evidently a tribe descended from the "Rephaims" associated with the "Zuzims" and the "Emims" of Gen 14:5. The Emims also were called "a people great, and many, and tall, as the Anakims" (Deu 2:10).

All of these references indicate that there had been another irruption of the fallen "sons of God" just as in the days before the flood. This time the irruption was probably in connection with the events surrounding the rebellion at Babel and the subsequent worldwide dispersion of the occult religious system introduced there. These demon-possessed men and women became the progenitors of tribes characterized by giantism, just as in the antediluvian days. However, despite the fears of the spies, already many of these giant tribes had been defeated by the Edomites and Ammonites, so there was no need to fear. The next generation of Israelites fought against these tribes, and "the Lord destroyed them before them" (Deu 2:21)."

TSK: Num 13:2 - Send thou // of every // a ruler

Send thou : Num 32:8; Deu 1:22-25; Josh. 2:1-24

of every : Num 1:4, Num 34:18

a ruler : Num 11:16; Exo 18:25; Deu 1:15

TSK: Num 13:3

The wilderness of Paran, says Dr. Wells, seems to have been taken in a larger, and in a stricter sense. In the larger sense, it seems to have denoted all the desert and mountainous tract, lying between the wilderness of Shur westward, and mount Seir, or the land of Edom, eastward, the land of Canaan northward, and the Red sea southward. And in this sense, it seems to have comprehended the wilderness of Sin, and the wilderness of Sinai, also the adjoining tract wherein lay Kibroth-hattaavah and Hazeroth. In this sense it may be understood in Deu 1:19, where, by ""that great and terrible wilderness,""is intended the wilderness of Paran in its largest acceptation; for, in its stricter acceptation, it seems not to have been so great and terrible a wilderness; but is taken to denote more peculiarly that part of Arabia Petrea which lies between mount Sinai and Hazeroth west, and mount Seir east.

Num 12:16, Num 32:8; Deu 1:19, Deu 1:23, Deu 9:23

TSK: Num 13:6 - Caleb

Caleb : Num 13:30, Num 14:6, Num 14:24, Num 14:30, Num 14:38, Num 26:65, Num 27:15-23, Num 34:19; Deu 31:7-17; Jos 14:6-15; Jos 15:13-19; Luk 1:10-15; 1Ch 4:15

TSK: Num 13:8 - Oshea

Oshea : Num 13:16, Jehoshua, Num 11:28, Num 27:18-22; Exo 17:9-13, Exo 24:13, Exo 32:17; Deu 31:7, Deu 31:8, Deu 31:14, Deu 31:23, Deu 34:9; Jos 1:1-9, Jos 1:16, 24:1-33, Joshua

TSK: Num 13:16 - Oshea // Jehoshua

Oshea : Hos 1:1; Rom 9:25

Jehoshua : Num 13:8, Num 14:6, Num 14:30; Exo 17:9; Mat 1:21-23; Act 7:45; Heb 4:8, Jesus

TSK: Num 13:17 - southward // the mountain

southward : Num 13:21, Num 13:22; Gen 12:9, Gen 13:1; Jos 15:3; Jdg 1:15

the mountain : Num 14:40; Gen 14:10; Deu 1:44; Jdg 1:9, Jdg 1:19

TSK: Num 13:18

Exo 3:8; Eze 34:14

TSK: Num 13:20 - whether it be // good courage // the firstripe

whether it be : Neh 9:25, Neh 9:35; Eze 34:14

good courage : Num 13:30, Num 13:31; Deu 31:6-8, Deu 31:23; Jos 1:6, Jos 1:9, Jos 2:3, Jos 2:22, Jos 2:23; 1Ch 22:11; Heb 13:6

the firstripe : Num 13:23, Num 13:24; Mic 7:1

TSK: Num 13:21 - from the wilderness of Zin // Rehob // Hamath

from the wilderness of Zin : The wilderness of Zin, is different from that called Sin (Exo 16:1). The latter was near Egypt, but the former was near Kadesh Barnea, not far from the borders of Canaan. It seems to be the valley mentioned by Burckhardt; which, under the names of El Ghor and El Araba, form a continuation of the valley of the Jordan, extending from the Dead sea to the eastern branch of the Red sea. The whole plain presents to the view an appearance of shifting sands, whose surface is broken by innumerable undulations and low hills. A few talk, tamarisk, and rethem trees grow among the sand hills; but the depth of sand precludes all vegetation of herbage. Num 20:1, Num 27:14, Num 33:36, Num 34:3, Num 34:4; Deu 32:51; Jos 15:1

Rehob : Rehob was a city, afterwards given to the tribe of Asher, situated near mount Lebanon, at the northern extremity of the Promised Land, on the road which leads to Hamath, and west of Laish or Dancaps1 . ccaps0 ompare Jdg 1:31; Jdg 18:28; Jos 19:28.

Hamath : 2Sa 8:9; Amo 6:2

TSK: Num 13:22 - Ahiman // the children // Hebron // Zoan

Ahiman : Jos 11:21, Jos 11:22, Jos 15:13, Jos 15:14; Jdg 1:10

the children : Num 13:33

Hebron : Gen 13:18, Gen 23:2; Jos 14:13-15, Jos 21:13; 2Sa 2:1, 2Sa 2:11

Zoan : Psa 78:12, Psa 78:43; Isa 19:11, Isa 30:4

TSK: Num 13:23 - brook

brook : or valley, Num 13:24, Num 32:9; Deu 1:24, Deu 1:25; Jdg 16:4

TSK: Num 13:24 - brook // Eshcol

brook : or valley, Num 13:23

Eshcol : that is a cluster of grapes

TSK: Num 13:25 - forty days

forty days : Num 14:33, Num 14:34; Exo 24:18, Exo 34:28

TSK: Num 13:26 - unto the wilderness // Kadesh

unto the wilderness : Num 13:3

Kadesh : Num 20:1, Num 20:16, Num 32:8, Num 33:36; Deu 1:19; Jos 14:6

TSK: Num 13:27

Num 14:8; Exo 3:8, Exo 3:17, Exo 13:5, Exo 33:3; Lev 20:24; Deu 1:25-33, Deu 6:3, Deu 11:9; Deu 26:9, Deu 26:11-15, Deu 27:3, Deu 31:20; Jos 5:6; Jer 11:5, Jer 32:22; Eze 20:6, Eze 20:15

TSK: Num 13:28 - strong // saw the

strong : Deu 1:28, Deu 2:10, Deu 2:11, Deu 2:21, Deu 3:5, Deu 9:1, Deu 9:2

saw the : Num 13:22, Num 13:23, Num 13:33; Jos 11:22, Jos 15:14; Jdg 1:20

TSK: Num 13:29 - Amalekites // the Hittites

Amalekites : Num 14:43, Num 24:20; Gen 14:7; Exo 17:8-16; Jdg 6:3; 1Sa 14:48, 1Sa 15:3-9, 1Sa 30:1; Psa 83:7

the Hittites : Gen 15:19-21; Exo 3:8, Exo 3:17

TSK: Num 13:30

Num 14:6-9, Num 14:24; Jos 14:6-8; Psa 27:1, Psa 27:2, Psa 60:12, Psa 118:10, Psa 118:11; Isa 41:10-16; Rom 8:31, Rom 8:37; Phi 4:13; Heb 11:33

TSK: Num 13:31

Num 32:9; Deu 1:28; Jos 14:8; Heb 3:19

TSK: Num 13:32 - brought // a land // men of a great stature

brought : Num 14:36, Num 14:37; Deu 1:28; Mat 23:13

a land : Num 13:28; Eze 36:13; Amo 2:9

men of a great stature : Heb. men of statures, 2Sa 21:20 *Heb: 1Ch 20:6 *marg.

TSK: Num 13:33 - saw the giants // and we were

saw the giants : Num 13:22; Deu 1:28, Deu 2:10, Deu 3:11, Deu 9:2; 1Sa 17:4-7; 2Sa 21:20-22; 1Ch 11:23

and we were : 1Sa 17:42; Isa 40:22

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Num 13:2 - Of every tribe of their fathers // A ruler

Do as the people press thee to do.

Of every tribe of their fathers i.e. which comes from their several parents or patriarchs.

A ruler a person of wisdom and authority, which might make his witness more considerable with the people.

Poole: Num 13:11 - the tribe of Manasseh

i.e. Of that part of the tribe of Joseph which is peculiarly called

the tribe of Manasseh as the other part of it was called the tribe of Ephraim , Num 13:8 . The name of Joseph is elsewhere appropriated to Ephraim, as Eze 37:16,19 Re 7:8 ; here to Manasseh; possibly to aggravate the sin of the ruler of this tribe, who did so basely degenerate from his noble ancestor, Joseph.

Poole: Num 13:16 - Oshea

Oshea notes a desire of salvation, signifying, Save, we pray thee , but Jehoshua , or Joshua , includes a promise of salvation, that he should save, or that God by his hands should save the people. So this was a prophecy of his succession to Moses in the government, and of the success of his arms.

Poole: Num 13:17 - Southward // Into the mountain

Southward i.e. into the southern part of Canaan, which was the nearest part, and the worst too, being dry and desert, Jos 15:1,3 Jud 1:15 Psa 126:4 , and therefore fittest for them to enter and pass through with less observation.

Into the mountain i.e. into the mountainous country, and thence into the valleys, and so take an exact survey of the whole land.

Poole: Num 13:18 - What it is

What it is both for largeness, and for nature and quality; as is more particularly expressed, Num 13:19,20 .

Poole: Num 13:19 - Good or bad // In tents

Good or bad healthful or unwholesome, fruitful or barren.

In tents as the Arabians did; or in unwalled villages, which, like tents, are exposed to an enemy.

Poole: Num 13:20 - Fat // Be ye of good courage

Fat rich and fertile.

Be ye of good courage doubt not but God will preserve you in this dangerous journey, and be not dismayed nor discouraged if you find the people numerous, potent, and well fortified.

Poole: Num 13:21 - The wilderness of Zin // To Hamath // Rehob

The wilderness of Zin in the south of Canaan, Num 34:3 Jos 15:3 ; differing from the wilderness of Sin , which was nigh unto Egypt, Exo 16:1 .

To Hamath i.e. from the south they passed through the whole land even to the northern parts of it,

Rehob a city in the northwest part, Jos 19:28 Jud 1:31 ; and Hamath , a city in the north-east part, Jos 19:35 Eze 47:17 . And that they might more expeditiously and securely perform this office, it is probable that they divided themselves into several shall parties, and informed themselves not only by their eye, but also by their ear, and the information of persons, of whom they inquired about the nature and condition of their land.

Poole: Num 13:22 - Hebron // Anak // Before Zoan in Egypt

Here Moses having generally described their process and course from south to north, now returns more particularly to relate some memorable places and passages, as that having entered the land in the southern parts, they travelled then till they came to

Hebron Came , Heb. he came , to wit, Caleb, as appears from Jos 14:9,12,14 ; for, as was now intimated, 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 so called, whose children these are called, either more generally, as all giants sometimes were, or rather more specially, because Arba, from whom Hebron was called Kirjath-arba, was the father of Anak, Jos 15:13 . And this circumstance is mentioned as an evidence of the goodness of that land and soil, because the giants chose it for their habitation.

Before Zoan in Egypt: this seems to be noted to confront the Egyptians, who vainly boasted of the antiquity of their city Zoan above all places.

Poole: Num 13:23 - Upon a staff

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.

Poole: Num 13:26 - Kadesh

Kadesh so called by way of abbreviation, which is frequent in Hebrew names, for Kadesh-barnea , Deu 1:19 , which some rashly confound with Kadesh in the wilderness of Zin , Num 20:1 27:14 33:36 ; into which they came not till the fortieth year after their coming out of Egypt, as appears from Num 33:37,38 whereas they were in this Kadesh in the second year, and before they received the sentence of their forty years’ abode in the wilderness.

Poole: Num 13:27 - They told him

They told him in the audience of the people, as appears from Num 13:30 . They craftily begin their relation with commendations, that their following slanders might be more easily believed.

Poole: Num 13:28 - Strong

Strong potent for the strength of their body, and the valour of their minds.

Poole: Num 13:29 - The south // In the mountains // By the sea

The south where we are to enter the land; and they who were so eager and 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, and are about to settle in their neighbourhood, the rather, to revenge themselves for their former loss and shame received by us. Therefore they mention them, though they were no Canaanites.

In the mountains i.e. 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 midland sea, which is commonly understood by that expression, but the Salt or Dead Sea, as appears,

1. Because it is that sea which is next to Jordan, as here follows.

2. Because the Canaanites dwelt principally in those parts, and not near the midland sea. So these guard the entrance on the east side, as the others do on the south.

Poole: Num 13:30 - Caleb // Stilled the people // Before Moses // We are well able

Caleb together with Joshua, as is manifest from Num 14:6,7,30 ; 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 began to murmur, or that by their looks and carriages they discovered that grief and 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.

We are well able partly in moral probability, because we are one people united under one head, whereas they are divided into several nations, and governments of differing counsels, and interests, and inclinations; and principally because of the assistance of the Almighty God.

Poole: Num 13:31 - The men that went up with him // They are stronger than we

The men that went up with him all of them, Joshua excepted.

They are stronger than we both in stature of body and numbers of people. Thus they wickedly question the power, and truth, and goodness of God, of all which they had such ample testimonies.

Poole: Num 13:32 - They brought up // Of the land // Eateth up the inhabitants

They brought up Heb. brought forth , to wit, out of their mouths; they uttered a reproach, or reproachful words.

Of the land i.e. against it, or concerning the land. It is the genitive case of the object, as Mat 10:1 14:1 .

Eateth up the inhabitants not so much by civil wars, as most think, for that was likely to make their conquest more easy; nor by the barrenness of the soil, which consumed the people with the excessive pains it required to make it fruitful, as others think, for they confessed the excellency of the land, Num 13:27 ; 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 Jos 24:12 , or some other way.

Poole: Num 13:33

i.e. Small and contemptible.

Haydock: Num 13:1 - Pharan

Pharan, at Rethma, chap. xxxiii. 48.; though Barradius confounds that station with that at Cades-barne. The Samaritan copy inserts here a long passage, taken probably from Deuteronomy i. 20, 21, and 22, which shews that the Hebrews first proposed the sending spies, out of timidity; which God severely punished in the sequel, though in his anger he here consents to their proposal, which seemed to originate in motives of prudence, ver. 3.

Haydock: Num 13:3 - Rulers

Rulers of a hundred men, according to Hiscuni, inferior to those mentioned, chap. x. 14. (Calmet)

Haydock: Num 13:6 - Huri

Huri: Septuagint, "Souri." None of the tribe of Levi, the third son of Jacob, are sent; but two represent the different branches of the tribe of Joseph, ver. 9, 12. The tribe of Ephraim comes out of its natural order, and has been overlooked by Calmet. (Haydock)

Haydock: Num 13:12 - Sceptre

Sceptre. Hebrew matte, means also "a tribe."

Haydock: Num 13:17 - Josue

Josue. His former name Osee, or Hoseah, means "one saved, or salvation:" but the addition of the i, taken from the name of the Lord, intimates, "he shall save, or the Saviour of God." Some think that Moses had given him this name after the defeat of the Amalecites; but the Book of Exodus, where the name is found, might have been written after he received this commission. (Calmet) ---

The Septuagint have, "Ause, the son of Nave, Jesus," as he was a striking figure of our blessed Saviour, and their names are written with the same letters, Yehoshuah. This Moses foresaw, and also that he should be the happy instrument, in the hand of God, of saving the Israelites, by introducing them to the land of promise, and establishing them in peace therein. (Menochius) ---

The changing of his name imported, likewise, that he should be the chief leader. (Theodoret, q. 25.) (Worthington)

Haydock: Num 13:18 - South side

South side, which is to the north of where you now dwell. Moses enters into several details for the satisfaction of the people, though they had probably a general idea of the country and of its fruitfulness already, having lived not far off. They might not know, however, but that some part of the inhabitants might dwell in tents, instead of towns, as many of the Arabians did.

Haydock: Num 13:21 - First ripe

First ripe ( præcoquæ: ) Hebrew literally, "the first-born." Septuagint, "the days of spring, forerunners of the grape." In Madeira, grapes ripen in March. Some suppose the messengers departed in June, others in July. In Palestine, they have fresh grapes from the end of June till Martinmas [memorial day of St. Martin of Tours, November 11?], and three vintages, in August, and in each of the two following months.

Haydock: Num 13:22 - Sin

Sin. The desert of Pharan was contiguous to that of Sin. They departed from Cades-barne, and went along the Jordan to Rohob, at the foot of Mount Libanus, and on the road to Emath; then they returned by the confines of the Sidonians and Philistines, through Hebron, to the camp at Cades.

Haydock: Num 13:23 - And came // Enac // Tanis

And came. The printed Hebrew has, "and he came:" but the Samaritan and all the versions, as well as some manuscripts, properly retain the plural, which the Massorets allow is right. (Kennicott, Diss. 1.) ---

Enac, the founder of Hebron, and father of the giants of Chanaan, Josue xv. 13. The Greek word anax, "king," was perhaps derived from him, as also the famous Inachides, who settled in Greece, after they were driven out by Josue. (Grotius) ---

Tanis, where the tyrants of the Hebrews resided; a city, which the Egyptians represented as the most ancient in the world. Moses represses their vain boasting, by informing them that Hebron was of greater antiquity. It was afterwards assigned to the priests, and for a city of refuge, in the tribe of Juda, Josue xx. 7.

Haydock: Num 13:24 - Torrent // Its // Two men // Lever

Torrent. Septuagint, "vale." ---

Its. Hebrew, "one cluster." ---

Two men, Josue and Caleb; (St. Maximus) though the Rabbins say they carried nothing. ---

Lever, or staff, suspending it thus, in order that it might not be crushed. In that valley, Doubdan (i. 21,) was assured by the religious, that clusters, weighing twelve pounds, might still be found. Pliny (Natural History? xiv. 1,) says, there are some in Africa, larger than a male infant. Strabo (xi.) describes some in Carmania, two cubits high. Forster saw a religious man at Nurenberg, who had lived eight years in Palestine, and assured him that two men could hardly carry a bunch of grapes, such as grew in the vale of Hebron: (Calmet) but this may seem to be an hyperbole. (Haydock) ---

Lucas (T. i. p. 310,) assures us, that he had seen a bunch at Damascus, weighing above forty pounds. The Fathers here contemplate Jesus Christ, suspended between the two testaments, the synagogue and the Church: the juice, or blood of the grape, (Genesis xlix. 2., and Deuteronomy xxii. 14,) denotes his passion. (St. Jerome, ep. ad Fab.; St. Bernard in Cant. ser. 44.) (Calmet)

Haydock: Num 13:27 - Cades

Cades. The desert of Pharan, or of Cades, is the same. (Haydock) ---

The town is sometimes called Cades-barne, or Recem, (Chaldean) which is Petra, the capital of the stony Arabia, and lies rather nearer to the Dead Sea than to the Mediterranean. It was on the high road from the Red Sea to Hebron. In one part of the desert of Cades, the people murmured for want of water, chap. xx. 1. But there was plenty near the city. Moses continued here a long time after the return of the spies, Deuteronomy i. 19, 46. (Calmet)

Haydock: Num 13:30 - South // Hethites

South. They had already routed the Amalecites; but the spies insidiously recall to their remembrance, that they would be again in arms to obstruct their passage. ---

Hethites, dwelt nearest the Philistines, in the country which fell to the shares of Simeon and of Dan. The Jebusites occupied Jerusalem; and the Amorrhites, the most powerful of all those nations, held possession of most of the territory which was allotted to Juda. Nearer the Dead Sea, on the same mountains, dwelt the Cinezeans and the Cineans. Bonfrere places the Chanaanites on the banks of the Jordan, from the lake of Sodom as far as the sea of Tiberias. But they dwelt also near the Mediterranean; and the Phœnicians maintained themselves at Tyre and Sidon, against the most powerful kings of the Jews, and extended their commerce over the old world, to many parts of which they sent out colonies. (Calmet)

Haydock: Num 13:31 - Caleb

Caleb, to whom Josue alone joined himself, to bear witness of the truth against the other ten; whom the people were, however, more inclined to believe, (chap. xiv. 6., and Ecclesiasticus xlvi. 9,) paying more attention to numbers than to authority, when it suited their humour. (Haydock)

Haydock: Num 13:33 - Spoke ill // Devoureth

Spoke ill, &c. These men, who, by their misrepresentations of the land of promise, discouraged the Israelites from attempting the conquest of it, were a figure of worldlings, who, by decrying or misrepresenting true devotion, discourage Christians from seeking in earnest and acquiring so great a good, and thereby securing to themselves a happy eternity. (Challoner) ---

Devoureth, by being exposed to continual wars from the Arabs, Idumeans, and from its own inhabitants, the monsters of the race of Enac. With this God had threatened the Hebrews, if they proved rebellious, Leviticus xxvi. 38. See Ezechiel xxxvi. 13. (Calmet)

Gill: Num 13:1 - And the Lord Spake unto Moses // saying

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:

saying; as follows.

Gill: Num 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 // everyone a ruler among them

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:

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.

Gill: Num 13:3 - And Moses, by the commandment of the Lord // sent them from the wilderness of Paran // all those were heads of the children of Israel

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:

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.

Gill: Num 13:4 - And these were their names, of the tribe of Reuben, Shammua the son of Zaccur.

And these were their names, of the tribe of Reuben, Shammua the son of Zaccur. From Num 13:4, there is nothing but the names of the said persons, whose sons they were, and of what tribe; and the several tribes are mentioned, not according to the order of the birth of the patriarchs, nor according to the dignity of their mothers that bore them, but, very likely, according to the order in which they were sent, two by two, to search the land; for had they gone all twelve in a body, they would have been liable to suspicion: the signification of their names is of no importance to know, and will give us no light into their characters or the reason of their choice, nor are their parents elsewhere taken notice of, nor any of them but Joshua and Caleb, of whom we shall hear more hereafter.

Gill: Num 13:5 - Of the tribe of Simeon, Shaphat the son of Hori.

Of the tribe of Simeon, Shaphat the son of Hori. See Gill on Num 13:4.

Gill: Num 13:6 - Of the tribe of Judah, Caleb the son of Jephunneh.

Of the tribe of Judah, Caleb the son of Jephunneh. See Gill on Num 13:4.

Gill: Num 13:7 - Of the tribe of Issachar, Igal the son of Joseph.

Of the tribe of Issachar, Igal the son of Joseph. See Gill on Num 13:4.

Gill: Num 13:8 - Of the tribe of Ephraim, Oshea the son of Nun.

Of the tribe of Ephraim, Oshea the son of Nun. See Gill on Num 13:4.

Gill: Num 13:9 - Of the tribe of Benjamin, Palti the son of Raphu.

Of the tribe of Benjamin, Palti the son of Raphu. See Gill on Num 13:4.

Gill: Num 13:10 - Of the tribe of Zebulun, Gaddiel the son of Sodi.

Of the tribe of Zebulun, Gaddiel the son of Sodi. See Gill on Num 13:4.

Gill: Num 13:11 - Of the tribe of Joseph, namely, of the tribe of Manasseh // Gaddi the son of Susi.

Of the tribe of Joseph, namely, of the tribe of Manasseh,

Gaddi the son of Susi. See Gill on Num 13:4.

Gill: Num 13:12 - Of the tribe of Dan, Ammiel the son of Gemalli.

Of the tribe of Dan, Ammiel the son of Gemalli. See Gill on Num 13:4.

Gill: Num 13:13 - Of the tribe of Asher, Sethur the son of Michael.

Of the tribe of Asher, Sethur the son of Michael. See Gill on Num 13:4.

Gill: Num 13:14 - Of the tribe of Naphtali, Nahbi the son of Vophsi.

Of the tribe of Naphtali, Nahbi the son of Vophsi. See Gill on Num 13:4.

Gill: Num 13:15 - Of the tribe of Gad, Geuel the son of Machi.

Of the tribe of Gad, Geuel the son of Machi. See Gill on Num 13:4.

Gill: Num 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

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 יה יושיעך, "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.

Gill: Num 13:17 - And Moses sent them to spy out the land of Canaan // and said unto them, go ye up this way southward // and go up into the mountain

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.

Gill: Num 13:18 - And see the land what it is, and the people that dwelleth therein // whether they be strong or weak, few or many

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:

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.

Gill: Num 13:19 - And what the land is that they dwell in, whether it be good or bad // and what cities they be they dwell in, whether in tents or strong holds

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.

Gill: Num 13:20 - And what the land is, whether it be fat or lean // whether there be wood thereon 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

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 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.

Gill: Num 13:21 - So they went up and searched the land // from the wilderness of Zin unto Rehob, as men come to Hamath

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.

Gill: Num 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

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.

Gill: Num 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

And they came unto the brook of Eshcol,.... Or "valley of Eshcol" ^u, which is here so called by anticipation from the following circumstance; and perhaps had not this name given it, until the children of Israel were possessed of the land, and then they called it so, in memory of what was done here at this time; it was not far from Hebron, as may be concluded from thence; and so Jerom, relating the travels of Paula in those parts, says ^w, she came from Betzur to Eshcol, where having seen the little cells of Sarah, the cradle of Isaac, and the traces of the oak of Abraham, under which he saw the day of Christ, and was glad, rising up from thence, she went up to Hebron; which shows this Eshcol to be near Hebron, and to lie low, and was a valley; see Deu 1:24,

and cut down from thence a branch, with one cluster of grapes; in this valley was a vineyard, or at least a vine tree, on which they observed one cluster, which perhaps was of an uncommon size, as it seems by what follows, and they cut down the branch, and that with it:

and they bare it between two upon a staff; it was so big; and which was not done only for the ease of carrying it, but that it might not have any of its grapes squeezed, bruised, and broken off, but that they might carry it entire and whole for the Israelites to behold: these two men were probably Caleb and Joshua; though Jarchi says they carried nothing, which is more than he could say with certainty. Some historians report very surprising things of the size of vines, and the largeness of their clusters, which, when observed, this account will not at all seem incredible. Strabo says ^x, it is reported, that in Hyrcania, a vine produced a firkin of wine, and, the trunk of a vine was so large, that it was as much as two men could grasp with both arms, and bore clusters of two cubits long ^y; the same he says ^z of the size of vines in Mauritania, and of their clusters being a cubit long; and of others in Carmania being two cubits long, as before ^a: it is reported of the Indian fig tree, that it sometimes has an hundred figs more or less on a branch, and all in a cluster like grapes; and some of the clusters are sometimes so large as to be carried by two men on a staff ^b, as here; and some have thought, that it is the fruit here meant; but this is expressly called a cluster of grapes. About half a mile from Eshcol, as Adrichomius ^c says, was the brook or valley of Sorek, which was famous for vines; and it is affirmed by many writers and travellers, that to this day there are vines in that place, which produce clusters of twenty five pounds weight and more; and that in Lebanon, and other parts of Syria, the kernels of grapes are as big as a man's thumb ^d. Leo Africanus speaks ^e of grapes in some parts of Africa somewhat red, which, from their size, are called hens' eggs: and the Talmudists ^f are extravagant, and beyond all belief, in the account they give of the vines in the land of Canaan, and of the clusters of them, and the quantity of wine they had from them; and of this cluster they suppose ^g, that the "two" spoken of are not to be understood of men, but of bars or staves; and that this cluster was carried by eight, four at the four ends of the two staves, and that there were, besides, two staves or bars that went across, at the ends of which were four more men, who carried the cluster hanging in the middle; a figure of which Wagenseil ^h has given us: but Philo the Jew ⁱ has given a better account of it, and more agreeable to the Scripture, as that it was put upon a staff, and hung at the middle of it, the ends of which were laid on the shoulders of two young men, who carried it; though he adds, that such was the weight of it, that these were relieved by others in succession:

and they brought of the pomegranates, and of the figs; that is, others of them did; which seems to favour the notion that they were in a body, and that there were more than two together at this place; but even these two might be able to bring some of this sort of fruit along with them, as well as bear the cluster of grapes; besides, the text does not oblige us to understand it of the same persons in the same place.

Gill: Num 13:24 - The place was called the brook of Eshcol // because of the cluster of grapes which the children of Israel cut down from thence

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.

Gill: Num 13:25 - And they returned from searching the land after forty days.

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.

Gill: Num 13:26 - And they went, and came to Moses, and to Aaron // and to all the congregation of Israel, unto the wilderness of Paran // to Kadesh // and brought back word unto them, and to all the congregation // and showed them the fruit of the land

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.

Gill: Num 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

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.

Gill: Num 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

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.

Gill: Num 13:29 - The Amalekites dwell in the land of the south // and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains // and the Canaanites dwell by the sea // and by the coast of Jordan

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:

and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains; and guard the passes there; so that should they escape the Amalekites, or get the better of them, they would not be able to pass the mountains, being so well inhabited and defended; the Hittites seem to dwell about Mount Lebanon, Jos 1:4; the Jebusites inhabited the mountains about Jerusalem, and that itself, which was called by them Jebus, and from which they were not dispossessed until the times of David, 1Ch 11:4; and the Amorites were possessed of the mountain which was on the borders of the land, next to the place where Israel now were, Deu 1:20,

and the Canaanites dwell by the sea; these dwelt both on the east and on the west of the land, Jos 11:3; so that the western Canaanites dwelt on the shore of the Mediterranean sea, which is often put for the west in Scripture; and the eastern Canaanites dwelt by the Dead sea, or by the sea of Tiberias, called sometimes the lake of Gennesaret, and seems the rather to be meant here by what follows:

and by the coast of Jordan; so that this river was not passable by them; for by all this they would suggest that all avenues and passes were stopped up, so that it was a vain thing to attempt entrance into the land, or to expect ever to possess it.

Gill: Num 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

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.

Gill: Num 13:31 - But the men that went up with him // said, we be not able to go up against the people // for they are stronger than we

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.

Gill: Num 13:32 - And they brought up an evil report of the land which they had searched unto the children of Israel // saying, the land through which we have gone to search it, is a land that eateth up the inhabitants thereof // and all the people that we saw in it are men of a great stature

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 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.

Gill: Num 13:33 - And there we saw the giants // the sons of Anak // which came of the giants // and we were in our own sight as grasshoppers // and so we were in their sight

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 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.''

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Num 13:1

¹ sn Chapter 13 provides the names of the spies sent into the land (vv. 1-16), their instructions (vv. 17-20), their activities (vv. 21-25), and their reports (vv. 26-33). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight.

² tn The verse starts with the vav (ו) consecutive on the verb: “and….”

NET Notes: Num 13:2

¹ tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated “send…to investigate.”

² tn The participle here should be given a future interpretation, meaning “which I am about to give” or “which I am going to give.”

³ tn Heb “one man one man of the tribe of his fathers.”

NET Notes: Num 13:3

¹ tn Heb “mouth.”

² tn Heb “heads.”

NET Notes: Num 13:11

¹ tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.

NET Notes: Num 13:16

¹ sn The difference in the names is slight, a change from “he saves” to “the Lord saves.” The Greek text of the OT used Iesoun for Hebrew Yeshua.

NET Notes: Num 13:17

¹ tn The preterite with vav (ו) consecutive is here subordinated to the next verb of the same formation to express a temporal clause.

² tn The instructions had them first go up into the southern desert of the land, and after passing through that, into the hill country of the Canaanites. The text could be rendered “into the Negev” as well as “through the Negev.”

NET Notes: Num 13:18

¹ tn The form is the perfect tense with vav (ו) consecutive; the word therefore carries the volitional mood of the preceding imperatives. It may be either another imperative, or it may be subordinated as a purpose clause.

² tn Heb “see the land, what it is.”

NET Notes: Num 13:20

¹ tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13.

² tn Heb “Now the days were the days of.”

³ sn The reference to the first ripe grapes would put the time somewhere at the end of July.

NET Notes: Num 13:21

¹ sn Zin is on the southern edge of the land, but Rehob is far north, near Mount Hermon. The spies covered all the land.

² tn The idiom uses the infinitive construct: “to enter Hamath,” meaning, “on the way that people go to Hamath.”

NET Notes: Num 13:22

¹ tc The MT has the singular, but the ancient versions and Smr have the plural.

² tn The preterite with vav (ו) consecutive is here subordinated to the following clause. The first verse gave the account of their journey over the whole land; this section focuses on what happened in the area of Hebron, which would be the basis for the false report.

³ sn These names are thought to be three clans that were in the Hebron area (see Josh 15:14; Judg 1:20). To call them descendants of Anak is usually taken to mean that they were large or tall people (2 Sam 21:18-22). They were ultimately driven out by Caleb.

⁴ sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible (Ps 78:12, 43).

NET Notes: Num 13:23

¹ tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well.

NET Notes: Num 13:24

¹ tn The verb is rendered as a passive because there is no expressed subject.

² tn Or “Wadi Eshcol.” The translation “brook” is too generous; the Hebrew term refers to a river bed, a ravine or valley through which torrents of rain would rush in the rainy season; at other times it might be completely dry.

³ tn The word “Eshcol” is drawn from the Hebrew expression concerning the “cluster of grapes.” The word is probably retained in the name Burj Haskeh, two miles north of Damascus.

NET Notes: Num 13:26

¹ tn The construction literally has “and they went and they entered,” which may be smoothed out as a verbal hendiadys, the one verb modifying the other.

² sn Kadesh is Ain Qadeis, about 50 miles (83 km) south of Beer Sheba. It is called Kadesh-barnea in Num 32:8.

³ tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).

NET Notes: Num 13:27

¹ tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.

² tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”

³ sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).

NET Notes: Num 13:28

¹ tn The word (אֶפֶס, ’efes) forms a very strong adversative. The land was indeed rich and fruitful, but….”

² tn Heb “the people who are living in the land.”

NET Notes: Num 13:29

¹ tn Heb “by the side [hand] of.”

² sn For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times.

NET Notes: Num 13:30

¹ tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.

² tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.

³ tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”

NET Notes: Num 13:31

¹ tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.

NET Notes: Num 13:32

¹ tn Or “an evil report,” i.e., one that was a defamation of the grace of God.

² tn Heb “which we passed over in it”; the pronoun on the preposition serves as a resumptive pronoun for the relative, and need not be translated literally.

³ tn The verb is the feminine singular participle from אָכַל (’akhal); it modifies the land as a “devouring land,” a bold figure for the difficulty of living in the place.

⁴ sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.

⁵ tn Heb “in its midst.”

NET Notes: Num 13:33

¹ tc The Greek version uses gigantes (“giants”) to translate “the Nephilim,” but it does not retain the clause “the sons of Anak are from the Nephilim.”

sn The Nephilim are the legendary giants of antiquity. They are first discussed in Gen 6:4. This forms part of the pessimism of the spies’ report.

² tn Heb “in our eyes.”

³ tn Heb “in their eyes.”

Geneva Bible: Num 13:2

^{( b )} Send thou men, that they may search the land of Canaan, which I give to the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them.

^{( b )} After the people had required it of Moses, as it is in (Deu 1:22) then the Lord told Moses to do it.

Geneva Bible: Num 13:16

These [are] the names of the ^{( c )} men whom Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua.

^{( c )} Which in number were twelve according to the twelve tribes.

Geneva Bible: Num 13:19

And what the land [is] that they dwell in, whether it [be] ^{( d )} good or bad; and what cities [they be] that they dwell in, whether in tents, or in strong holds;

^{( d )} Plentiful or barren.

Geneva Bible: Num 13:21

So they went up, and searched the land from the wilderness of ^{( e )} Zin unto Rehob, as men come to Hamath.

^{( e )} Which was in the wilderness of Paran.

Geneva Bible: Num 13:22

And they ascended by the south, and came unto Hebron; where Ahiman, Sheshai, and Talmai, the children of ^{( f )} Anak, [were]. (Now ^{( g )} Hebron was built seven years before Zoan in Egypt.)

^{( f )} Which were a type of giant.

^{( g )} Declaring the antiquity of it: also Abraham, Sarah, Isaac and Jacob were buried there.

Geneva Bible: Num 13:26

And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of ^{( h )} Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and shewed them the fruit of the land.

^{( h )} Called also Kadesh-barnea.

Geneva Bible: Num 13:27

And they told ^{( i )} 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.

^{( i )} That is, Moses.

Geneva Bible: Num 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 ^{( k )} children of Anak there.

^{( k )} Ahiman, Sheshai, and Talmai, whom Caleb slew afterward, (Jos 11:21-22).

Geneva Bible: Num 13:32

And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, [is] a land that ^{( l )} eateth up the inhabitants thereof; and all the people that we saw in it [are] men of a great stature.

^{( l )} The giants were so cruel, that they spoiled and killed one another and those that came to them.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Num 13:17-33 - XI. Emancipated Slaves

Afraid Of Giants

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 : 18. And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; 19. 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 strong holds; 20. And what the land is, whether it be fat or lean, whether there be 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. 21. So they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath. 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.) 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. 24. The place was called the brook Esheol, because of the cluster of grapes which the children of Israel cut down from thence. 25. And they returned from searching of the land after forty days. 26. 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 shewed them the fruit of the land. 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. 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. 29. The Amalekites dwell in the land of the south; and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains; and the Canaanites dwell by the sea, and by the coast of Jordan. 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. 31. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. 32. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. 33. And there we saw the giants, the sons of Anak, which come of the giants : and we were in our own sight as grasshoppers, and so we were in their sight.'--Num. 13:17-33.

WE stand here on the edge of the Promised Land. The discussion of the true site of Kadesh need not concern us now. Wherever it was, the wanderers had the end of their desert journey within sight; one bold push forward, and their feet would tread on their inheritance. But, as is so often the case, courage oozed out at the decisive moment, and cowardice, disguised as prudence, called for further information, that cuckoo-cry of the faint-hearted. There are three steps in this narrative: the despatch of the explorers, their expedition, and the two reports brought back.

I. We Have The Despatch And Instructions Of The Explorers.

A comparison with Deuteronomy shows that the project of sending the spies originated in the people's terror at the near prospect of the fighting which they had known to be impending ever since they left Egypt. Faith finds that nearness diminishes dangers, but sense sees them grow as they approach. The people answered Moses' brave words summoning them to the struggle with this feeble petition for an investigation. They did not honestly say that they were alarmed, but defined the scope of the exploring party's mission as simply to bring us word again of the way by which we must go up, and the cities into which we shall come.' Had they not the pillar blazing there above them to tell them that? The request was not fathomed in its true faithlessness by Moses, who thought it reasonable and yielded. So far Deuteronomy goes; but this narrative puts another colour on the mission, representing it as the consequence of God's command. The most eager discoverer of discrepancies in the component parts of the Pentateuch need not press this one into his service, for both sides may be true : the one representing the human feebleness which originated the wish; the other, the divine compliance with the desire, in order to disclose the unbelief which unfitted the people for the impending struggle, and to educate them by letting them have their foolish way, and taste its bitter results. Putting the two accounts together, we get, not a contradiction, but a complete view, which teaches a large truth as to God's dealings; namely, that He often lovingly lets us have our own way to show us by the issues that His is better, and that daring, which is obedience, is the true prudence.

The instructions given to the explorers turn on two points: the eligibility of the country for settlement, and the military strength of its inhabitants. They alternate in a very graphic way from the one of these to the other, beginning, in Num. 13:18, with the land, and immediately going on to the numbers and power of the inhabitants; then harking back again, in Num. 13:19, to the fertility of the land, and passing again to the capacity of the cities to resist attack; and finishing up, in Num. 13:20, with the land once more, both arable and forest. The same double thought colours the parting exhortation to be bold,' and to bring of the produce of the land.' Now the people knew already both points which the spies were despatched to find out. Over and over again, in Egypt, in the march, and at Sinai, they had been told that the land was flowing with milk and honey,' and had been assured of its conquest. What more did they want? Nothing, if they had believed God. Nothing, if they had been all saints, which they were not. Their fears were very natural. A great deal might be said in favour of their wish to have accurate information. But it is a bad sign when faith, or rather unbelief, sends out sense to be its scout, and when we think to verify God's words by men's confirmation. Not to believe Him unless a jury of twelve of ourselves says the same thing, is surely much the same as not believing Him at all; for it is not He, but they, whom we believe after all.

There is no need to be too hard on the people. They were a mob of slaves, whoso manhood had been eaten out by four centuries of sluggish comfort, and latterly crushed by oppression. So far as we know, Abraham's midnight surprise of the Eastern kings was the solitary bit of fighting in the national history thus far; and it is not wonderful that, with such a past, they should have shrunk from the prospect of bloodshed, and caught at any excuse for delay at least, even if not for escape. We have all of us one human heart,' and these cowards were no monsters, but average men, who did very much what average men, professing to be Christians, do every day, and for doing get praised for prudence by other average professing Christians. How many of us, when brought right up to some task involving difficulty or danger, but unmistakably laid on us by God, shelter our distrustful fears under the fair pretext of' knowing a little more about it first,' and shake wise heads over rashness which takes God at His word, and thinks that it knows enough when it knows what He wills?

II. We Have The Exploration (Verses 21-25).

The account of it is arranged on a plan common in the Old Testament narratives, the observation of which would, in many places, remove difficulties which have led to extraordinary hypotheses. Verse 21 gives a general summary of what is then taken up, and told in more detail. It indicates the completeness of the exploration by giving its extreme southern and northern points, the desert of Zin being probably the present depression called the Arabah, and Rehob as men come to Hamath being probably near the northern Dan, on the way to Hamath, which lay in the valley between the Lebanon and the Anti-Lebanon. The account then begins over again, and tells how the spies went up into the South.' The Revised Version has done wisely in printing this word with a capital, and thereby showing that it is not merely the name of a cardinal point, but of a district. It literally means the dry,' and is applied to the arid stretch of land between the more cultivated southern parts of Canaan and the northern portion of the desert which runs down to Sinai. It is a great chalky plateau, and might almost be called a steppe or prairie. Passing through this, the explorers next would come to Hebron, the first town of importance, beside which Abraham had lived, and where the graves of their ancestors were. But they were in no mood for remembering such old stories. Living Anaks were much more real to them than dead patriarchs. So the only thing mentioned, besides the antiquity of the city, is the presence in it of these giants. They were probably the relics of the aboriginal inhabitants, and some strain of their blood survived till late days. They seem to have expelled the Hittites, who held Mature, or Hebron, in Abraham's time. Their name is said to mean long-necked,' and the three names in our lesson are probably tribal, and not personal, names. The whole march northward and back again comes in between Num. 13:22-23; for Eshcol was close to Hebron, and the spies would not encumber themselves with the bunch of grapes on their northward march. The details of the exploration are given more fully in the spies' report, which shows that they had gone up north from Hebron, through the hills, and possibly came back by the valley of the Jordan. At any rate, they made good speed, and must have done some bold and hard marching, to cover the ground out and back in six weeks. So they returned with their pomegranates and figs, and a great bunch of the grapes for which the valley identified with Eshcol is still famous, swinging on a pole, the easiest way of carrying it without injury.

III. We Have Next The Two Reports.

The explorers are received in a full assembly of the people, and begin their story with an object-lesson, producing the great grape cluster and the other spoils. But while honesty compelled the acknowledgment of the fertility of the land, cowardice slurred that over as lightly as might be, and went on to dilate on the terrors of the giants and the strength of the cities, and the crowded population that held every corner of the country. Truly, the eye sees what it brings with it. They really had gone to look for dangers, and of course they found them. Whatever Moses might lay down in his instructions, they had been sent by the people to bring back reasons for not attempting the conquest, and so they curtly and coldly admit the fertility of the soil, and fling down the fruit for inspection as undeniably grown there, but they tell their real mind with a great nevertheless.' Their report is, no doubt, quite accurate. The cities were, no doubt, some of them walled, and to eyes accustomed to the desert, very great; and there were, no doubt, Anaks at Hebron, at any rate, and the spies' had got the names of the various races and their territories correctly. As to these, we need only notice that the Hittites were an outlying branch of the great nation, which recent research has discovered, as we might say, the importance and extent of which we scarcely yet know; that the Jebusites held Jerusalem till David's time; that the' Amorites,' or' Highlanders,' occupied the central block of mountainous country in conjunction with the two preceding tribes; and that the' Canaanites,' or Lowlanders,' held the lowlands east and west of that hilly nucleus, namely, the deep gorge of the Jordan, and the strip of maritime plain. A very accurate report may be very one-sided. The spies were not the last people who, being sent out to bring home facts, managed to convey very decided opinions without expressing any. A grudging and short admission to begin with, the force of which is immediately broken by sombre and minute painting of difficulty and danger, is more powerful as a deterrent than any dissuasive. It sounds such an unbiassed appeal to common-sense, as if the reporter said, There are the facts; we leave you to draw the conclusions.' An unvarnished account of the real state of the case,' in which there is not a single misstatement nor exaggeration, may be utterly false by reason of wrong perspective and omission, and, however true, is sure to act as a shower-bath to courage, if it is unaccompanied with a word of cheer. To begin a perilous enterprise without fairly facing its risks and difficulties is folly. To look at them only is no less folly, and is the sure precursor of defeat. But when on the one side is God's command, and on the other such doleful discouragements, they are more than folly, they are sin.

It is bracing to turn from the creeping prudence which leaves God out of the account, to the cheery ring of Caleb's sturdy confidence. His was' a minority report,' signed by only two of the Commission.' These two had seen all that the others had, but everything depends on the eyes which look. The others had measured themselves against the trained soldiers and giants, and were in despair. These two measured Amalekites and Anaks against God, and were jubilant. They do not dispute the facts, but they reverse the implied conclusion, because they add the governing fact of God's help. How differently the same facts strike a man who lives by faith, and one who lives by calculation! Israel might be a row of ciphers, but with God at the head they meant something. Caleb's confidence that we are well able to overcome' was religious trust as is plain from God's eulogium on him in the next chapter (Num. 14:24). The lessons from it are that faith is the parent of wise courage; that where duty, which is God's voice, points, difficulties must not deter; that when we have God's assurance of support, they are nothing. Caleb was wise to counsel going up to the assault' at once,' for there is no better cure for fear than action. Old soldiers tell us that the trying time is when waiting to begin the fight. The native hue of resolution' gets sicklied o'er' with the paleness that comes from hesitation. Am I sure that anything is God's will? Then the sooner I go to work at doing it, the better for myself and for the vigour of my work.

This headstrong rashness, as they thought it, brings up the other spies' once more. Notice how the gloomy views are the only ones in their second statement. There is nothing about the fertility of the land, but, instead, we have that enigmatical expression about its eating up its inhabitants.' No very satisfactory explanation of this is forthcoming. It evidently means that in some way the land was destructive of its inhabitants, which seems to contradict their former reluctant admission of its fertility. Perhaps in their eagerness to paint it black enough, they did contradict themselves, and try to make out that it was a barren soil, not worth conquering. Fear is not very careful of consistency. Note, too, the exaggerations of terror. , All the people' are sons of Anak now. The size as well as the number of the giants has grown; we were in our own sight as grasshoppers.' No doubt they were gigantic, but fear performed the miracle of adding a cubit to their stature. When the coward hears that' there is a lion without, that is, in the open country, he immediately concludes, I shall be slain in the streets,' where it is not usual for lions to disport themselves.

Thus exaggerated and one-sided is distrust of God's promises. Such a temper is fatal to all noble life or work, and brings about the disasters which it foresees. If these cravens had gone up to fight with men before whom they felt like grasshoppers, of course they would have been beaten; and it was much better that their fears should come out at Kadesh than when committed to the struggle. Therefore God lovingly permitted the mission of the spies, and so brought lurking unbelief to the surface, where it could be dealt with. Let us beware of the one-eyed prudence' which sees only the perils in the path of duty and enterprise for God, and is blind to the all-sufficient presence which makes us more than conquerors, when we lean all our weight on it. It is well to see the Anakim in their full formidableness, and to feel that we are' as grasshoppers in our own sight' and in theirs, if the sight drives us to lift our eyes to Him who sitteth upon the circle of the earth, and the inhabitants thereof,' however huge and strong, are as grasshoppers.'

MHCC: Num 13:1-20

A memorable and melancholy history is related in this and the following chapter, of the turning back of Israel from the borders of Canaan, and the sentencing them to wander and perish in the wilderness, for their unbelief and murmuring. It appears, Deu 1:22, that the motion to search out the land came from the people. They had a better opinion of their own policy than of God's wisdom. Thus we ruin ourselves by believing the reports and representations of sense rather than Divine revelation. We walk by sight not by faith. Moses gave the spies this charge, Be of good courage. It was not only a great undertaking they were put upon, which required good management and resolution; but a great trust was reposed in them, which required that they should be faithful. Courage in such circumstances can only spring from strong faith, which Caleb and Joshua alone possessed.

MHCC: Num 13:21-25

The searchers of the land brought a bunch of grapes with them, and other fruits, as proofs of the goodness of the country; which was to Israel both the earnest and the specimen of all the fruits of Canaan. Such are the present comforts 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.

MHCC: Num 13:26-33

We may wonder that the people of Israel staid forty days for the return of their spies, when they were ready to enter Canaan, under all the assurances of success they could have from the Divine power, and the miracles that had hitherto attended them. But they distrusted God's power and promise. How much we stand in our own light by our unbelief! At length the messengers returned; but the greater part discouraged the people from going forward to Canaan. Justly are the Israelites left to this temptation, for putting confidence in the judgment of men, when they had the word of God to trust in. Though they had found the land as good as God had said, yet they would not believe it to be as sure as he had said, but despaired of having it, though Eternal Truth had engaged it to them. This was the representation of the evil spies. Caleb, however, encouraged them to go forward, though seconded by Joshua only. He does not say, Let us go up and conquer it; but, Let us go and possess it. Difficulties that are 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 are promised, to him that believes; but carnal sense and carnal professors are not to be trusted. Unbelief overlooks the promises and power of God, magnifies every danger and difficulty, and fills the heart with discouragement. May the Lord help us to believe! we shall then find all things possible.

Matthew Henry: Num 13:1-20

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 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.

II. 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 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.

III. 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 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.

Matthew Henry: Num 13:21-25

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 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.

Matthew Henry: Num 13:26-33

It is a wonder how the people of Israel had patience to stay forty 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.

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 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.

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; 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.

II. 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.

Keil-Delitzsch: Num 13:1-20

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, 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 ( זה 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.

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 ( התחזק , 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.

Keil-Delitzsch: Num 13:21-22

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 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 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 ( ויּבא is apparently an error in writing for ויּבאוּ ), and there were הענק ולידי , 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 הענק ( 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, ענק בּני has not the article; also from the fact that the three Anakites who lived in Hebron are almost always called הענק ולידי , Anak's born (Num 13:22, Num 13:28), and that הענק בּני (sons of Anak), in Jos 15:14, is still further defined by the phrase הענק ולידי (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.).

Keil-Delitzsch: Num 13:23-24

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.

Keil-Delitzsch: Num 13:25-29

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 ( כּי אפס ,"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).

Keil-Delitzsch: Num 13:30

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.

Keil-Delitzsch: Num 13:31

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.

Keil-Delitzsch: Num 13:32-33

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 מדּות אנשׁי , " 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 ."

Constable: Num 11:1--20:29

1. The cycle of rebellion, atonement, and death chs. 11-20

The end of chapter 10 is the high point of the Book of Numbers spiritually. The beginning of chapter 11 records the beginning of the spiritual decline of Israel that resulted in God's judging the nation. He postponed the fulfillment of His promise to bring her into the Promised Land.

"Chapters 11-20 present a dismal record of their acts of ingratitude and of God's consequent judgments on his ungrateful people. Within these chapters are innumerable instances of his continuing grace. The reader of these texts goes astray if he or she focuses solely on God's wrath or on the constant provocations to his anger by his meandering people. The more impressive feature in this text is God's continuing mercy against continuing, obdurate rebellion. . . .

"These ten chapters now balance and contrast with the ten chapters that present the record of Israel's preparation."⁸⁸

Constable: Num 13:1--14:45

The failure of the first generation chs. 13-14

The events recorded in chapters 13 and 14 took place while Israel was at Kadesh.

Constable: Num 13:1-25

The sending of the 12 spies into Canaan 13:1-25

13:1-2 When the people arrived at Kadesh the Lord told them to go up and take possession of the land He had promised them (Deut. 1:19-21). Kadesh stood in the Desert of Zin, which was a section of the great Paran wilderness. The people asked Moses if they could send spies ahead of them. They did so, "that they may search out the land for us, and bring back to us word of the way by which we should go up, and the cities which we shall enter" (Deut. 1:22). Moses allowed this (Deut. 1:23) with God's permission (Num. 13:2). Clearly the Israelites were not rebelling against God by sending the spies, but neither were they stepping forward in bold obedience with strong confidence in God, as they should have done. Why did God not lead Moses to record here (vv. 1-3) the fact that the sending of the spies was the people's idea (Deut. 1:22)? The reason may be that this was not the sin that resulted in God's postponement of their entrance into Canaan. Their reaction to the spies' report caused that result. The mission of the spies had some genuine value to the Israelites (vv. 18-20), but it also opened the possibility of fear and failure to obey God.

13:3-16 The men named as the spies were not the same as the tribal princes (conveners; 1:5-15; 7:12; et al.). Their personal qualifications for this mission may have been the basis for their selection.

"The name [Joshua, v. 16] describes a special role that Moses wished Joshua to have when he renamed him in Numbers 13:16. Joshua's earlier name, Hoshea, simply means he has saved'. In the name Hoshea, the person or god who saves is not made clear. Moses specified the LORD as the source of salvation by renaming Joshua."¹¹²

13:17-20 The Negev (lit. "south") was the arid area of land to the south of Canaan that formed a transition between the desert to the south and the cultivated fields of Canaan to the north. Rainfall averages 8-12 inches per year in the Negev making it semi-arid. The hill country (v. 17) refers to the more mountainous sections of Canaan generally here. Later Moses used the term more specifically of part of the territory God gave to the tribes of Ephraim and Judah. The time of first-ripe grapes (v. 20) would have been late July or early August.

13:21-25 The spies surveyed a very large area. Lebo-hamath (v. 21) stood about 50 miles north of Damascus, 100 miles north of the Sea of Chinnereth (Galilee).¹¹³

The Anakites (v. 22) were a tribe of very tall people who lived in Canaan (v. 33).

Hebron was a large fortified town. Moses gave it special emphasis here because it was near Hebron that God had promised to give Abraham the land (Gen. 13:14-18). From there Abraham had set out to defeat a coalition of kings (Gen. 14:13). The only piece of real estate Abraham possessed in Canaan was in Hebron, and there he and the other patriarchs lay buried. The spies, of course, knew these historical facts, and memories of these patriarchal events should have strengthened their faith in Yahweh as they passed through Hebron.

Zoan (v. 22) is another name for Tanis, the capital city of Egypt from which the Israelites had come.¹¹⁴

The valley of Eshcol was apparently just north of Hebron on the way to Jerusalem.¹¹⁵ The Hebrew word translated "Eshcol" refers to the stalk or stem of some fruit or flower. From this it came to mean a whole bunch or "cluster" (of grapes). A huge cluster of grapes carried on a pole between two men has long been a symbol of the land of Israel. This figure illustrates the great agricultural productivity of the land. It still is a popular symbol of modern Israel today and is the logo of the Department of Tourism.

Constable: Num 13:26-33

The report of the spies 13:26-33

The spies reported that the land was indeed as fruitful as they had heard (v. 27), "nevertheless . . ." (v. 28). Everything the spies said from this word on was uncalled for.¹¹⁶ Their commission had been to view the land and to report back on what they saw. It was not their job to determine if the Israelites could overcome the Canaanites. God had promised that He would give the land to His people.

It was the people and cities in Canaan that discouraged the spies (v. 28). These Hittites (v. 29) were one of the native tribes in Canaan, not the great Anatolian Hittites (cf. Josh. 1:4; Judg. 1:26). As they had despised God's provisions and plans (chs. 11-12), the 10 spies now disbelieved God's promises that He would give the land and its people into their hands. They reckoned only on their own natural ability and failed to rely on God's supernatural ability (v. 31).

They described the tall Anakites as Nephilim (v. 33).

The Nephilim were, "the demi-gods who lived on the earth before the flood (Gn. 6:4)."¹¹⁷

The word "Nephilim" means strong ones or tyrants, not people of gigantic stature, though it came to imply superhuman giants. The spies concluded that the Anakites were relatives of the Nephilim.

"The use of the term Nephilim seems to be deliberately provocative of fear, a term not unlike the concept of bogeymen and hobgoblins."¹¹⁸

Guzik: Num 13:1-33 - Spies Are Sent Into Canaan

Numbers 13 - Spies Are Sent Into Canaan

A. Spies are chosen and commissioned.

1. (1-3) The sending of the spies.

And the LORD spoke to Moses, saying, "Send men to spy out the land of Canaan, which I am giving to the children of Israel; from each tribe of their fathers you shall send a man, every one a leader among them." So Moses sent them from the Wilderness of Paran according to the command of the LORD, all of them men who were heads of the children of Israel.

a. Send men to spy out the land of Canaan: These men were on a reconnaissance mission; to observe the land of Canaan and bring back a report to the nation. However, it is worthwhile to ask if they really needed to go on this mission or if there was useful information they lacked, which would prove vital in taking Canaan.

b. From each tribe of their fathers you shall send a man, every one a leader among them: According to Deuteronomy 1:20-25, the plan to send spies did not directly originate with Moses, but came from the people. Moses told them simply to go and take the land, and the people suggested this plan to Moses (everyone of you came near to me and said, Deuteronomy 1:22). Furthermore, in Deuteronomy 1:23 Moses said, the plan pleased me well.

i. This expedition had an unfortunate result; it may very well be that Moses was wrong in taking this suggestion of the people. Perhaps the accusations of Miriam and Aaron (petty, false, and self-interested as they were) had made Moses hesitant to take strong leadership.

ii. Since the people of Israel initiated this excursion, perhaps Moses only came to God asking how to send out the spies, not if he should send out the spies. From each tribe of their fathers you shall send a man, every one a leader among them describes the method of sending the spies.

c. According to the command of the LORD: Nevertheless, this was in the plan of God. God used the report of the spies as a test of Israel's faith.

2. (4-16) The men chosen as spies.

Now these were their names: from the tribe of Reuben, Shammua the son of Zaccur; from the tribe of Simeon, Shaphat the son of Hori; from the tribe of Judah, Caleb the son of Jephunneh; from the tribe of Issachar, Igal the son of Joseph; from the tribe of Ephraim, Hoshea the son of Nun; from the tribe of Benjamin, Palti the son of Raphu; from the tribe of Zebulun, Gaddiel the son of Sodi; from the tribe of Joseph, that is, from the tribe of Manasseh, Gaddi the son of Susi; from the tribe of Dan, Ammiel the son of Gemalli; from the tribe of Asher, Sethur the son of Michael; from the tribe of Naphtali, Nahbi the son of Vophsi; from the tribe of Gad, Geuel the son of Machi. These are the names of the men whom Moses sent to spy out the land. And Moses called Hoshea the son of Nun, Joshua.

a. Now these were their names: from the tribe of Reuben, Shammua the son of Zaccur: One was chosen from each tribe, so the spies would represent the entire nation.

b. And Moses called Hoshea the son of Nun, Joshua: Joshua was chosen as the leader of the group. His name was first listed as Hoshea, meaning "salvation." Yet his name came to be Ya-Hoshea meaning, "Yahweh is salvation."

i. We can even imagine when Moses first met Joshua, and asked who he was. "I'm Hoshea" ["I'm salvation"], Joshua would reply. Moses would have smiled and replied, "Ya-Hoshea!" ["Yahweh is salvation!"]. Joshua became his name - and the name of the Messiah, who is our salvation.

3. (17-20) Moses commissions the spies.

Then Moses sent them to spy out the land of Canaan, and said to them, "Go up this way into the South, and go up to the mountains, and see what the land is like: whether the people who dwell in it are strong or weak, few or many; whether the land they dwell in is good or bad; whether the cities they inhabit are like camps or strongholds; whether the land is rich or poor; and whether there are forests there or not. Be of good courage. And bring some of the fruit of the land." Now the time was the season of the first ripe grapes.

a. See what the land is like: Moses' direction to the spies was a subtle manifestation of unbelief. Did he really doubt that the land was good? Did he doubt that the land was rich? Did he doubt that there were useful forests? Did it matter if the people were strong or many, or if they lived in strongholds?

i. This was an entirely reasonable pursuit for Moses, and representative of the curiosity of the whole nation. After all, they had never seen this land, nor had any Israelite for some 400 years.

ii. God already told them what the land was like. At Moses' calling at the burning bush, God told him the land of Canaan was a good and large land, to a land flowing with milk and honey (Exodus 3:8), and Moses told the people of the goodness of the land (Exodus 13:5).

b. Whether the people who dwell in it are strong or weak: We wonder what the people of Israel thought they would do if a negative report came back. Would they resolve to return to Egypt?

B. The report of the spies.

1. (21-25) The twelve spies in the Promised Land.

So they went up and spied out the land from the Wilderness of Zin as far as Rehob, near the entrance of Hamath. And they went up through the South and came to Hebron; Ahiman, Sheshai, and Talmai, the descendants of Anak, were there. (Now Hebron was built seven years before Zoan in Egypt.) Then they came to the Valley of Eshcol, and there cut down a branch with one cluster of grapes; they carried it between two of them on a pole. They also brought some of the pomegranates and figs. The place was called the Valley of Eshcol, because of the cluster which the men of Israel cut down there. And they returned from spying out the land after forty days.

a. So they went up and spied out the land: As these spies toured the land, they saw some of the people and the produce of the land. This spectacular produce included clusters of grapes so big, they had to be carried between two men on a pole.

b. And they returned from spying out the land after forty days: The reconnaissance mission took forty days. When God tested His people, He often used a period of forty (such as forty days or forty years).

2. (26-29) The report of the land.

Now they departed and came back to Moses and Aaron and all the congregation of the children of Israel in the Wilderness of Paran, at Kadesh; they brought back word to them and to all the congregation, and showed them the fruit of the land. Then they told him, and said: "We went to the land where you sent us. It truly flows with milk and honey, and this is its fruit. Nevertheless the people who dwell in the land are strong; the cities are fortified and very large; moreover we saw the descendants of Anak there. The Amalekites dwell in the land of the South; the Hittites, the Jebusites, and the Amorites dwell in the mountains; and the Canaanites dwell by the sea and along the banks of the Jordan."

a. We went to the land where you sent us: They seemed to sense they were more on a mission from Israel than on a mission from God; we might already sense the report will be given according to a human perspective, not according to God's perspective.

b. It truly flows with milk and honey - what God had promised about the land was indeed true.

c. Nevertheless: "nevertheless" means "despite all of that." At that moment, Moses, and every man of faith in Israel should have cried out and said, "Nevertheless nothing! How can one say, 'We went to the land, found it good, and God's promise true,' and then say, 'Despite all this . . .'?"

i. Despite God's faithful promise, the people who dwell in the land are strong.

ii. Despite God's faithful promise, the cities are fortified and very large.

iii. Despite God's faithful promise, we saw the descendants of Anak [a tribe of large men] there.

iv. Despite God's faithful promise, the Amalekites dwell . . . the Amorites dwell . . . the Canaanites dwell - all the land is taken up, there are no vacancies!

d. Nevertheless the people who dwell in the land are strong; the cities are fortified and very large; moreover we saw the descendants of Anak there: It is hard to imagine a report more unbelieving and unfaithful to God than this; a report that recognizes the faithfulness of God's promise, the truth of His word, and yet says, "Despite all that . . ."

i. What ever the exact nature of God's testing in the minds and hearts of the twelve spies during the forty days in Canaan, it is clear that they have, as a whole, failed the test!

3. (30) Caleb's faithful objection.

Then Caleb quieted the people before Moses, and said, "Let us go up at once and take possession, for we are well able to overcome it."

a. Then Caleb quieted the people: Caleb - blessed forever! - commanded the people to immediately (at once) trust and obey God and to take the land, because God had made them able.

b. Let us go up at once and take possession: It took great courage for this man to stand against the tide of unbelief, of doubt and "despite all that" attitude. Caleb had the spirit of Romans 3:4: Let God be true but every man a liar.

4. (31-33) The other spies respond to Caleb.

But the men who had gone up with him said, "We are not able to go up against the people, for they are stronger than we." And they gave the children of Israel a bad report of the land which they had spied out, saying, "The land through which we have gone as spies is a land that devours its inhabitants, and all the people whom we saw in it are men of great stature. There we saw the giants (the descendants of Anak came from the giants); and we were like grasshoppers in our own sight, and so we were in their sight."

a. But the men who had gone up with him said: Their unbelieving response was a potent combination of truth, lies, and exaggeration.

i. It was true from a human perspective that they are stronger than we - but to say, "we are not able to go up against the people" was a lie.

ii. It was true that they had gone through the land - but to say, "a land that devours its inhabitants" was a lie.

iii. Each of the statements, "All the men whom we saw in it are men of great stature" or "the giants" and "we were like grasshoppers" were all terrible exaggerations, plain and simple lies.

b. The land through which we have gone as spies: Unbelief often presents itself as being "factual" or "practical" or "down to earth." Yet, the most factual, practical, and down to earth thing we can to is trust the word of the living God. Their unbelief was not according to the facts, but despite the facts.

i. Significantly, two men could see the exact same sights - the same grapes, the same men, the same land, the same cities - one can come away singing in faith, and the other is filled with a sense of certain doom. Ultimately, faith or unbelief does not spring from circumstances or environment, but from our hearts, which God must change.

© 2004 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Numbers (Pendahuluan Kitab)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Garis Besar)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Pendahuluan Kitab)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 13 (Pendahuluan Pasal)

Overview

Num 13:1, The names of the men who were sent to search the land; Num 13:17, Their instructions; Num 13:21, Their acts; Num 13:26, Their relation.

Poole: Numbers (Pendahuluan Kitab)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 13 (Pendahuluan Pasal)

CHAPTER 13

God commandeth Moses to send spies to search out the land of Canaan, Num 13:1-3 . Their names, Num 13:4-16 . Moses’ s commandment where to go, and what to do, Num 13:17-20 . Their return with the fruits of the land, and their report, Num 13:23-29 . They are encouraged by Caleb, Num 13:30 ; but ten others dishearten them by their false report, Num 13:31-33 .

In answer to the people’ s petition about it, as is evident from Deu 1:22 . And it is probable from the following story, that the people desired it out of diffidence of God’ s promise and providence, though Moses liked of it as a prudent course to learn where or how to make the first invasion. And God granted their desire for their trial and punishment, as well knowing from what root it came.

MHCC: Numbers (Pendahuluan Kitab)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 13 (Pendahuluan Pasal)

(v. 1-20) Twelve men sent to search the land of Canaan, Their instructions.

(Num 13:21-25) Their proceedings.

(Num 13:26-33) Their account of the land.

Matthew Henry: Numbers (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 13 (Pendahuluan Pasal)

It is a memorable and very melancholy story which is related in this and the following chapter, of the turning back of Israel from the borders of Canaan, when they were just ready to set foot in it, and the sentencing of them to wander and perish in the wilderness for their unbelief and murmuring. It is referred to Psa 95:7, etc., and improved for warning to Christians, Heb 3:7, etc. In this chapter we have, I. The sending of twelve spies before them into Canaan (v. 1-16). II. The instructions given to these spies (Num 13:17-20). III. Their executing their commission according to their instructions, and their return from the search (Num 13:21-25). IV. The report they brought back to the camp of Israel (Num 13:26, etc.).

Constable: Numbers (Pendahuluan Kitab)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Garis Besar)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Pendahuluan Kitab)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Pendahuluan Kitab)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 13 (Pendahuluan Pasal)

INTRODUCTION TO NUMBERS 13

In this chapter an order is given by the Lord, to send twelve men into the land of Canaan, to search and spy it, and which was accordingly executed, Num 13:1; and the names of the twelve persons are given, Num 13:4; the instructions they received from Moses, what part of the land they should enter into first, and what observations they should make on it, Num 13:17; which they attended to, and on their return brought some of the fruit of the land with them, Num 13:21; and gave an account of it, that it was a very fruitful land, but the inhabitants mighty, and their cities walled, Num 13:27; which threw the people into confusion, but that they were stilled by Caleb, one of the spies, who encouraged them, Num 13:30; but all the rest, excepting Joshua, brought an ill report of it, as not to be subdued and conquered by them, Num 13:31.