Numbers · Chapter 13

V. 1. Speak unto Moses-In answer to the peoples petition about it, as is evident from Deuteronomy 1:22. And it is probable, the people desired it out of diffidence of God’s promise.

Verses 1, 2. The Israelites being now come to the borders of Canaan, Moses commanded them, in the name of God, to go up and possess it, reminding them of his promise to give them the possession of it, and exhorting them not to fear nor be discouraged, Deuteronomy 1:21. But the unbelieving and distrustful multitude, forgetting the power and faithfulness of God, were afraid to venture on this hazardous undertaking, as they thought it, till some persons were sent to examine and bring them information what sort of country it was, and what kind of people they should have to contend with. We will send men before us, said they, and they shall search out the land, and bring us word again, Deuteronomy 1:22. Moses, therefore, in compliance with their request, is directed by God to send proper persons, chosen from all the tribes, for this purpose. Every one a ruler among them — Not those called princes of the tribes, in the first chapter of this book, but men of wisdom and authority, and rulers or officers of an inferior kind.

1. Send thou men — Although Canaan had been promised to the Israelites as a God-given inheritance on the condition of their fidelity, yet this promise did not render the means of conquest unnecessary. All the strategy of war was required, such as the ambuscade (Joshua 8:13) and spies, (Joshua 2:1,) in order to success. God’s promises are not designed to supersede, but to stimulate, human activity. Moreover, this reconnaissance afforded to the spies a test of faith in Jehovah, and their report tested the whole nation. Every one a ruler — R.V., “a prince.” Spies in war are usually not men of high rank, but adventurers who court peril for gain or praise; but these spies, though not the tribe-princes named in chaps. i and vii, are rulers or princes selected from their tribes because of their eminence. From Deuteronomy 1:22, we infer that the policy of sending out the spies originated with the Israelites themselves, and was permitted by God as a concession to the weakness of their faith, with a warning to “be of good courage.” Strong faith would have accepted Jehovah’s description of Canaan, and would have leaned on his ability to bring them in according to his oft-repeated promise, without any reconnaissance. Thus suggests the Jewish Midrash. The order of the tribes differs from that in Numbers 1:5-15, only in the separation of Zebulun from the other sons of Leah in verse 10, and in verse 11 Manasseh from Ephraim, who together constitute the tribe of Joseph, but are always counted as two tribes, in accordance with the prediction of the dying Jacob in Genesis 48:5, 6.

V. 2. A ruler-A person of wisdom and authority.

Verse 2. Send thou men, that they may search] It appears from Deuteronomy 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,” &c., &c. Nearly the whole of these verses is added here by the Samaritan.

Every one a ruler] Not any of the princes of the people, (see Numbers 1:4-16,) for these names are different from those; but these now sent were men of consideration and importance in their respective tribes.

Verses 1, 2. The Israelites being now come to the borders of Canaan, Moses commanded them, in the name of God, to go up and possess it, reminding them of his promise to give them the possession of it, and exhorting them not to fear nor be discouraged, Deuteronomy 1:21. But the unbelieving and distrustful multitude, forgetting the power and faithfulness of God, were afraid to venture on this hazardous undertaking, as they thought it, till some persons were sent to examine and bring them information what sort of country it was, and what kind of people they should have to contend with. We will send men before us, said they, and they shall search out the land, and bring us word again, Deuteronomy 1:22. Moses, therefore, in compliance with their request, is directed by God to send proper persons, chosen from all the tribes, for this purpose. Every one a ruler among them — Not those called princes of the tribes, in the first chapter of this book, but men of wisdom and authority, and rulers or officers of an inferior kind.

V. 8. Oshea-Called also Joshua, Numbers 13:16.

Verse 8. Oshea — Called also Joshua, verse 16.

V. 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.

Verse 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.

Verse 11. The tribe of Joseph. This verse seems deficient. Septri Manasseh; where the sense is, that the sceptre of Joseph was in the tribe of Manasseh. The Hebrew hcm matta, signifies mace, rod, staff, &c., which the ancients were proud to preserve as the badge of princely descent and power.

Verse 13. Sethur, the son of Michael.] It would have been strange had the numerous searches after the explanation of the mystical number 666, Revelation 13:18; 17:5, met with nothing to their purpose in the name of this son of Michael. rwts Sethur, from rts sathar, to hide or conceal, signifies hidden or mysterious, and includes in it the numerical letters of the No. 666: s 60, + t 400, + w 6, + r 200, = 666. But of what utility can such expositions be to any subject of history or theology?

V. 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.

Verse 16. And Moses called Oshea Jehoshua.] Oshea, Heb. [vwh should be written Hoshea: the word signifies saved, or a saviour, or salvation; but [vwhy, 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 Exodus 17:9, and the note there. Some suppose he had this change of name in consequence of his victory over Amalek; see Exodus 17:13, 14.

Verse 16. Jehoshua — Oshea denotes a desire of salvation, signifying, Save, we pray thee; but Jehoshua, or Joshua, includes a promise of salvation, He will save. So this was a prophecy of his succession to Moses in the government, and of the success of his arms. Joshua is the same name with Jesus, of whom Joshua was a type. He was the Saviour of God’s people from the powers of Canaan, Christ from the powers of hell.

Ver. 16. Joshua; literally, Jehoshua, or Jesus, as the LXX; that is, Saviour, who will save, or Saviour of the Lord. It is a compound of Jehovah; the Iaw of the Greeks.

16. Oshea — Hebrew, help, is changed into Jehoshua or Joshua, Hebrew, Jehovah-help. See Introduction to Joshua, page 7. It was an occasional custom for Hebrews to change their names if, at any point in their lives, there was a radical change of character or a marked transition from obscurity to distinction. Genesis 17:5; 32:28. It is to be noted that the exact time when Moses made this change is not indicated here. The change may have been previously made, while attention is called to it here. He is called Joshua in Exodus 17:9, 13; 24:13; 32:17; 33:11; Numbers 11:28.

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

Verses 17, 18. 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. Into the mountain — Into the mountainous country, and thence into the valleys, and so take a survey of the whole land. What it is — Both for largeness, and for nature and quality.

17. Southward — Hebrew, Negeb, or South-Country. “As a geographical term the name has been entirely ignored in the English version, where the word is invariably translated ‘the south,’ (as a point of the compass;) and the misapprehension has given rise to several absurd contradictions in terms. Thus, when the spies went up from Kadesh we are told that Moses ‘said unto them, Get you up this way southward,’ [R.V., ‘by’ (marg. ‘into’) ‘the South;’] ‘and they went up by the South, and came unto Hebron.’ As Hebron certainly lay to the north of Kadesh, this express mention of the South is not only meaningless, but inaccurate. But if we render the word ‘South Country,’ applying it to the mountain plateau in the north-west corner of the Tih, all difficulty vanishes, and the words of the text are geographically exact.” — E.H. Palmer. The Negeb rises in a vast steppe, of about eighty miles from south to north, and gradually passes in successive terraces into the hill country of Beer-sheba. The most southerly of these, Jebel Magrah, is a great plain of fifty or sixty miles from east to west. Over all this region there still are found fertile spots, with grass and water, and signs of ancient populousness and prosperity appear in every direction. Here, at Kadesh-barnea, on the eastern slope of the hills, in a wady noted for its pastures and abundant springs, Moses chose his headquarters, in anticipation of presently passing on to Canaan. This was their rallying point and centre during more than thirty-eight years. Joshua 10:41, note. The Negeb literally signifies dry, or parched. If we assume that Moses attached to the Negeb the simple idea of “the dry land,” there will be no need of supposing that the term is proleptically used. The mountain — Western Palestine is an elevated ridge or mountain running from south to north between the Dead Sea and the Jordan valley on the east and the Shephelah, or sea-coast plain, on the west. Joshua 9:1, note. The different portions of this mountainous region, or backbone of the country, were subsequently named the mountains of Judah, the mountains of Ephraim, and the mountains of Galilee. This ridge is intersected only by one valley — that of Jezreel.

V. 18. What it is-Both for largeness, and for nature and quality.

Verse 18. See the land, what it is] What sort of a COUNTRY it is; how situated; its natural advantages or disadvantages.

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

Verses 17, 18. 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. Into the mountain — Into the mountainous country, and thence into the valleys, and so take a survey of the whole land. What it is — Both for largeness, and for nature and quality.

18. Strong or weak — Before the power of God, who had promised the complete conquest of Canaan, this distinction vanishes; the strong become weak, and the many are as the few. But since only the ultimate fact of conquest was revealed to the faith of Israel, and not the method, it was natural that Moses should proceed to the conflict with all the caution which characterizes the worldly commander who trusts solely in his battalions.

V. 19. In tents-As the Arabians did; or in unwalled villages, which, like tents, are exposed to an enemy.

Verses 19, 20. In tents — As the Arabians did; or in unwalled villages, which, like tents, are exposed to an enemy. Fat — Rich and fertile.

19. What the land is — Fertile or barren; cultivable or necessarily waste. Tents, or in strong holds — The inquiry whether the Canaanites dwelling in cities lived in tents or in strong holds presents a difficulty, for a city of tents is something unheard of. Here the Chaldee, the Septuagint, the Vulgate, and the Targums all read, “whether they live in cities that are walled or open.”

V. 20. Fat-Rich and fertile.

Verse 20. 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, &c., and to bring some of the fruits with them.

Verses 19, 20. In tents — As the Arabians did; or in unwalled villages, which, like tents, are exposed to an enemy. Fat — Rich and fertile.

20. Wood — Hebrew, trees. Either fruit trees or other trees for making military engines, for houses, or for fuel. Be ye of good courage — Literally, encourage yourselves. Their perilous enterprise demanded great coolness and courage. No mercy is shown to a convicted spy. It required courage also to make a report recommending an immediate advance against a mighty foe. Bring of the fruit — Literally, take of the fruit. Time of… first ripe grapes — This is one of the very few notes of time in this book. It was about the first of August. See Introduction, (4.)

V. 21. Zin-In the south of Canaan, differing from the wilderness of Sin, which was nigh unto Egypt. To Hamath-From the south they passed through the whole land to the northern parts of it; Rehob was a city in the north-west part, Hamath, a city in the north-east.

Verse 21. From the wilderness of Zin] The place called; ˆxmb[rc Tsin, here, is different from that called ˆys Sin or Seen. Exodus 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 Numbers 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 Numbers 13:23, and returned to the Israelitish camp after an absence of forty days,” Numbers 13:25. See Calmet on this place.

Verse 21. Zin — In the south of Canaan, differing from the wilderness of Sin, which was nigh unto Egypt. To Hamath — From the south they passed through the whole land to the northern parts of it; Rehob was a city in the north-west part, Hamath a city in the north-east.

21. Wilderness of Zin — This is not to be confounded with the desert of Sin near Egypt. Exodus 16:1, note. The desert of Zin is sometimes spoken of as though it were identical with Kadesh, or a whole of which Kadesh is a part. Deuteronomy 32:51. Palmer thinks that he solves all difficulties by defining the wilderness of Zin as “the southeast corner of the desert Et Tih, between “Arabah and the head of Wady Garai-yeh.” This accords with his identification of Kadesh with Ain Gadis. Joshua 10:41, note. But Dr. Strong’s party, in 1874, located Kadesh at ‘Ain Weibeh, not far from Mount Hor. Rehob — This is the name of two places in the extreme north of the Holy Land: (1) that mentioned in Judges 18:28, note, and (2) that one situated in the tribe of Asher, farther west. Joshua 19:28. It is possible that there was another Rehob in Asher, allotted to the Levites. Joshua 21:31. The first of these three is supposed to be referred to in this verse. As men come to Hamath — Hamath, the metropolis of Upper Syria, is a city in the valley of the Orontes. Its present population is 30,000. The adjacent country, afterward called Coele Syria, was the ancient kingdom of Hamath. The route from Palestine to this city, commonly called “the entering in of Hamath,” is a matter of dispute, because there are several passes in the Lebanons. See Joshua 13:5, note. It is probable that the spies made explorations far north of Mount Hermon, in territory which was never conquered by Israel.

V. 22. By the south-Moses having described their progress from south to north, more particularly relates some memorable places and passages. They came-Heb. He came, namely, Caleb, as appears from Joshua 14:9,12,14. For the spies distributed their work among them, and went either severally, or by pairs; and it seems the survey of this part was left to Caleb. Anak-A famous giant, 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, Joshua 15:13. And this circumstance is mentioned as an evidence of the goodness of that land, because the giants chose it for their habitation. Before Zoan-This seems to be noted to confront the Egyptians, who vainly boasted of the antiquity of their city Zoan above all places.

Verse 22. 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.

Verse 22. By the south — Moses having described their progress from south to north, more particularly relates some memorable places and passages. They came — Hebrew, He came; namely, Caleb, as appears from Joshua 14:9, 12, 14. For the spies distributed their work among them, and went either severally, or by pairs; and it seems the survey of this part was left to Caleb. Anak — A famous giant, whose children these are called, either more generally, as all giants sometimes were, or rather more specially because Arbah, from whom Hebron was called Kiriath-arbah, was the father of Anak, Joshua 15:13. And this circumstance is mentioned as an evidence of the goodness of that land, because the giants chose it for their habitation. Before Zoan — This seems to be noted to confront the Egyptians, who vainly boasted of the antiquity of their city Zoan above all places.

Ver. 22. Hebron—seven years before Zoan. The LXX read Tanis. See Psalm 78:12.

22. By the south — See verse 17, note. They descended by Hebron and explored the route into the Negeb, or South, (properly capitalized by the R.V.,) by the western edge of the mountains. In one of these extensive valleys — perhaps in Wady Hanein, where miles of grape mounds even now meet the eye — they cut the gigantic cluster of grapes. Hebron — An ancient city twenty miles south of Jerusalem, described in Joshua 10:3, note. “It is plausibly conjectured that on leaving the wilderness of Paran they first entered the Negeb, or South-Country, and passed up the eastern side of the land ‘unto Rehob, as men come to Hamath,’ in the extreme north, and then descended along the central and western slopes, and from the valley of Eshcol (Hebron) bore the grapes, pomegranates, and figs, and so brought verbal and tangible report of the country. This is the most satisfactory way of explaining the seeming contradiction in the account as given in Numbers 13:21, 22.” — Ridgaway. The children of Anak — A race of giants in stature (Anak literally signifying long-necked) and strength. Anak is regarded as the name of a race rather than that of an individual. Of this race there were near Hebron three tribes, whose chiefs were Ahiman, Sheshai, and Talmai. “That there were in times past men of extraordinary size is a tradition wonderfully prevalent to this day all over the East. It not only runs through legendary lore, but is embodied in numerous monuments of a more substantial character. The truth appears to be that there were amongst the governing races of primitive times certain families of great stature. This peculiarity was carefully perpetuated and increased by such marriage restrictions as tended to that result, and something similar has been found amongst the inhabitants of the Pacific islands.” — W.M. Thomson. Notwithstanding their terrific aspect they were dispossessed by Joshua and utterly driven from the land, except a small remnant of refugees to Philistia, who were, perhaps, the ancestors of Goliath of Gath. Joshua 11:21, 22. Their chief city, Hebron, fell to the lot of Caleb, who drove out the three tribes of the Anakim. Joshua 15:14. Zoan in Egypt was situated on the eastern border of the Nile delta. Its classical name was Tanis, and its Egyptian name Avaris, “departure,” the point of departure for caravans going north and east. It is supposed to have been seized by the shepherd kings about 2080 B.C., and to have been made the seat of their dynasty in Lower Egypt. Here, according to the Egyptian records, they built a temple to Set, the Egyptian Baal, and reigned 511 years. The past few years have been rich in discoveries of historical value in San, the site of ancient Zoan. Obelisks, sphinxes, sculptures, and historical tablets attest its former magnificence. The connexion here of Hebron with Zoan suggests that the founders of both cities were of the same race. It is evident that the writer was well versed in Egyptian history.

V. 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.

Verse 23. 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 Numbers 13:20, 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 favourable 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.

Verses 23, 24. Upon a staff — Either for the weight of it, considering the length of the way they were to carry it, or for the preservation of it whole and entire. In those eastern and southern countries there are vines and grapes of an extraordinary bigness, as Strabo and Pliny affirm. Eshcol — That is, a cluster of grapes, as the word signifies.

23. The brook of Eshcol — A wady near Hebron. Says Tristram: “The walk up the valley revealed to us for the first time what Judah was everywhere else in the days of its prosperity. Bare and stony as are the hillsides, not an inch of space is lost. Terraces, where the ground is not too rocky, support the soil. Ancient vineyards cling to the lower slopes; olive, mulberry, almond, fig, and pomegranate trees fill every available cranny to the very crest, while the bottom of the valley is carefully tilled for corn, carrots, and cauliflowers, which will soon give place to melons and cucumbers. The culture is equal to that of Malta. Those who doubt the ancient records of the population, or the census of David, have only to look at this valley and by the light of its commentary to read the story of those cities.” Dr. Robinson says of the vineyards of Eshcol that “they are very fine, and produce the best grapes in all the country, and pomegranates and figs, as well as apricots, quinces, and the like, still grow there in great abundance.” Chap. 32:9, note. Between two upon a staff — On the return of the spies from the north they plucked a sample

cluster and carried it upon a staff, not because of its great weight, but for the better protection of the grapes against being bruised. There are clusters of grapes produced in Palestine which weigh twelve pounds. By careful culture bunches weighing nearly twenty pounds have been produced. “The vine was the emblem of the nation on the coins of the Maccabees, and in the colossal cluster of golden grapes which overhung the porch of the second temple; and the grapes of Judah still mark the tombstones of the Hebrew races in the oldest of their European cemeteries at Prague.” — Stanley. Pomegranates — A rich, delightful fruit of the apple kind, sometimes called “grained apples,” of somewhat the same medicinal virtues as the quince; its juice is like wine. It is ever-green, and forms rather a collection of stems, like coppice-wood, than a single tree, nor does it often exceed eight or ten feet in height. The general colour of the fruit is a dull russet-green. The outside rind is thin but tough, and its bitter juice is an indelible blue dye used by native dyers of cotton fabrics. The size is about that of the orange. Within, the grains are arranged in compartments as compactly as corn on the cob, and closely resemble those of the pale red corn, except that they are nearly transparent and very beautiful. This fruit is agreeable to the taste and pleasant to the eye. Figs are very wholesome and nutritious food when dried. The fig-tree belongs to the natural order of the breadfruit family, the trunk being often three feet in diameter. The ancient Greek wrestlers ate figs when training for the contest.

V. 24. Eschol-That is, a cluster of grapes.

Verses 23, 24. Upon a staff — Either for the weight of it, considering the length of the way they were to carry it, or for the preservation of it whole and entire. In those eastern and southern countries there are vines and grapes of an extraordinary bigness, as Strabo and Pliny affirm. Eshcol — That is, a cluster of grapes, as the word signifies.

V. 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?

Verse 25. They returned after forty days — It is a wonder the people had patience to stay forty days, when they were just ready to enter Canaan, under all the assurances of success they could have from the divine power, proved by a constant series of miracles, that had hitherto attended them. But they distrusted God, and chose to be held in suspense by their own counsels, rather than to rest upon God’s promise! How much do we stand in our own light by unbelief!

25. Forty days were sufficient for a journey of 250 miles — into the vicinity of Hamath — and the return. The spies could rest six sabbaths and travel 500 miles, going at the rate of less than fifteen miles a day. It is not probable that they went in a body, but singly or by twos.

V. 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 Numbers 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.

26. Paran — See Numbers 10:12, and 12:16, notes. Kadesh — Numbers 20:16, and 33:36, notes. Showed them the fruit — In confirmation of their report of the excellence of the land.

V. 27. They told him-In the audience of the people.

Verse 27. We came unto the land, &c.] 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 valour 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.

Verses 27-29. They told him — In the audience of the people. The Amalekites in the south — Where we are to enter the land; and they who were so fierce against us that they came into the wilderness to fight with us, will, without doubt, oppose us when we come close by their land, the rather, to revenge themselves for their former loss. Therefore they mention them, though they were not Canaanites. In the mountains — In the mountainous country, in the south-east part of the land, so that you cannot enter there without great difficulty, both because of the noted strength and valour of those people, and because of the advantage they have from the mountains. By the sea — Not the mid-land sea, which is commonly understood by that expression, but the Salt or Dead sea; as appears, 1st, Because it is that sea which is next to Jordan; 2d, Because the Canaanites dwelt principally in those parts, and not near the mid-land sea. So these guard the entrance on the east side, as the others do on the south.

27. Milk and honey — See Numbers 14:8, note. Thus far the report of the twelve is unanimous; they all commend the richness and fruitfulness of the soil. It is a common way with calumniators to begin by saying something good of the person or plan they wish to injure and to end by speaking evil of him or that they had first commended.

Verses 27-29. They told him — In the audience of the people. The Amalekites in the south — Where we are to enter the land; and they who were so fierce against us that they came into the wilderness to fight with us, will, without doubt, oppose us when we come close by their land, the rather, to revenge themselves for their former loss. Therefore they mention them, though they were not Canaanites. In the mountains — In the mountainous country, in the south-east part of the land, so that you cannot enter there without great difficulty, both because of the noted strength and valour of those people, and because of the advantage they have from the mountains. By the sea — Not the mid-land sea, which is commonly understood by that expression, but the Salt or Dead sea; as appears, 1st, Because it is that sea which is next to Jordan; 2d, Because the Canaanites dwelt principally in those parts, and not near the mid-land sea. So these guard the entrance on the east side, as the others do on the south.

Ver. 28. The children of Anak; the giants, as in ver. 32, 33. Deuteronomy 2:10. 9:2. Bochart names these, king Inachus and his descendants, the Inachides; the foinikhv, Phenicians; anciently, Phee-anac; the Greek uiov, anciently fuiov; the Latin filices are all derived from this primitive word. Revelation, the pagan poets, and the Hindoo mythology, are equally agreed that there existed a race of men, many of whom exceeded nine feet in stature. Nearly a century ago the bones of such a man were found in a cave of the Derbyshire limestone, in the midst of a hundred other skeletons. The fact is reported in the Transactions of the Royal Society. See also on Genesis 6:4.

28. Nevertheless — This word introduces the godless majority report; godless because there is in it no reference to Jehovah. It is an infidel document; like those of some modern scientists, correct in its facts, but false and atheistic in its inferences. “Truly, the eye sees what it brings with it. They really went to look for dangers, and of course they found them.” The truth is told respecting the strength of the walled cities and the names of the Canaanitish tribes occupying different parts of the land. But the opinions expressed in verse 31 are glaringly disrespectful toward Him who had led Israel out of Egypt with his “stretched out arm,” and had promised to drive out all enemies from the promised land. Men are just as culpable for their opinions as for their acts, since opinions are the roots of conduct. Cities… walled,… very great — “The eyes of weak faith or unbelief saw the towns really towering up ‘to heaven.’ Deuteronomy 1:28. Nor did the height appear less even to the eyes of faith, which does not hide the difficulties from itself, that it may not rob the Lord who helps it over them of any of the praise that is justly his due.” — Schultz.

V. 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. In the mountains-In the mountainous country, in the south-east part of the land, so that you cannot enter there without great difficulty, both because of the noted strength and valour of those people, and because of the advantage they have from the mountains. By the sea-Not the mid-land sea, which is commonly understood by that expression, but the salt or dead sea, as appears, 1. Because it is that sea which is next to Jordan, 2. Because the Canaanites dwelt principally in those parts, and not near the mid-land sea. So these guard the entrance on the east-side, as the others do on the south.

Verses 27-29. They told him — In the audience of the people. The Amalekites in the south — Where we are to enter the land; and they who were so fierce against us that they came into the wilderness to fight with us, will, without doubt, oppose us when we come close by their land, the rather, to revenge themselves for their former loss. Therefore they mention them, though they were not Canaanites. In the mountains — In the mountainous country, in the south-east part of the land, so that you cannot enter there without great difficulty, both because of the noted strength and valour of those people, and because of the advantage they have from the mountains. By the sea — Not the mid-land sea, which is commonly understood by that expression, but the Salt or Dead sea; as appears, 1st, Because it is that sea which is next to Jordan; 2d, Because the Canaanites dwelt principally in those parts, and not near the mid-land sea. So these guard the entrance on the east side, as the others do on the south.

29. Amalekites — See Exodus 17:8, note. This strong nomadic tribe occupied the Negeb, or south part of Canaan, and they encountered Israel in the battle of Rephidim, near Sinai. Hittites — Or children of Heth. See Joshua 1:4; 3:10, notes. One of the points at which modern Oriental research has done much to verify the historical accuracy of the Bible narrative is in the disclosure of the prominence of the Hittite empire in the olden time. Until recently the Hittites were known to the world only in the Bible record. Now they are recognised as one of the great world-powers in their day. The fullest compendium of facts bearing on this point is The Empire of the Hittites, by the Revelation Dr. William Wright, one of the secretaries of the British and Foreign Bible Society. Jebusites — These occupied Jerusalem and vicinity. Joshua 3:10, note. Amorites — these were the most formidable. See Joshua 3:10, note. In the mountains — These are in the north-east of Et Tih, about seventy miles long and from forty to fifty broad, extending northward to near Beer-sheba. See Deuteronomy 1:20, note. Canaanites — The term is here used in its narrow meaning of Lowlanders. See Joshua 3:10, note.

V. 30. Caleb-Together with Joshua, as is manifest from Numbers 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 carriage, they discovered the anger which boiled in their breasts. Before Moses-Or, towards Moses, against whom they were incensed, as the man who had brought them into such sad circumstances. Let us go up and possess it-He does not say, Let us go up and conquer it. He looks on that to be as good as done already: but, Let us go up and possess it! There is nothing to be done, but to enter without delay, and take the possession which our great Lord is now ready to give us! Thus difficulties that lie in the way of salvation, vanish away before a lively faith.

Verse 30. Caleb — Together with Joshua, as is manifest from chap. 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 begun to murmur, or that by their looks and carriage, they discovered the anger which boiled in their breasts. Before Moses — Or, toward Moses, against whom they were incensed, as the man who had brought them into such sad circumstances. Let us go up and possess it. He does not say, Let us go up and conquer it. He looks on that to be as good as done already: but, Let us go up and possess it! There is nothing to be done but to enter without delay, and take the possession which our great Lord is now ready to give us! Thus difficulties that lie in the way of salvation, vanish away before a lively faith.

Ver. 30. Let us go up at once; literally, ascending, let us ascend.

30. Caleb — The spy from the tribe of Judah here begins the minority report, which is characterized by an unwavering trust in Jehovah. “A discrepancy indicating diversity of author-ship is here again alleged, in that here and in Numbers 14:24, as well as in Deuteronomy 1:36, Caleb is spoken of alone; whereas in Numbers 14:30, 26:65, and 32:12, Caleb and Joshua are spoken of as having acted together on this occasion, Caleb being first named, and in Numbers 14:6, it is Joshua and Caleb. The simple explanation of which is, that in the first instance, when the spies were making their report to Moses, Caleb was outspoken in his declaration that the people had no real cause for fear; and subsequently, when the murmurs of the people were louder and more pronounced, and took the form of open rebellion against Moses and Aaron, (Numbers 14:2-4,) Joshua and Caleb were both active in endeavouring to suppress the disturbance by encouraging the people and bringing them to a sense of their duty. Verse 6, etc. Comp. Joshua 14:6, where Caleb, in referring to this event, in speaking to Joshua first joins both together, ‘me and thee,’ and then proceeds to describe his own share in the transaction without any allusion to Joshua.” — Dr. Edersheim. Stilled the people — The bitter wail of despair was resounding through the vast throng. Let us go up at once — Genuine faith grasps a present God and an instantaneous salvation. Caleb was wise to counsel going up to the assault at once, for there is no better cure for fear than action. Old soldiers say that the trying time is when waiting to begin the battle. Hesitation weakens resolution. When we are sure that any thing is God’s will the sooner we are at work doing it the better for ourselves and for the vigour of our efforts. For we are well able — The ground of Caleb’s confidence is stated in Numbers 14:8, 9. This report is a marvel of condensation, terseness, and vigour — just what we should expect from a speaker who is permitted to utter but one sentence amid the uproar of a mob.

V. 31. The men-All of them, Joshua excepted. Stronger-Both in stature of body and numbers of people. Thus they question the power, and truth, and goodness of God, of all which they had such ample testimonies.

Verse 31. The men — All of them, Joshua excepted. Stronger — Both in stature of body and numbers of people. Thus they question the power, and truth, and goodness of God, of all which they had such ample testimonies.

31. We be not able — The majority had not asserted this before, but had left the people to draw this inference. Now they are evidently enraged at the brave words of Caleb. Faith is always a reproof to unbelief, as holiness is a rebuke to sin.

V. 32. Eateth up its inhabitants-Not so much by civil wars, for that was likely to make their conquest more easy; but rather by the unwholesomeness of the air and place, which they guessed from the many funerals, which, as some Hebrew writers, not without probability affirm, they observed in their travels through it: though that came to pass from another cause, even from the singular providence of God, which, to facilitate the Israelites conquest, cut off vast numbers of the Canaanites either by a plague, or by the hornet sent before them, as is expressed, Joshua 24:12.

Verse 32. Men of a great stature] twdm yvna anshey middoth, men of measures-two men’s height; i.e., exceedingly tall men.

Verse 32. Eateth up its inhabitants — Not so much by civil wars, for that was likely to make their conquest more easy; but rather by the unwholesomeness of the air and place, which they guessed from the many funerals which, as some Hebrew writers, not without probability, affirm they observed in their travels through it; though that came to pass from another cause, even from the singular providence of God, which, to facilitate the Israelites’ conquest, cut off vast numbers of the Canaanites, either by a plague, or by the hornet sent before them, as is expressed Joshua 24:12. Le Clerc, indeed, explains this of their being liable to be destroyed, or eaten up, by the incursions of many neighbouring enemies, in which sense the same phrase is used Ezekiel 36:12. The Jews, however, take it to be meant of famine, by which the country was wont to consume its inhabitants, and which they suppose to have distressed it at that time. But the spies had before acknowledged it to be a plentiful land, a land flowing with milk and honey. Many, therefore, understand the expression as denoting the number of the inhabitants, and would translate the original words, The land is meat for its inhabitants; that is, the inhabitants devour and eat up all the produce of the land.

Ver. 32. A land that eateth up the inhabitants. The 36th of Ezekiel illustrates the Hebrew word by the sword, which devoured the inhabitants. The earthquake named by Pliny, which destroyed twelve cities of Asia, had not then occurred.

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

Verse 33. 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 neighbourhood, 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 See Clarke “Genesis 6:4”. 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,” &c., &c. 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 defence 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.

NUMBERS

Verse 33. We were in our own sight as grasshoppers — Thus their fear magnified these sons of Anak above measure, so that in comparison of them they thought themselves as weak and contemptible as insignificant insects. And so we were in their sight — An hyperbole, signifying that the Anakims looked down upon them with the utmost contempt.

33. The giants — Hebrew and R.V. Nephilim, like the antediluvian tyrants who corrupted the earth. Genesis 6:4, note. The application of the term Nephilim to a race of antediluvians does not prove that the giants found by the spies were the lineal descendants of these, nor does it justify the extraordinary hypothesis of the “higher criticism,” that the writer of Genesis 6:4, knew nothing of a flood in which all mankind except one family were destroyed. A resemblance in stature is all that is requisite. Sons of Anak — See verse 22, note. As grasshoppers — An Oriental exaggeration of the disparity of stature between the Hebrews and some of the Canaanites. The fears of the unbelieving spies magnified their foes. Probably the average stature of the Israelites did not fall much below that of the Canaanites. In our own sight… in their sight — The contempt of their enemies is consequent upon their own cowardly self-depreciation. They who do not respect themselves will fail to gain the respect of others. “The man who counts himself as a grasshopper when he is set to represent a great cause is apt to be counted as a grasshopper by those who oppose him. Peculiarly is this the truth with one of God’s representatives. He who realizes that he stands for One into whose hands all power in heaven and earth is given need have no fear of giants or of the sons of giants. His sufficiency is of God; and in this sufficiency he can move forward unflinching-ly, until the giants who oppose him find themselves as grasshoppers in the path of his progress.” — H. Clay Trumbull. CONCLUDING NOTES.

(1.) If, as we have suggested, the proposal to send spies originated with the people as the first result of their distrust of Jehovah, why did he so readily accede to this proposition? The answer is not difficult. We see in the history of Israel the progress and completion of that hardening process which showed the unfitness of that generation for the conquest of Canaan. It was better that their latent unbelief and rebellion should come to the surface in the wilderness than in the presence of their enemies on the field of battle. God does not so interfere with the process of the inward development of the character of individuals or nations as to prevent their working out their natural inclinations if they resolve to reject his grace. He sets before them his promises and his warnings. Then he bids them go forward with good courage. Here is the test of true faith and loyalty to him. The result must be either the gradual unfolding of faith or the hardening of unbelief into practical disobedience. So “we see” — and the lesson is to all time and to all men — “that they could not enter in because of unbelief.” Hebrews 3:19. Again, this answer to a prayer prompted by a distrust of God’s guidance “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 the daring which is obedience is the true prudence.”

(2.) “Inquiry” may mark the beginning of faith; it may also issue in the completing of unbelief, just as “the gloaming” may usher in the dawn of morning or precede the darkness of night. It depends on our position relatively to the sun. It is too much the fashion to speak of the honesty and sacredness of doubt. They who have really felt it know best its load and its misery. And there is a doubt which is neither honest nor sacred. It is that of those who have, or ought to have, experienced the truth — a doubt which springs from moral rather than intellectual causes.

(3.) What purpose could this record of Israel’s sin have served if it had not been true? Why should later writers have invented it? It is a matter of fact that later Jewish writers, boasting of the merits of their ancestors, are tempted to extenuate and soften their sins recorded in the Scriptures. This record of sins constitutes a dark background against which is set the faithfulness and mercy of Israel’s covenant God.