Numbers 13.
Commentary (4)
Adam Clarke
Of false prophets and their lying signs, Deu 13:1-6. Of those who endeavor to entice and seduce people to idolatry, Deu 13:7-8. The punishment of such, Deu 13:9-11. Of cities perverted from the pure worship of God, Deu 13:12-14. How that city is to be treated, Deu 13:15. All the spoil of it to be destroyed, Deu 13:16. Promises to them who obey these directions, Deu 13:17, Deu 13:18.
John Gill
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.
1. 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.
(o) Ib. ut supra, (Seder Olam Rabba, c. 8. p. 24. & Meyer. Annotat. in ib. p. 338.) Pesikta, Chaskuni.
2. 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.
3. 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.
4. 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.
, 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.
Numbers 13:5
num 13:5
num 13:5
num 13:5Of the tribe of Simeon, Shaphat the son of Hori. See Gill on Num 13:4.
5. Of the tribe of Judah, Caleb the son of Jephunneh. See Gill on Num 13:4.
.
Numbers 13:7
num 13:7
num 13:7
num 13:7Of the tribe of Issachar, Igal the son of Joseph. See Gill on Num 13:4.
6. Of the tribe of Ephraim, Oshea the son of Nun. See Gill on Num 13:4.
.
Numbers 13:9
num 13:9
num 13:9
num 13:9Of the tribe of Benjamin, Palti the son of Raphu. See Gill on Num 13:4.
7. Of the tribe of Zebulun, Gaddiel the son of Sodi. See Gill on Num 13:4.
.
Numbers 13:11
num 13:11
num 13:11
num 13:11Of the tribe of Joseph, namely, of the tribe of Manasseh,
Gaddi the son of Susi. See Gill on Num 13:4.
8. Of the tribe of Dan, Ammiel the son of Gemalli. See Gill on Num 13:4.
.
Numbers 13:13
num 13:13
num 13:13
num 13:13Of the tribe of Asher, Sethur the son of Michael. See Gill on Num 13:4.
9. Of the tribe of Naphtali, Nahbi the son of Vophsi. See Gill on Num 13:4.
.
Numbers 13:15
num 13:15
num 13:15
num 13:15Of the tribe of Gad, Geuel the son of Machi. See Gill on Num 13:4.
10. 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 , "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.
11. 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.
(p) "per meridianam plagam", V. L. "hac meridiana plaga", Junius & Tremellius, Piscator. (q) Bishop Clayton's Chronology of the Hebrew Bible, p. 392.
12. 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.
13. 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.
14. 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.
15. 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 "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.
(r) De loc. Heb. fol. 94. A.
16. 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.
(s) "et venit", Montanus, Tigurine version, Drusius, so Onkelos; "et venit Caleb", Junius & Tremellius. (t) De Bello Jud. l. 5. c. 9. sect. 7.
17. 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.
(u) "vallem", Pagninus, Junius & Tremellius, Piscator, Drusius. (w) Epitaph. Paulae, fol. 59. G. H. (x) Geograph. l. 2. p. 50. (y) Ibid. (z) lbid. l. 17. p. 568. (a) Ibid. l. 15. p. 500. (b) Salmuth. in Pancirol. rer. memorab. par. 2. p. 55. (c) Theatrum Terrae Sacr. p. 24. (d) Huet. Alnetan. Quaest. l. 2. c. 12. sect. 22. (e) Descript. Africae, l. 2. p. 204. (f) T. Bab. Cetubot, fol. 111. 2. (g) T. Bab. Sotah, fol. 34. 1. (h) Sotah, p. 707, 708. (i) De Vita Mosis, l. 1. p. 638.
18. 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, Sol 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.
19. And they returned from searching the land after forty days. The Targum of Jonathan adds, on the eighth day of the month Ab, which answers to part of July and part of August; so that this must be towards the latter end of July: some Jewish writers (k) say it was the ninth of Ab; hence the tradition, that it was decreed on the ninth of Ab concerning their fathers, that they should not enter into the land (l).
(k) Seder Olam Rabba, c. 8. p. 24. (l) Misn. Taanith, c. 4. sect. 7.
20. 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.
21. 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.
(m) "Vinique fontem", &c. Horat. Carmin. l. 2. Ode 19.
22. 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.
23. 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, Ch1 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.
24. 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.
(n) "ad Moseh", Montanus; "venientem ad Mosem", Junius & Tremellius, Drusius.
25. 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.
26. 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.
(o) Ebr. Comment. p. 40. (p) "viri mensurarum", Montanus, Vatablus, Drusius.
27. 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.''
Next: Numbers Chapter 14
JFB
THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
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.
3–15. 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.
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].
17–19. 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.
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.
21. So they . . . searched the land--They advanced from south to north, reconnoitering the whole land.
the wilderness of Zin--a long level plain, or deep valley of sand, the monotony of which is relieved by a few tamarisk and rethem trees. Under the names of El Ghor and El Araba, it forms the continuation of the Jordan valley, extending from the Dead Sea to the Gulf of Akaba.
Rehob--or, Beth-rehob, was a city and district situated, according to some, eastward of Sidon; and, according to others, it is the same as El Hule, an extensive and fertile champaign country, at the foot of Anti-libanus, a few leagues below Paneas.
as men come to Hamath--or, "the entering in of Hamath" (Kg2 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.
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.
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.
23–25. they came unto the brook of Eshcol--that is, "the torrent of the cluster." Its location was a little to the southwest of Hebron. The valley and its sloping hills are still covered with vineyards, the character of whose fruit corresponds to its ancient celebrity.
and cut down from thence a branch with one cluster of grapes--The grapes reared in this locality are still as magnificent as formerly--they are said by one to be equal in size to prunes, and compared by another to a man's thumb. One cluster sometimes weighs ten or twelve pounds. The mode of carrying the cluster cut down by the spies, though not necessary from its weight, was evidently adopted to preserve it entire as a specimen of the productions of the promised land; and the impression made by the sight of it would be all the greater because the Israelites were familiar only with the scanty vines and small grapes of Egypt.
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].
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.
29–31. The Amalekites dwell in the land of the south--Their territory lay between the Dead and the Red Seas, skirting the borders of Canaan.
Hittites . . . dwell in the mountains--Their settlements were in the southern and mountainous part of Palestine (Gen 23:7).
the Canaanites dwell by the sea--The remnant of the original inhabitants, who had been dispossessed by the Philistines, were divided into two nomadic hordes--one settled eastward near the Jordan; the other westward, by the Mediterranean.
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).
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.
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.
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.
Next: Numbers Chapter 14
Matthew Henry
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.).
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, Zac 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.
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.
26. 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.