Text -- Numbers 13:21 (NET)

The Spies’ Activities

13:21 So they went up and investigated the land from the wilderness of Zin to Rehob, at the entrance of Hamath.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 13:21

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

Wesley: Num 13:21

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.

JFB: Num 13:21-24

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

JFB: Num 13:21-24

A long level plain, or deep valley of sand, the monotony of which is relieved by a few tamarisk and rethem trees. Under the names of El Ghor and El Araba, it forms the continuation of the Jordan valley, extending from the Dead Sea to the Gulf of Akaba.

JFB: Num 13:21-24

Or, Beth-rehob, was a city and district situated, according to some, eastward of Sidon; and, according to others, it is the same as El Hule, an extensive and fertile champaign country, at the foot of Anti-libanus, a few leagues below Paneas.

JFB: Num 13:21-24

Or, "the entering in of Hamath" (2Ki 14:25), now the valley of Balbeck, a mountain pass or opening in the northern frontier, which formed the extreme limit in that direction of the inheritance of Israel. From the mention of these places, the route of the scouts appears to have been along the course of the Jordan in their advance; and their return was by the western border through the territories of the Sidonians and Philistines.

Clarke: Num 13:21

From the wilderness of Zin - The place called; צן Tsin , here, is different from that called סין Sin or Seen . Exo 16:1; the latter was nigh to Egypt, but the former was near Kadesh Barnea, not far from the borders of the promised land

"The spies having left Kadesh Barnea, which was in the desert of Paran, see Num 13:26, they proceeded to the desert of Tsin , all along the land of Canaan, nearly following the course of the river Jordan, till they came to Rehob, a city situated near Mount Libanus, at the northern extremity of the Holy Land, towards the road that leads to Hamath. Thence they returned through the midst of the same land by the borders of the Sidonians and Philistines, and passing by Mount Hebron, rendered famous by the residence of Abraham formerly, and by the gigantic descendants of Anak at that time, they passed through the valley of the brook of Eshcol, where they cut down the bunch of grapes mentioned Num 13:23, and returned to the Israelitish camp after an absence of forty days,"Num 13:25. See Calmet on this place.

TSK: Num 13:21

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

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

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 13:21

The wilderness of Zin was the northeastern portion of the wilderness of Paran.

Rehob ("mod."Khurbeh) was probably the Beth-rehob of Jdg 18:28, near Dan-Laish; and apparently to the north of it, since it gave its name to a Syrian kingdom 2Sa 8:3. The southern approach to Hamath from the plain of Coele-Syria, lay between those two ranges of Lebanon called Libanus and Antilibanus. A low screen of hills connects the northernmost points of these two ranges; and through this screen the Orontes bursts from the upper Coele-Syrian hollow into the open plain of Hamath.

Poole: Num 13:21

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

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

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

Haydock: Num 13:21

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

Gill: Num 13:21

So they went up and searched the land,.... Went up the mountains as they were directed, and passed through the whole land; diligently inquired into everything material belonging to it, according to their instructions, and made their observations on it, and on the inhabitants, and their habitations:

from the wilderness of Zin unto Rehob, as men come to Hamath; this wilderness, from whence they went, seems to be the same with the wilderness of Paran, called Zin; perhaps from the multitude of thorns in it; but different from the wilderness of Sin, Exo 16:1, which was nearer Egypt; but this was on the south quarter of the land of Canaan, along by the coast of Edom, Num 34:3; Rehob, they are said to come to first from thence, was in the tribe of Asher in later times, Jos 19:28; and lay to the north or northwest of the land of Canaan. Jerom says ^r, that in his times there was a village called Rooba, four miles from Scythopolis. Hamath was the northern boundary of the land of Israel, and was in the tribe of Naphtali, when it came into the hands of the Israelites, and lay to the northeast, as the former place to the northwest, Num 34:7; so that their direction, as they went, was south and north, and west and east: their journey is described by Jarchi thus; they went on the borders of it, length and breadth, in the form of the capital of the letter γ, "gamma"; they went on the south border from the east corner to the west corner, as Moses commanded them: "get you up this way southward", Num 13:17; the way of the southeast border unto the sea, which is the western border; and from thence they returned, and went on all the western border by the sea shore, until they came to Hamath, which is by Mount Hor, at the northwest corner; but Hamath was on the northeast; nor did they go thither, it was too far off for them, but they went as far as Rehob, which was "as men go to Hamath", as it should be rendered, that is, it lay in the way to Hamath.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 13:21

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

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

Geneva Bible: Num 13:21

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

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

Commentary -- Verse Range Notes

TSK Synopsis: Num 13:1-33

1 The names of the men who were sent to search the land.

17 Their instructions.

21 Their acts.

26 Their relation.

Maclaren: Num 13:17-33

Afraid Of Giants

And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain : 18. And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; 19. And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds; 20. And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be ye of good courage, and bring of the fruit of the land. Now the time was the time of the first ripe grapes. 21. So they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath. 22. And they ascended by the south, and came unto Hebron; where Ahiman, Sheshai, and Talmai, the children of Anak, were. (Now Hebron was built seven years before Zoan in Egypt.) 23. And they came unto the brook of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff; and they brought of the pomegranates, and of the figs. 24. The place was called the brook Esheol, because of the cluster of grapes which the children of Israel cut down from thence. 25. And they returned from searching of the land after forty days. 26. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and shewed them the fruit of the land. 27. And they told him. and said, "We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. 28. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great : and, moreover, we saw the children of Anak there. 29. The Amalekites dwell in the land of the south; and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains; and the Canaanites dwell by the sea, and by the coast of Jordan. 30. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. 31. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. 32. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. 33. And there we saw the giants, the sons of Anak, which come of the giants : and we were in our own sight as grasshoppers, and so we were in their sight.'--Num. 13:17-33.

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

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

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

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

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

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

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

III. We Have Next The Two Reports.

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

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

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

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

MHCC: Num 13:21-25

The searchers of the land brought a bunch of grapes with them, and other fruits, as proofs of the goodness of the country; which was to Israel both the earnest and the specimen of all the fruits of Canaan. Such are the present comforts we have in communion with God, foretastes of the fulness of joy we expect in the heavenly Canaan. We may see by them what heaven is.

Matthew Henry: Num 13:21-25

We have here a short account of the survey which the spies made of the promised land. 1. They went quite through it, from Zin in the south, to Rehob, near Hamath, in the north, Num 13:21. See Num 34:3, Num 34:8. It is probable that they did not go altogether in a body, lest they should be suspected and taken up, which there would be the more danger of if the Canaanites knew (and one would think they could not but know) how near the Israelites were to them; but they divided themselves into several companies, and so passed unsuspected, as way-faring men. 2. They took particular notice of Hebron (Num 13:22), probably because near there was the field of Machpelah, where the patriarchs were buried (Gen 23:2), whose dead bodies did, as it were, keep possession of that land for their posterity. To this sepulchre they made a particular visit, and found the adjoining city in the possession of the sons of Anak, who are here named. In that place where they expected the greatest encouragements they met with the greatest discouragements. Where the bodies of their ancestors kept possession for them the giants kept possession against them. They ascended by the south, and came to Hebron, that is, "Caleb,"say the Jews, "in particular,"for to his being there we find express reference, Jos 14:9, Jos 14:12, Jos 14:13. But that others of the spies were there too appears by their description of the Anakim, v. 33. 3. They brought a bunch of grapes with them, and some other of the fruits of the land, as a proof of the extraordinary goodness of the country. Probably they furnished themselves with these fruits when they were leaving the country and returning. The cluster of grapes was so large and so heavy that they hung it upon a bar, and carried it between two of them, Num 13:23, Num 13:24. The place whence they took it was, from this circumstance, called the valley of the cluster, that famous cluster which was to Israel both the earnest and the specimen of all the fruits of Canaan. Such are the present comforts which we have in communion with God, foretastes of the fulness of joy we expect in the heavenly Canaan. We may see by them what heaven is.

Keil-Delitzsch: Num 13:21-22

Journey of the Spies; Their Return, and Report. - Num 13:21. In accordance with the instructions they had received, the men who had been sent out passed through the land, from the desert of Zin to Rehob, in the neighbourhood of Hamath, i.e., in its entire extent from south to north. The " Desert of Zin "(which occurs not only here, but in Num 20:1; Num 27:14; Num 33:36; Num 34:3-4; Deu 32:51, and Jos 15:1, Jos 15:3) was the name given to the northern edge of the great desert of Paran, viz., the broad ravine of Wady Murreh , which separates the lofty and precipitous northern border of the table-land of the Azazimeh from the southern border of the Rakhma plateau, i.e., of the southernmost plateau of the mountains of the Amorites (or the mountains of Judah), and runs from Jebel Madarah ( Moddera ) on the east, to the plain of Kadesh, which forms part of the desert of Zin (cf. Num 27:14; Num 33:36; Deu 32:51), on the west. The south frontier of Canaan passed through this from the southern end of the Dead Sea, along the Wady el Murreh to the Wady el Arish (Num 34:3). - " Rehob, to come (coming) to Hamath ,"i.e., where you enter the province of Hamath, on the northern boundary of Canaan, is hardly one of the two Rehobs in the tribe of Asher (Jos 19:28 and Jos 19:30), but most likely Beth-rehob in the tribe of Naphtali, which was in the neighbourhood of Dan Lais, the modern Tell el Kadhy (Jdg 18:28), and which Robinson imagined that he had identified in the ruins of the castle of Hunin or Honin , in the village of the same name, to the south-west of Tell el Kadhy , on the range of mountains which bound the plain towards the west above Lake Huleh (Bibl. Researches, p. 371). In support of this conjecture, he laid the principal stress upon the fact that the direct road to Hamath through the Wady et Teim and the Bekaa commences here. The only circumstance which it is hard to reconcile with this conjecture is, that Beth-rehob is never mentioned in the Old Testament, with the exception of Jdg 18:28, either among the fortified towns of the Canaanites or in the wars of the Israelites with the Syrians and Assyrians, and therefore does not appear to have been a place of such importance as we should naturally be led to suppose from the character of this castle, the very situation of which points to a bold, commanding fortress (see Lynch's Expedition), and where there are still remains of its original foundations built of large square stones, hewn and grooved, and reminding one of the antique and ornamental edifices of Solomon's times (cf. Ritter, Erdkunde, xv. pp. 242ff.). - Hamath is Epiphania on the Orontes , now Hamah (see at Gen 10:18).

After the general statement, that the spies went through the whole land from the southern to the northern frontier, two facts are mentioned in Num 13:22-24, which occurred in connection with their mission, and were of great importance to the whole congregation. These single incidents are linked on, however, in a truly Hebrew style, to what precedes, viz., by an imperfect with Vav consec ., just in the same manner in which, in 1Ki 6:9, 1Ki 6:15, the detailed account of the building of the temple is linked on to the previous statement, that Solomon built the temple and finished it;

(Note: A comparison of 1 Kings 6, where we cannot possibly suppose that two accounts have been linked together or interwoven, is specially adapted to give us a clear view of the peculiar custom adopted by the Hebrew historians, of placing the end and ultimate result of the events they narrate as much as possible at the head of their narrative, and then proceeding with a minute account of the more important of the attendant circumstances, without paying any regard to the chronological order of the different incidents, or being at all afraid of repetitions, and so to prove how unwarrantable and false are the conclusions of those critics who press such passages into the support of their hypotheses. We have a similar passage in Jos 4:11., where, after relating that when all the people had gone through the Jordan the priests also passed through with the ark of the covenant (Jos 4:11), the historian proceeds in Jos 4:12, Jos 4:13, to describe the crossing of the two tribes and a half; and another in Judg 20, where, at the very commencement (Jdg 20:35), the issue of the whole is related, viz., the defeat of the Benjamites; and then after that there is a minute description in Jdg 20:36-46 of the manner in which it was effected. This style of narrative is also common in the historical works of the Arabs.)

so that the true rendering would be, "now they ascended in the south country and came to Hebron ( ויּבא is apparently an error in writing for ויּבאוּ ), and there were הענק ולידי , the children of Anak,"three of whom are mentioned by name. These three, who were afterwards expelled by Caleb, when the land was divided and the city of Hebron was given to him for an inheritance (Jos 15:14; Jdg 1:20), were descendants of Arbah, the lord of Hebron, from whom the city received its name of Kirjath-Arbah , or city of Arbah, and who is described in Jos 14:15 as "the great (i.e., the greatest) man among the Anakim,"and in Jos 15:13 as the "father of Anak,"i.e., the founder of the Anakite family there. For it is evident enough that הענק ( Anak ) is not the proper name of a man in these passages, but the name of a family or tribe, from the fact that in Num 13:33, where Anak's sons are spoken of in a general and indefinite manner, ענק בּני has not the article; also from the fact that the three Anakites who lived in Hebron are almost always called הענק ולידי , Anak's born (Num 13:22, Num 13:28), and that הענק בּני (sons of Anak), in Jos 15:14, is still further defined by the phrase הענק ולידי (children of Anak); and lastly, from the fact that in the place of "sons of Anak,"we find "sons of the Anakim"in Deu 1:28 and Deu 9:2, and the "Anakim"in Deu 2:10; Deu 11:21; Jos 14:12, etc. Anak is supposed to signify long-necked; but this does not preclude the possibility of the founder of the tribe having borne this name. The origin of the Anakites is involved in obscurity. In Deu 2:10-11, they are classed with the Emim and Rephaim on account of their gigantic stature, and probably reckoned as belonging to the pre-Canaanitish inhabitants of the land, of whom it is impossible to decide whether they were of Semitic origin or descendants of Ham. It is also doubtful, whether the names found here in Num 13:21, Num 13:28, and in Jos 15:14, are the names of individuals, i.e., of chiefs of the Anakites, or the names of Anakite tribes. The latter supposition is favoured by the circumstance, that the same names occur even after the capture of Hebron by Caleb, or at least fifty years after the event referred to here. With regard to Hebron, it is still further observed in Num 13:22 , that it was built seven years before Zoan in Egypt. Zoan - the Tanis of the Greeks and Romans, the San of the Arabs, which is called Jani, Jane in Coptic writings - was situated upon the eastern side of the Tanitic arm of the Nile, not far from its mouth (see Ges. Thes . p. 1177), and was the residence of Pharaoh in the time of Moses. The date of its erection is unknown; but Hebron was in existence as early as Abraham's time (Gen 13:18; Gen 23:2.).

Constable: Num 11:1--20:29

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

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

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

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

Constable: Num 13:1--14:45

The failure of the first generation chs. 13-14

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

Constable: Num 13:1-25

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

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

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

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

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

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

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

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

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

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

Guzik: Num 13:1-33

Numbers 13 - Spies Are Sent Into Canaan

A. Spies are chosen and commissioned.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

B. The report of the spies.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. (30) Caleb's faithful objection.

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

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

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

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

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

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

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

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

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

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

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

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

Introduction / Outline

JFB: Numbers (Book Introduction)

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

JFB: Numbers (Outline)

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

TSK: Numbers (Book Introduction)

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

TSK: Numbers 13 (Chapter Introduction)

Overview

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

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

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

Poole: Numbers 13 (Chapter Introduction)

CHAPTER 13

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

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

MHCC: Numbers (Book Introduction)

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

MHCC: Numbers 13 (Chapter Introduction)

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

(Num 13:21-25) Their proceedings.

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

Matthew Henry: Numbers (Book Introduction)

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

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

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

Matthew Henry: Numbers 13 (Chapter Introduction)

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

Constable: Numbers (Book Introduction)

Introduction

Title

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

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

Date and Writer

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

Scope and purpose

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

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

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

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

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

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

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

Theme

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

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

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

Message⁸

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Numbers (Outline)

Outline

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

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

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

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

3. The departure from Sinai ch. 10

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

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

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

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

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

1. The second census ch. 26

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

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

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

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

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

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

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

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

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

Gill: Numbers 13 (Chapter Introduction)

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.