《Preacher’s Complete Homiletical Commentary – Numbers (Vol. 2)》(Various Authors)

13 Chapter 13

Verses 1-33

CRITICAL AND EXPLANATORY NOTES

Num . And the Lord spake unto Moses, &c.

It appears from Deu , that the sending of the spies to search out the land was suggested by the people and approved by Moses; and here it is permitted by the Lord. God had commanded them to go and take possession of the land; and the motion to send the spies was an expression of their unbelief.

Everyone a ruler among them. By a comparison of the names of these "rulers" with those of "the princes of the tribes" (Num ), we see that they were not the same in any one case. These now sent forth were doubtless selected from the chiefs of each tribe for their fitness for the work entrusted to them. In Num 13:3 they are spoken of as "heads of the children of Israel;" i.e., heads of families.

Num . And Moses called Oshea … Jehoshua. Oshea, Hoshea, or Hosea signifies help or deliverance. To this Moses added a syllable of the sacred Name, and made it Jehoshua, contracted into Joshua, which signifies Jehovah is help, or deliverance; or, "whose help is Jehovah." This verse does not imply that the alteration in the name was made at this time. It was probably made at the time of, and in consequence of his victory over the Amalekites (Exo 17:8-16).

Num . Get you up this way southward. Or, "Get you up there in the south country." The Negeb (south country) primarily signifies a dry, parched district, from nagab, to be dried up, to be withered. This name was applied to the southern and least fertile district of Canaan, which "extended northward from Kadesh to within a few miles of Hebron, and from the Dead Sea westward to the Mediterranean (cf. especially Jos 15:21-32)."

And go up into the mountain. The hill-country of Palestine, including the mountains of Judah and Ephraim or Israel. The expressions "the south" country and "the mountain" seem intended to set forth the whole land of Canaan.

Num . In tents, or camps, i.e., in open or unwalled villages.

Num . The time of the first-ripe grapes. The first grapes ripen in Palestine as early as August, and sometimes even in July; and the vintage takes place in September and October. It appears to us most probable that the spies were despatched early in August. Dr. Kitto, however, conjectures that "probably they set out early in September, and returned about the middle of October."

Num . The wilderness of Zin. The north-eastern portion of the great desert of Paran, and part of the southern border of the Promised Land (Num 34:4; Jos 15:1-3). (See notes on "The wilderness of Paran," Num 12:16).

Rehob as men come to Hamath, or "at the entrance of Hamath," i.e., at the commencement of the territory of that name, on the northern boundary of Canaan. Rehob was probably the Bethrehob of Jud , near to Dan-Laish, the modern Tell el Kady.

Hamath, the principal city of Upper Syria, from the time of the Exodus to that of the prophet Amos. It is situated on the Orontes. Antiochus Epiphanes changed its name to Epiphaneia. Hamah is its present name.

The spies went through the whole land from the southern to the northern frontier.

Num . Came unto Hebron. Hebron signifies an associate or friend. A most ancient city, situated amongst the mountains (Jos 20:7), 20 Roman miles south of Jerusalem, and the same distance north of Beersheba. It was a well known place when Abram entered Canaan about 3800 years ago (Gen 13:18). Trapp points out that at Hebron "lay buried those three reverend couples: Abraham and Sarah, Isaac and Rebekah, Jacob and Leah (Gen 49:31) Here David began his reign over Israel (2Sa 2:1), and hither came Mary to visit Elizabeth (Luk 1:39)."

The original name of Hebron was Kirjath-Arba, the city of Arba, so called from Arba, the father of Anak and progenitor of the Anakim (Jos ; Jos 21:11).

Ahiman, Sheshai, and Talmai, the children of Anak. Probably the names not of individuals, but of tribes of Anakim; for we meet with them again fifty years or more after this time (Jos ).

Anak, the name of the ancestor of the Anakim, signifies long-necked.

Now Hebron was built seven years before Zoan in Egypt. "Some think," says Dr. A. Claire, "it was to humble the pride of the Egyptians, who boasted the highest antiquity, that this note concerning the higher antiquity of Hebron was introduced by Moses."

Zoan, an ancient city situated near the eastern border of Lower Egypt, and called by the Greeks and Romans Tunis. At the time of the Exodus the Pharaoh dwelt at Zoan (Psa ).

Num . The brook of Eshcol, or, The valley of the cluster, or bunch; a fertile wady, probably about two miles north of Hebron, where the largest and best grapes in the whole of Palestine are grown, besides apricots, figs, pomegranates, &c., in abundance.

One cluster of grapes and they bare it, &c. Not simply because of the size of the cluster did they carry it in this way, but chiefly to prevent its being bruised. Clusters of grapes of great size are found in Palestine. "Phny mentions," says Dr. A. Clarke, "bunches of grapes in Africa each of which was larger than an infant. Paul Lucas mentions some bunches which he saw at Damascus that weighed above forty-five pounds. I myself once cut down a bunch of grapes nearly twenty pounds in weight. Those who live in cold climates can scarcely have any conception to what perfection both grapes and other fruits grow in climates that are warm, and where the soil is suitable to them."

Num . Kadesh signifies the Holy Place or Sanctuary. Great uncertainty exists as to the situation of Kadesh. Dr. Robinson identified it with Ain el-Weibeh, on the western side of the Arabah; and this identification has been generally accepted by English geographers as the most probable. Dean Stanley (Sinai and Pal., pp. 93-96) identifies Kadesh with Petra. But Petra was in the heart of Edom, while Kadesh is said to be "in the uttermost border" of that land (Num 20:16). And in Num 33:37 an encampment at Mount Hor is mentioned as quite distinct from the encampment at Kadesh, and Mount Hor is situated close to Edom. Moreover, in Num 34:4, and Jos 15:3, Kadesh is reckoned as part of the land of Canaan. Keil and Del. are of the opinion that "the name Kadesh embraces a large district of the desert of Zin, and is not confined to one particular spot." The conclusion of Mr. Hayman (Smith's Bible Dict., arts. "Kadesh" and "Wilderness of the Wandering") seems to us satisfactory: "It seems that Kadesh probably means, firstly, a region of the desert spoken of as having a relation, sometimes with the wilderness of Paran, and sometimes with that of Zin (comp. Num 13:21; Num 13:26); and secondly, a distinct city within that desert limit."

Num . A land that eateth up the inhabitants thereof does not mean "that it was so barren and unfruitful that it did not produce food sufficient for the inhabitants of it." Keil and Del. give what we regard as the correct interpretation: "The land was an apple of discord, because of its fruitfulness and situation; and as the different nations strove for its possession, its inhabitants wasted away."

THE SENDING FORTH OF THE SPIES

(Num )

The people have now arrived at the border of the Promised Land; and there seems to be no reason why they may not, if they will, speedily enter and take possession of it. But instead of this, they propose to send spies into the land to investigate it, and bring back a report to them. The results of this in the subsequent history were both great and disastrous.

Consider:—

I. The Origin of this Expedition.

"And the Lord spake unto Moses, saying, send thou men," &c. (Num ). But we find, from the history as given in Deu 1:20-25, that the proposal to search the land originated with the people themselves, and was an expression of their unbelief, and, at the least, a failure to render prompt obedience to the command of the Lord. Let us see how the case stood at this time.

(1) God had Himself declared to them the excellence of the land (Exo ; Exo 33:3).

(2) He had promised to guide them to the land (Exo ; Exo 33:2; Exo 33:14). Moreover, He was visibly present with them in the mysterious and majestic pillar of cloud and fire.

(3) He had promised to drive out the heathen nations and give them possession of the land (Exo ; Deu 1:8).

(4) He commanded them to "go up and possess" the land (Deu ; Deu 1:21).

(5) Yet their answer was, "We will send men before us, and they shall search us out the land," &c. (Deu ). Clearly their duty was not to send men to search out the land, but trusting in God, to obey His voice and go and take possession of the land. Their proposition involved a sinful distrust of the presence of God with them and of His promises to them; it also involved a failure in their obedience to Him. Moses did not suspect the unbelief which had suggested their proposal; and approving it himself, he asked counsel of the Lord, who permitted it. God may allow us to carry out our unbelieving plans to our own confusion. If we will "lean unto our own understanding," He will let us take our way until we find what utter folly our fancied wisdom is. (a). In this way in after years when they demanded a king, God directed Samuel to "hearken unto their voice, and make them a king" (1Sa 8:5-22). Our business is not to suggest alterations in or additions to the Divine plans, but heartily to trust and promptly to obey the Divine Word.

II. The Agents in this Expedition.

"Of every tribe of their fathers shall ye send a man, every one a ruler among them," &c. (Num ). Three points here require notice:

1. The wisdom of this arrangement.

(1) In sending one man from each tribe. By this arrangement every tribe was represented, and would have a witness of its own.

(2) In sending a leading man from each tribe. They were approved men, men of influence, and therefore their testimony would be the more likely to be received and credited.

2. The scarcity of worthy leaders. We see here that a large proportion of even these leading men, these "rulers" and "heads of the children of Israel," were inferior men and unworthy of the position which they occupied. Here are the names of twelve men, and ten of them seem to have been feeble and common-place men, and (as we shall hereafter see) deficient in faith, in enterprise, and in courage. How many of the world's heroes and leaders are mentally weak and morally inferior, or even corrupt men! The true hero and the worthy leader often fail of recognition except by a superior few. Hitherto in the world's history the majority of the leaders of men have been feeble and cowardly, and very often base and corrupt. (b)

3. The diversity of human fame. The names of these twelve men have been handed down from generation to generation, and at the present time the record which contains them is to be found throughout the whole of the known world; but how different are the positions which they occupy! Two of them, Joshua and Caleb, are in the foremost rank of saints and heroes: while the other ten are known as the chief agents in arresting the progress of the nation for more than thirty-eight years. History perpetuates the memory of Nero as well as of St. Paul, of Judas Iscariot as well as of Jesus Christ. We are making our posthumous reputation now; let us take heed that it be of a worthy character. (c)

III. The Aims of this Expedition.

"And Moses sent them to spy out the land of Canaan, and said unto them, Get you up," &c. (Num ). They were to examine and report as to the condition of—

1. The land, whether it was fertile or barren, whether it was wooded or bare, &c.

2. The towns, whether they were walled and fortified or open and unprotected, &c.

3. The people, whether they were strong or weak, whether they were few or many, &c.

Their investigation was to be thorough. "Get you up there in the south country, and go up into the mountain." They were to search the whole land of Canaan. Partial investigations are apt to prove misleading.

Their report was to be verified. "And bring of the fruit of the land." They were charged to bring of the fruit as a confirmation of their testimony.

IV. The Spirit appropriate to this Expedition.

"And be ye of good courage." The mission with which they were entrusted would require firm and fearless hearts; for if the object of their journey had been discovered by the Canaanites, it would have fared ill with them. They needed courage, too, in order that they might view things hopefully, and bring back an inspiring report. Want of courage in its leaders is a sore hindrance and calamity to any people. The courage they needed could spring only from faith in God, and could he sustained only by faith in Him. Faith in Him is the soul of all true heroism. (d)

ILLUSTRATIONS

(a) A man sets his mind on standing on some high place; he points to a pillar and says that if he could ascend to its summit he would see from that lofty elevation glimpses of heaven, and he determines that he will stand upon that summit, whatever hazards he may incur. At length God grants him his request, and when the man has ascended to the eminence which he coveted, what does he find? Sand, sand, sand! Mile on mile of sand—sand for mile on mile! And now he wishes to descend; but how to get down is his great difficulty. There may be no way down but that which involves suicide. Yet the man was determined to reach that elevation; nothing could stand between him and his wish; he urged God to grant him his request; with importunate desire he besought that he might have his way; and there is no punishment heavier than that which falls upon any man when God allows him to take his own course.—Joseph Parker, D.D.

(b) The servile imitancy of mankind might be illustrated under the figure, itself nowise original, of a Flock of Sheep Sheep go in flocks for three reasons: First, because they are of a gregarious temper, and love to be together: Secondly, because of their cowardice; they are afraid to be left alone: Thirdly, because the common run of them are dull of sight, to a proverb, and can have no choice in roads; sheep can in fact see nothing; in a celestial Luminary, and a scoured pewter Tankard they would discern only that both dazzled them, and were of unspeakable glory. How like their fellow-creatures of the human species! Men, too, are gregarious; then surely faint-hearted enough, trembling to be left by themselves; above all, dull-sighted, down to the verge of utter blindness. Thus are we seen ever running in torrents, and mobs, if we run at all; and after what foolish scoured Tankards, mistaking them for Suns! Foolish Turnip-lanterns likewise, to all appearance supernatural, keep whole nations quaking, their hair on end Neither know we, except by blind habit, where the good pastures lie: solely when the sweet grass is between our teeth, we know it, and chew it; also when grass is bitter and scant, we know it,—and bleat and butt: these last two facts we know of a truth and in very deed. Thus do Man and Sheep play their parts on this nether Earth; wandering restlessly in large masses, they know not whither; for most part, each following his neighbour, and his own nose.—Thomas Carlyle.

(c) Posthumous influence invests life with enhanced dignity. While Bunyan lived he was but as a mustard-seed; now he is as a great cathedral tree, in which ten thousand voices are lifted up in laudatory and grateful song! "Thou fool! that which thou sowest is not quickened except it die." No living man is complete. While your heart beats you are undergoing a process. Time will mellow you; age will tone your character. Do not urge society to give you a verdict just now. Society is too heated and confused to pronounce upon you with the accuracy of deliberation and the dignity of repose. Death will befriend you. A most solemn and righteous estimation of character is often introduced by death. The green hillock in the yard of the dead is a judgment-seat which might appal an unjust judge. Your appeal, then, under all misapprehension and misrepresentation, must be to the new hours which Time has yet to strike from her bell, and which shall chime out many a reversal of condemnation, and many a fulfilment of expectation long deferred.—Joseph Parker. D.D.

(d) The courage that can go forth, once and away, to Chalk-Farm, and have itself shot, and snuffed out, with decency, is nowise wholly what we mean here. Such courage we indeed esteem an exceeding small matter; capable of co-existing with a life full of falsehood, feebleness, poltroonery, and despicability. Nay, oftener it is cowardice rather that produces the result: for consider, Is the Chalk-Farm pistoleer inspired with any reasonable Belief and Determination; or is he hounded on by haggard indefinable Fear,—how he will be cut at public places, and "plucked geese of the neighbourhood" will wag their tongues at him a plucked goose? If he go, then, and be shot without shrieking or audible uproar, it is well for him: nevertheless there is nothing amazing in it. Courage to manage all this has not perhaps been denied to any man, or to any woman. Thus, do not recruiting sergeants drum through the streets of manufacturing towns, and collect ragged losels enough; every one of whom, if once dressed in red, and trained a little, will receive fire cheerfully for the small sum of one shilling per diem, and have the soul blown out of him at last, with perfect propriety. The Courage that dares only die, is on the whole no sublime affair; necessary, indeed, yet universal; pitiful when it begins to parade itself. On this Globe of ours, there are some thirty-six persons that manifest it, seldom with the smallest failure, during every second of time. Nay, look at Newgate: do not the offscourings of creation, when condemned to the gallows as if they were not men but vermin, walk thither with decency, and even to the scowls and hootings of the whole universe give their stern goodnight in silence? What is to be undergone only once, we may undergo; what must be, comes almost of its own accord. Considered as Duellist, what a poor figure does the fiercest Irish Whiskerando make, compared with any English Game-cook, such as you may buy for fifteen pence!