U7/L61: Moses Sends the Spies
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Forty Years near Kadesh. The central section of the book of Numbers brings together events spanning 40 years, when the Israelites lived in and near Kadesh-barnea. Kadesh is a large oasis about 50 miles (80 km) southwest of Beersheba (see map). It marked the southern limit of the land of Canaan, according to 34:4. So when Israel reached there, they were on the verge of entering the Promised Land. But as a result of the rebellion prompted by the spies’ negative reports, God punished the people by making them wait 40 years to enter the land. A few important episodes from this period are recounted in chs. 13–19.
The Mission of the Spies and the National Rebellion. The significance of this episode is indicated by its length. It stands alongside the golden calf episode (Exodus 32–34) as one of the two great apostasies of the wilderness wanderings. On the former occasion, Israel broke the first two commandments (Ex. 20:3–6) and the Lord threatened to annihilate them and create a new people from Moses’ descendants (Ex. 32:9–10). Only Moses’ intercession persuaded God to relent (Ex. 32:11–14). This time the people turn their backs on the Promised Land and propose returning to Egypt. Again the Lord threatens their destruction, which is averted only by Moses’ intercession.
13:1 the LORD spoke to Moses. According to Dt 1:22, 23, the people had first requested the spies be sent out after Moses challenged them to take the land. Here, the Lord affirmed the peoples’ desire and commanded Moses to send them.
13:2 Note the reminder that the land has been promised by God.
13:3 heads of the sons of Israel. These leaders were different than those mentioned in Nu 1, 2, 7, 10. Presumably the tribal leaders in the 4 earlier lists were older men. The task for the spies called for some leaders who were younger, probably about 40 years of age, based on the ages of Caleb and Joshua.
13:6 Caleb This name is from the Hebrew term kelev, meaning “dog.” In the ancient Near East, the dog could symbolize an obedient servant.
In 13:16, Hoshea (“he saves”) is renamed Joshua (“Yahweh saves”), anticipating the faith he shows in 14:6.
13:17–24 Mission Accomplished. The spies cover some 220 miles (354 km) from the Negeb, the arid region south of Beersheba, right up to the north, Rehob, near Lebo-hamath, about 47 miles (76 km) north of Damascus (v. 21).
13:17–20 The spies were to determine the nature of the Land itself, as well as the strengths and weaknesses of the people.
13:20 the time of the first ripe grapes. Mid-summer (mid to late July).
the descendants of Anak. Anak in Hebrew (‘anaq) means “neck,” and the Anakim were famous for their height (see Num. 13:33; Deut. 2:21; 9:2).
13:22 Hebron It was at Hebron that Abraham was first promised the land of Canaan—which makes the Israelites’ apprehension about entering the land all the more shameful (Num 14:1–4).
pomegranates A pomegranate is a symbol of plenty.
13:25–33 The Spies’ Report of Their Mission. This report covers the same ground as the narration in vv. 17–24. But whereas the latter is straightforward and factual, the spies’ account is lurid and exaggerated, calculated to dismay the hearers. Notice the description of the cities as fortified and very large (v. 28), and the long list of inhabitants (vv. 28–29).
13:27 flowing of milk and honey An image frequently used in the OT for great bounty, as it speaks to both livestock and agricultural produce (e.g., Exod 3:8, 17; Num 14:8).
The spies claim that the land devours its inhabitants (v. 32) and, to cap it off, that the tall Anakites are descended from the Nephilim (see note on Gen. 6:4) and therefore must be quite invincible.
The spies claim that the land devours its inhabitants (v. 32) and, to cap it off, that the tall Anakites are descended from the Nephilim (see note on Gen. 6:4) and therefore must be quite invincible. (Given the exaggerated tone of the spies’ account, their reference to Nephilim is most likely an expression of their fear and an excuse for their disobedience, rather than an accurate statement indicating that the Nephilim were still living after the flood.)
13:30 Caleb quieted the people. The verb “quieted” usually occurs in the form of the interjection “Hush!” This implies that the spies report evoked a vocal reaction from the people. Caleb concurred with the report of the other spies, but called the people to go up and take the Land, knowing that with God’s help they were able to overcome the strong people.
13:31 We are not able to go up against the people, for they are stronger than we are. This statement reflects lack of faith in the Lord, for the spies are evaluating the situation only from a human perspective. As a result, they have no courage. By contrast, trust in the Lord would produce genuine courage, as it does when the people of Israel are given a second opportunity to enter and conquer the Promised Land after 40 years of wandering in the wilderness (cf. Josh. 1:5–9).
13:31 The unbelief of Israel contrasts both with the faithfulness of Christ (Matt. 4:1–10) and the faith of Christians (Heb. 3:7–4:3).
13:32 a bad report. The report of the 10 spies was evil because it exaggerated the dangers of the people in the Land, sought to stir up and instill fear in the people of Israel and, most importantly, it expressed their faithless attitude toward God and His promises.
13:33 Nephilim. This term was used in Ge 6:4 for a group of strong men who lived on the earth before the Flood. The descendants of Anak were, in exaggeration, compared to these giants, which led the spies to view themselves as grasshoppers before them.
like grasshoppers The metaphor indicates that the height of the Anakim should be understood as of great concern. Compared to the Anakim, the Israelite men who would constitute the nation’s military were physically inadequate. In the presence of Anakim, the spies forgot that God would fight for them.
3:7–19 The Failure of the Exodus Generation. The author describes the failure of the exodus generation to respond faithfully to God’s redemptive work. Their failure then becomes the negative example for the exhortations of vv. 12–14 and 4:1–13.
the author draws several points from the failure of the exodus generation (see esp. Ex. 17:1–7; Num. 14:20–38). They had witnessed God’s salvation in the exodus; in fact, they had left Egypt led by Moses, which means that they had personally witnessed many of God’s mighty miracles. Yet in spite of this, they had responded in disobedience and unbelief. The result was their death and consequent inability to enter into the rest of the Promised Land. The parallel structure in Heb. 3:18–19 stresses that disobedience flows from unbelief.
14:1–12 The People’s Reaction. The people react very strongly to this pessimistic view of their prospects. Their comments challenge both God’s purposes and his power.
we had died in the land of Egypt Similar words of woe are used in Exod 16:3, where the people complain about a food shortage.
14:3 to fall by the sword The people believe that facing the inhabitants of the land will mean certain death. They have forgotten that Yahweh has delivered them from death numerous times already, and also that he has promised them victory over these very people (e.g., Exod 33:2; 34:11).
to return to Egypt God forbade the Israelites from going back to Egypt (compare Deut 17:16). Israel was forced into slavery in Egypt; now, they willingly seek it out of fear and unbelief. Wishing to return to Egypt later came to be biblical symbol of apostasy (Isa 30:1–7).
14:6–9 Joshua and Caleb rightly term the popular reaction as rebellion against the LORD and urge them to have faith in God’s power to bring them into the land (v. 9). For this they are threatened with stoning (v. 10), a form of execution prescribed for apostates (Lev. 20:2, 27; 24:23; Num. 15:36; Deut. 13:10).
14:6–9 Joshua and Caleb rightly term the popular reaction as rebellion against the LORD and urge them to have faith in God’s power to bring them into the land (v. 9).
14:6–9 Joshua and Caleb rightly term the popular reaction as rebellion against the LORD and urge them to have faith in God’s power to bring them into the land (v. 9).
14:8 If the LORD delights in us, he will bring us into this land and give it to us. This statement from Joshua and Caleb stands in stark contrast to the cowardly statement from the other spies in 13:31. God’s subsequent blessing on Joshua and Caleb (see 14:30, 38; 26:65) shows his approval of their faith.
14:9 they will be our food The Hebrew phrase used here, lachmenu hem, presents an unusual metaphor. The idea may be that the toil of the people living in Canaan will put food in Israel’s mouth. Alternately, the metaphor may be comparing the destruction inherent in the consumption of food with the destruction brought by war. Caleb and Joshua also emphasize that the people are without real protection since Yahweh is on Israel’s side, so the metaphor may reflect their expectation of the ease of conquest. Food on the plate typically does not fight back before it is eaten.
14:11 all the signs that I have done in their midst Such as the 10 plagues upon Egypt (Exod 7–13), the crossing of the Re(e)d Sea (Exod 14–15), and divine fire (Num 11:2).
14:11 spurn … not believe in Me. They had refused to trust or rely on God and His power to give them the land of Canaan in spite of the signs that He had done in their midst.
14:12 I will make you into a nation. As in Ex 32:9, 10, God threatened to wipe out the people and start over again with Moses’ “son.” This justifiable threat showed the seriousness with which God took rebellion on the part of His people.
14:13–19 Moses’ Plea for Forgiveness. Moses prays here, as he did after the making of the golden calf (Exodus 32), acting, as often in the Pentateuch, as a covenant mediator (cf. Num. 12:3–4). He points out that, were God to fulfill his threat to annihilate Israel, the nations would say that the LORD was not able to bring this people into the land (cf. Ex. 32:12). He reminds God that he promised Abraham that his descendants would inherit the land (cf. Ex. 32:13), and finally he quotes God’s own description of his character to prove that he ought to forgive (Ex. 34:6–7; Num. 14:18–19).
14:18 is slow to anger Moses reminds Yahweh of how Yahweh has previously described His own character (see Exod 34:6–7). The promise Moses refers to here is one that only he and Yahweh witnessed. This makes Moses’s appeal personal.
on the sons The idea that later generations would be punished for the sins of others is qualified in Deuteronomy which implies that Yahweh would punish succeeding generations only if they repeated the sins of their ancestors (Deut 5:9–10; compare Ezek 18:4 and note). Although God is a God of forgiveness, he does not erase the consequences of iniquity—those last to the third and fourth generations.
14:20–35 God’s Response to Moses’ Prayer. God’s response is somewhat surprising. On the one hand, he declares: I have pardoned, according to your word (i.e., he has drawn back from destroying Israel immediately). But that does not mean they can go ahead with their planned entry to Canaan. In fact, the disobedient Israelites will get what they asked for. They wanted to return to Egypt (v. 3); they are told to go into the wilderness by the Red Sea (v. 25). They said they did not want to enter the land because they would die there (vv. 2–3); they are told they will never enter it, but die in the wilderness (vv. 27–38). They feared that their little ones … would become a prey (see v. 3); but it is the children who in 40 years’ time will enter the land (v. 31).
14:21 all the earth shall be filled with the glory of the LORD. God’s purposes will not be defeated by human failure; he will certainly fulfill them.
14:22 ten times. Taken literally this includes: 1) Ex 14:10–12; 2) Ex 15:22–24; 3) Ex 16:1–3 4) Ex 16:19, 20; 5) Ex 16:27–30; 6) Ex 17:1–4; 7) Ex 32:1–35; 8) Nu 11:1–3; 9) Nu 11:4–34; 10) Nu 14:3.
by way of the Red Sea Probably refers to the Gulf of Aqaba (see Exod 10:19; 13:18 and note). Since the Israelites are afraid to go forward, they are commanded to go backward, toward the very sea that they crossed on the way out of bondage (Exod 14–15).
14:26–35 The Lord granted the Israelites their wish, i.e., their judgment was that they would die in the wilderness (vv. 29, 35: cf. v. 2). Their children, however, whom they thought would become victims (v. 3), God would bring into the land of Canaan (vv. 30–32). The present generation of rebels would die in the wilderness until 40 years were completed. The 40 years were calculated as one year for each day the spies were in Canaan.
14:29 All those twenty years old and upward are sentenced to die in the wilderness, because it was those over 20 who had been enrolled to fight (see 1:3) but had refused.
14:36–38 Death of the Faithless Spies. Though all the adult Israelites were warned that they would die in the wilderness, the 10 faithless spies, who had incited the national apostasy, “died by plague” (v. 37; ironically, this uses one of the same Hebrew words used with reference to the Egyptian plagues—Hb. maggepah, “plague”; cf. Ex. 9:14). A similar fate befell many of those involved in the idolatry of the golden calf (Ex. 32:35). The story of the spies illustrates an important principle: when God forgives sin, he does not always eliminate the consequences of sin. In the case of Israel, God’s forgiveness meant that it remained the people of God, in a corporate sense. The covenant made at Sinai—that the Lord would be their God and that Israel would be his people—was maintained. Yet the people still suffered for their sin: they did not enter Canaan, but died in the wilderness.
14:39–45 An Unsuccessful Attempt at Conquest. Despite the death of the spies, and despite Moses telling the people that they must die in the wilderness and not enter the land, they attempt a conquest. Their defeat, ironically at the hands of the Amalekites and Canaanites (cf. 13:29), fulfills Moses’ warning.
14:45 Then the Amalekites and the Canaanites … came down and defeated them. In disobeying Moses’ command (vv. 41–43), the Israelites “presume” (v. 44) to take matters into their own hands. Rather than accomplishing God’s purposes, they encounter his judgment. Hormah (Hb. meaning “Destruction”; see 21:3) is a village on the southern border of Canaan (Josh. 15:30).
14:44 the ark of the covenant of The ark, which served as the throne of Yahweh, was supposed to accompany the people in battle to ensure victory (10:35–36).