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Spies Sent into Canaan

The L ord said to Moses, ²“Send men to spy out the land of Canaan, which I am giving to the Israelites; from each of their ancestral tribes you shall send a man, every one a leader among them.” ³So Moses sent them from the wilderness of Paran, according to the command of the L ord, all of them leading men among the Israelites. ⁴These were their names: From the tribe of Reuben, Shammua son of Zaccur; ⁵from the tribe of Simeon, Shaphat son of Hori; ⁶from the tribe of Judah, Caleb son of Jephunneh; ⁷from the tribe of Issachar, Igal son of Joseph; ⁸from the tribe of Ephraim, Hoshea son of Nun; ⁹from the tribe of Benjamin, Palti son of Raphu; ¹⁰from the tribe of Zebulun, Gaddiel son of Sodi; ¹¹from the tribe of Joseph (that is, from the tribe of Manasseh), Gaddi son of Susi; ¹²from the tribe of Dan, Ammiel son of Gemalli; ¹³from the tribe of Asher, Sethur son of Michael; ¹⁴from the tribe of Naphtali, Nahbi son of Vophsi; ¹⁵from the tribe of Gad, Geuel son of Machi. ¹⁶These were the names of the men whom Moses sent to spy out the land. And Moses changed the name of Hoshea son of Nun to Joshua.

¹⁷ Moses sent them to spy out the land of Canaan, and said to them, “Go up there into the Negeb, and go up into the hill country, ¹⁸and see what the land is like, and whether the people who live in it are strong or weak, whether they are few or many, ¹⁹and whether the land they live in is good or bad, and whether the towns that they live in are unwalled or fortified, ²⁰and whether the land is rich or poor, and whether there are trees in it or not. Be bold, and bring some of the fruit of the land.” Now it was the season of the first ripe grapes.

²¹ So they went up and spied out the land from the wilderness of Zin to Rehob, near Lebo-hamath. ²²They went up into the Negeb, and came to Hebron; and Ahiman, Sheshai, and Talmai, the Anakites, were there. (Hebron was built seven years before Zoan in Egypt.) ²³And they came to the Wadi Eshcol, and cut down from there a branch with a single cluster of grapes, and they carried it on a pole between two of them. They also brought some pomegranates and figs. ²⁴That place was called the Wadi Eshcol, because of the cluster that the Israelites cut down from there.

The Report of the Spies

²⁵ At the end of forty days they returned from spying out the land. ²⁶And they came to Moses and Aaron and to all the congregation of the Israelites 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. ²⁷And they told him, “We came to the land to which you sent us; it flows with milk and honey, and this is its fruit. ²⁸Yet the people who live in the land are strong, and the towns are fortified and very large; and besides, we saw the descendants of Anak there. ²⁹The Amalekites live in the land of the Negeb; the Hittites, the Jebusites, and the Amorites live in the hill country; and the Canaanites live by the sea, and along the Jordan.”

³⁰ But Caleb quieted the people before Moses, and said, “Let us go up at once and occupy it, for we are well able to overcome it.” ³¹Then the men who had gone up with him said, “We are not able to go up against this people, for they are stronger than we.” ³²So they brought to the Israelites an unfavorable report of the land that they had spied out, saying, “The land that we have gone through as spies is a land that devours its inhabitants; and all the people that we saw in it are of great size. ³³There we saw the Nephilim (the Anakites come from the Nephilim); and to ourselves we seemed like grasshoppers, and so we seemed to them.”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

30. And Caleb stilled the people before Moses. That is, he restrained the murmurs of the people before Moses, against whom they had begun to rise tumultuously. Hence it appears that much was said on both sides which is passed over in silence, for there would have been no need of restraining the violence of the people, unless the contention had waxed warm. His words, however, show what was the state of the whole case and question, viz., that the ten treacherous spies had dissuaded the people from foolishly advancing to the land, which it was impossible to win; and urged them not to attack rashly very powerful enemies, to whom they would be far from equally matched. But Caleb opposes them with the confidence of victory. We (he says) shall conquer the land, and upon this he grounds his exhortation. Moreover, there is no doubt but that, relying on God’s promise, he believed that they would, be successful, and thus boldly foretold it, whilst the others took not at all into consideration that, with the banner of the Lord before them, the people would come into the promised inheritance.

This does not appear to accord with what Moses relates in Deuteronomy 1, where he absolves the spies, and casts the whole blame on the people; but the contradiction is easily reconciled, for there he had no other object than to assert the criminality of the Israelites, who, by their contumacy, had for a long time impeded the fulfillment of God’s promise. Omitting, therefore, that part of the history which did not affect the matter in hand, he only adverts to that which convicted them of wicked ingratitude, i.e., that the fertility of the land was commended by the spies; and consequently, since the people were abundantly assured of God’s liberality, that they sinned grossly by rejecting it. He, therefore, states their crime to have been, that they were rebellious against the mouth or word of Jehovah, viz., because they had refused to follow Him when He invited them.

What Moses here ascribes to Caleb alone, he elsewhere attributes to Joshua also. It is plain, then, that Caleb spoke for both of them, and that Joshua was prudently and modestly silent, lest a tumultuous altercation should arise. It may, however, be probably conjectured that the bravery and firmness of him, who is praised, was the more conspicuous, whilst the honesty of Moses is perceivable, inasmuch as, by his preference of Caleb, he obscures and diminishes the praise due to his own minister.