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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.

2. Of every tribe of their fathers shall ye send a man. If all had been taken from one tribe, or from any single portion of the people, their fidelity might have been suspected by the others. God, therefore, would have each tribe assured by its own witness, in order that their report might be more unquestionable. All cause for jealousy was also to be taken away; lest, if any tribe had been passed over, it might have excepted against the messengers, whom it supposed to have been elected in contempt of it. This, then, was the advantage of the equal distribution, lest any sinister suspicion or offence might disturb the unanimity of the whole people. Secondly, it is required that they should be possessed of personal dignity, since God commands that chief men should be chosen, whose testimony would be of greater authority; for it would have been easy to throw discredit upon obscure individuals. Since, however, both precautions were unsuccessful, it appears from hence that there is no counsel so wise and salutary as not to be capable of perversion by the wickedness of mankind. Thus this excellent providence of God rendered the people the more inexcusable. At the same time, God has reminded us once for all by this example that, however those, who seemed to be like pillars, may totter and stumble, or even fall altogether, still our minds must be supported by faith, so as not to give way.

Their names are enumerated, in perpetual remembrance of their ignominy, except in the case of two, Joshua and Caleb; for it was just that their crime should be handed down to all ages, and that the infamy of their perfidiousness should never be blotted out, since they endeavored, as far as in them lay, to bring to naught the promise and the grace of God.

Moses gave the name of Jehoshua to the son of Nun in the spirit of prophecy, as a presage of the exalted function to which he was destined. Ambition is so rash, that men are often disappointed in the result, when they invent titles of honor of their own accord; but Moses was not induced by the blindness of affection to change the name Oshea into Jehoshua; but God directed his tongue and mind thus to commend, beforehand, him who ⁴⁹⁴⁹ “Afin que ce nom d’honneur servist a l’authoriser;” in order that this name of honor might serve to give him authority. — Fr.
Calvin here alludes to the apparent contradiction arising from the fact that Joshua had already been called by his new name in Exodus 17:9; 24:13; 33:11; and Numbers 11:28, which, as Hengstenberg remarks, was a topic of discussion as early as the times of Justin Martyr. Hengstenberg reviews the three modes of meeting the difficulty proposed, viz., 1. That he was so called in the earlier passages by prolepsis. 2. That Moses now only renewed the name. 3. That a statement is here made of what had taken place a considerable time before. To this view he himself inclines, and says, “That the author here first mentioned that he, whom he had originally called simply Joshua, originally bore the name of Hoshea, was not without good reason. What had been hitherto related of Joshua, belonged to him as a servant of God; the sacred name was, therefore, properly employed. But here Hoshea must stand; for he went to spy out the land, not as a servant of Moses, but as one of the heads of the children of’ Israel,’ — one of the plenipotentiaries of the congregation.” — Genuineness of Pentateuch, vol. 2, p. 323. was to be the future minister of their preservation. Still it cannot be inferred with certainty from this passage at what time the new name was given him; for it is not specified that he was called Jehoshua at the time he was sent out; nay, it is probable that he had been previously thus distinguished, viz., from the period in which he had been associated with Moses as his companion and minister in all important matters.

⁴⁹ “Afin que ce nom d’honneur servist a l’authoriser;” in order that this name of honor might serve to give him authority. — Fr. Calvin here alludes to the apparent contradiction arising from the fact that Joshua had already been called by his new name in Exodus 17:9; 24:13; 33:11; and Numbers 11:28, which, as Hengstenberg remarks, was a topic of discussion as early as the times of Justin Martyr. Hengstenberg reviews the three modes of meeting the difficulty proposed, viz., 1. That he was so called in the earlier passages by prolepsis. 2. That Moses now only renewed the name. 3. That a statement is here made of what had taken place a considerable time before. To this view he himself inclines, and says, “That the author here first mentioned that he, whom he had originally called simply Joshua, originally bore the name of Hoshea, was not without good reason. What had been hitherto related of Joshua, belonged to him as a servant of God; the sacred name was, therefore, properly employed. But here Hoshea must stand; for he went to spy out the land, not as a servant of Moses, but as one of the heads of the children of’ Israel,’ — one of the plenipotentiaries of the congregation.” — Genuineness of Pentateuch, vol. 2, p. 323.