---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
section: 164 of 914
url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/164/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 164. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/164/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2.

## 164. Numbers · 13 of 34

Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/164/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/164/#p-N

### Verse 21

[¶1] 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.

### Verse 22

[¶3] Hebron was built seven years before Zoan in Egypt - The Zoan of the Scriptures is allowed to be the Tanis of the heathen historians, which was the capital of Lower Egypt. Some think 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. Some have supposed that it is more likely to have been originally a marginal note, which in process of time crept into the text; but all the versions and all the MSS. that have as yet been collated, acknowledge it.

### Verse 23

[¶5] They bare it between two upon a staff - It would be very easy to produce a great number of witnesses to prove that grapes in the promised land, and indeed in various other hot countries, grow to a prodigious size. By Calmet, Scheuchzer, and Harmer, this subject has been exhausted, and to these I may refer the reader. Pliny mentions bunches of grapes in Africa each of which was larger than an infant. Radzvil saw at Rhodes bunches of grapes three quarters of an ell in length, each grape as large as a plum. Dandini saw grapes of this size at Mount Libanus; and Paul Lucas mentions some bunches which he saw at Damascus that weighed above forty-five pounds. From the most authentic accounts the Egyptian grape is very small, and this being the only one with which the Israelites were acquainted, the great size of the grapes of Hebron would appear still more extraordinary. 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.

[¶6] From what is mentioned [Num 23:20], Now the time was the time of the first-ripe grapes, it is very probable that the spies received their orders about the beginning of August, and returned about the middle of September, as in those countries grapes, pomegranates, and figs, are ripe about this time; see Harmer, vol. i., p. 108-110. At Sheeraz, in Persia, I find from a MS. journal, that the small white grape, askerie, came into season August 6; and pomegranates September 6; and the large red grape, sahibi, September 10.

[¶7] The spies' carrying the bunch of grapes on a staff between two men was probably not rendered necessary by the size of the bunch or cluster; but to preserve it from being bruised, that the Israelites might have a fair specimen of the fruit As Joshua and Caleb were the only persons who gave a favorable account of the land, it is most likely that they were the persons who had gathered these fruits, and who brought them to the Israelitish camp. And it is likely they were gathered as short a time as possible before their return, that they might not be injured by the length of the time they had been separated from their respective trees.

### Verse 27

[¶9] We came unto the land, etc. - It is astonishing that men so dastardly as these should have had courage enough to risk their persons in searching the land. But probably though destitute of valor they had a sufficiency of cunning, and this carried them through. The report they brought was exceedingly discouraging, and naturally tended to produce the effect mentioned in the next chapter. The conduct of Joshua and Caleb was alone magnanimous, and worthy of the cause in which they were embarked.

### Verse 32

[¶11] Men of a great stature - אנשי מדות anshey middoth, men of measures - two men's height; i. e., exceedingly tall men.

### Verse 33

[¶13] There we saw the giants - נפלים nephilim. It is evident that they had seen a robust, sturdy, warlike race of men, and of great stature; for the asserted fact is not denied by Joshua or Caleb.

[¶14] Tales of gigantic men are frequent in all countries, but they are generally of such as have lived in times very remote from those in which such tales are told. That there have been giants at different times, in various parts of the earth, there can be no doubt; but that there ever was a nation of men twelve and fourteen feet high, we cannot, should not believe. Goliath appears to have been at least nine feet high: this was very extraordinary. I knew three young men in my own neighborhood, two of them brothers, each of whom was upwards of seven feet, the third was eight feet six inches, and these men were very well proportioned. Others I have seen of extraordinary stature, but they were generally disproportioned, especially in their limbs. These instances serve to prove the possibility of cases of this nature. The Anakim might appear to the Israelites as a very tall, robust nation; and in comparison of the latter it is very probable that they were so, as it is very likely that the growth of the Israelites had been greatly cramped with their long and severe servitude in Egypt. And this may in some measure account for their alarm. On this subject the reader is desired to turn back to the note on [Gen 6:4] (note).

[¶15] Canaan was a type of the kingdom of God; the wilderness through which the Israelites passed, of the difficulties and trials to be met with in the present world. The promise of the kingdom of God is given to every believer; but how many are discouraged by the difficulties in the way! A slothful heart sees dangers, lions, and giants, every where; and therefore refuses to proceed in the heavenly path. Many of the spies contribute to this by the bad reports they bring of the heavenly country. Certain preachers allow "that the land is good, that it flows with milk and honey," and go so far as to show some of its fruits; but they discourage the people by stating the impossibility of overcoming their enemies. "Sin," say they, "cannot be destroyed in this life - it will always dwell in you - the Anakim cannot be conquered - we are but as grasshoppers against the Anakim," etc., etc. Here and there a Joshua and a Caleb, trusting alone in the power of God, armed with faith in the infinite efficacy of that blood which cleanses from all unrighteousness, boldly stand forth and say: "Their defense is departed from them, and the Lord is with us; let us go up at once and possess the land, for we are well able to overcome." We can do all things through Christ strengthening us: he will purify us unto himself, and give us that rest from sin here which his death has procured and his word has promised. Reader, canst thou not take God at his word? He has never yet failed thee. Surely then thou hast no reason to doubt. Thou hast never yet tried him to the uttermost. Thou knowest not how far and how fully he can save. Do not be dispirited: the sons of Anak shall fall before thee, if thou meet them in the name of the Lord of Hosts.

### Introduction

[¶17] The whole congregation weep at the account brought by the spies, [Num 14:1]. They murmur, [Num 14:2], [Num 14:3]; and propose to make themselves a captain, and go back to Egypt, [Num 14:4]. Moses and Aaron are greatly affected, [Num 14:5]. Joshua and Caleb endeavor to appease and encourage the people, [Num 14:6-9]. The congregation are about to stone them, [Num 14:10]. The glory of the Lord appears, and he is about to smite the rebels with the pestilence, [Num 14:11], [Num 14:12]. Moses makes a long and pathetic intercession in their behalf, [Num 14:13-19]. The Lord hears and forbears to punish, [Num 14:20]; but purposes that not one of that generation shall enter into the promised land save Joshua and Caleb, [Num 14:21-24]. Moses is commanded to turn and get into the wilderness by way of the Red Sea, [Num 14:25]. The Lord repeats his purpose that none of that generation shall enter into the promised land - that their carcasses shall fall in the wilderness, and that their children alone, with Joshua and Caleb, shall possess the land of the Canaanites, etc., [Num 14:26-32]. As many days as they have searched the land shall they wander years in the desert, until they shall be utterly consumed, [Num 14:33-35]. All the spies save Joshua and Caleb die by a plague, [Num 14:36-38]. Moses declares God's purpose to the people, at which they are greatly affected, [Num 14:39]. They acknowledge their sin, and purpose to go up at once and possess the land, [Num 14:40]. Moses cautions them against resisting the purpose of God, [Num 14:41-43]. They, notwithstanding, presume to go, but Moses and the ark abide in the camp, [Num 14:44]. The Amalekites and Canaanites come down from the mountains, and defeat them, [Num 14:45].

### Verse 1

[¶19] Cried; and - wept that night - In almost every case this people gave deplorable evidence of the degraded state of their minds. With scarcely any mental firmness, and with almost no religion, they could bear no reverses, and were ever at their wit's end. They were headstrong, presumptuous, pusillanimous, indecisive, and fickle. And because they were such, therefore the power and wisdom of God appeared the more conspicuously in the whole of their history.

### Verse 4

[¶21] Let us make a captain - Here was a formal renunciation of the authority of Moses, and flat rebellion against God. And it seems from [Neh 9:17] that they had actually appointed another leader, under whose direction they were about to return to Egypt. How astonishing is this! Their lives were made bitter, because of the rigor with which they were made to serve in the land of Egypt; and yet they are willing, yea eager, to get back into the same circumstances again! Great evils, when once some time past, affect the mind less than present ills, though much inferior. They had partly forgot their Egyptian bondage, and now smart under a little discouragement, having totally lost sight of their high calling, and of the power and goodness of God.

### Verse 6

[¶23] And Joshua, etc. - See on [Num 13:33] (note).

### Verse 9

[¶25] Their defense - צלם tsillam, their shadow, a metaphor highly expressive of protection and support in the sultry eastern countries. The protection of God is so called; see [Psa 91:1]; [Psa 121:5]; see also [Isa 51:16]; [Isa 49:2]; [Isa 30:2].

[¶26] The Arabs and Persians have the same word to express the same thing. nemayeed zulli doulet mamdood bad. "May the shadow of thy prosperity be extended!" nemayced zulli doulet ber mufareki khayr khwahen mamdood bad. "May the shadow of thy prosperity be spread over the heads of thy well-wishers!"

[¶27] They have also the following elegant distich: -

[¶28] Sayahat kem mubad az seri ma

[¶29] Bast Allah zullikem abeda. "May thy protection never be removed from my head!

[¶30] May God extend thy shadow eternally!"

[¶31] Here the Arabic zull answers exactly to the Hebrew צל tsel, both signifying that which overspreads or overshadows. See the note on [Num 14:14].

### Verse 10

[¶33] The glory of the Lord appeared - This timely appearance of the Divine glory prevented these faithful servants of God from being stoned to death by this base and treacherous multitude. "Every man is immortal till his work is done," while in simplicity of heart he is following his God.

### Verse 14

[¶35] That thy cloud standeth over them - This cloud, the symbol of the Divine glory, and proof of the Divine presence, appears to have assumed three different forms for three important purposes.

[¶36] 1. It appeared by day in the form of a pillar of a sufficient height to be seen by all the camp, and thus went before them to point out their way in the desert. [Exo 40:38].

[¶37] 2. It appeared by night as a pillar of fire to give them light while travelling by night, which they probably sometimes did; (see [Num 9:21]); or to illuminate their tents in their encampment; [Exo 13:21], [Exo 13:22].

[¶38] 3. It stood at certain times above the whole congregation, overshadowing them from the scorching rays of the sun; and probably at other times condensed the vapours, and precipitated rain or dew for the refreshment of the people. He spread a cloud for their covering; and fire to give light in the night; [Psa 105:39]. It was probably from this circumstance that the shadow of the Lord was used to signify the Divine protection, not only by the Jews, but also by other Asiatic nations. See the note on [Num 14:9], and see particularly the note on [Exo 13:21] (note).

### Verse 18

[¶40] The Lord is longsuffering - See the note on [Exo 34:6].

### Verse 19

[¶42] Pardon, I beseech thee, the iniquity of this people - From [Num 14:13] to [Num 14:19] inclusive we have the words of Moses's intercession; they need no explanation, they are full of simplicity and energy; his arguments with God (for be did reason and argue with his Maker) are pointed, cogent, and respectful; and while they show a heart full of humanity, they evidence the deepest concern for the glory of God. The argumentum ad hominem is here used in the most unexceptionable manner, and with the fullest effect.

### Verse 20

[¶44] I have pardoned - That is, They shall not be cut off as they deserve, because thou hast interceded for their lives.