Exegetical and Hermeneutical Commentary of Numbers 13:30
And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it.
30. we are well able to overcome if ] we shall certainly prevail against it.
Fuente: The Cambridge Bible for Schools and Colleges
Num 13:30
Let us go up at once, and possess it.
The ancient Canaan a type of heaven
I. In what respects the ancient canaan was a type of heaven.
1. It was a promised land, and the right of possession was founded on the promise.
2. It was a land in which God was peculiarly present.
3. It was a land of fruition.
4. It was a free gift.
II. The Israelites had dangers, difficulties, and discouragements in the wilderness, in their way to Canaan; so have Christians in their progress to heaven.
1. There are formidable foes to be encountered. The corrupt heart, the evil world, and that apostate spirit, the devil.
2. There are adversaries in timid and faint-hearted associates.
3. The Israelites in their progress were made dependent on the Lord for all things.
III. The resolution–let us go up at once, and possess it.
1. The title to it is sure. It is pledged in Christ; as heirs of God and joint heirs with Christ. He is our Joshua and is gone to take possession for us.
2. We have means and ordinances by which needed strength is supplied, and we are invited and enjoined to feed in the spiritual manner, and to drink of the spiritual rock.
3. Here we have many foretastes of the good land. (Sketches of Four Hundred Sermons.)
Difficulties in the way
1. The kingdom of heaven challenges the inquiry of all men. It addresses an appeal to human reason, and to human trust. Though itself a revelation, and therefore not to be handled as a common thing, nor to be tested by common instruments, yet Christianity invites the most careful inquest. It does not seek to rest upon the human intellect as a burden, but to shine upon it as a light. ]f Christianity may be represented under the image of a land, such as ancient Canaan, then it is fair to say of it, that it offers right of way over its hills and through its valleys, that its fruits and flowers are placed at the disposal of all travellers, and that he who complains that the land is shut against him speaks not only ungratefully but most falsely.
2. Different reports will, of course, be brought by the inquirers. The result of the survey will be according to the peculiarities of the surveyors. As streams are impregnated by the soils over which they flow, so subjects are affected by the individualism of the minds through which they pass. Thus Christianity may be said to be different things to different minds. To the speculative man it is a great attempt to solve deep problems in theology; to the controversialist it is a challenge to debate profound subjects on new ground; to the poet it is a dream, a wondrous vision many-coloured as the rainbow, a revelation many-voiced as the tunes of the wind or the harmonies of the sea.
(1) Some inquirers will see all the hindrances.
(2) All will confess that there is something good in the laud.
(3) Those who hold back by reason of the difficulties will come to a miserable end.
(a) We dont escape by false reasoning.
(b) We dont escape by fear.
Application:
1. Some have shown the spirit of Caleb–what is voter testimony?
2. Will you resolve, in Divine strength, to follow the Lord fully? (J. Parker, D. D.)
The decision and exertion incumbent upon Christians in all things
I. The passage serves to illustrate the believers duty in general. Go forward. This is the command of God to His people, with reference to every obligation that devolves upon them, and at every critical moment, amidst all our difficulties we encounter from the world. Nothing but this heroism will suit the dignity and the decision of Christian character.
II. The passage serves to illustrate the more special duty of the people of God with reference to missionary exertion. And that I conceive to be one of the pressing duties of the Church of Christ in the present day. (W. H. Cooper.)
The magnanimous character and wisdom of Caleb
1. He stilled the people. Stillness engenders thoughtfulness.
2. He seeks to secure unity of faith. Let us go up.
3. Promptness. At once.
4. He directs their minds to their ability.
Conclusion: The world belongs to Christ by creation and by preservation. In Gods name the Church may claim Christs prerogative for the conquest of the world. (W. Mudge.)
Good witnesses for God
I. God hath ever had some witnesses of his truth Nicodemus. Joseph of Arimathea. And how can it be otherwise, for the truth shall never decay from the earth, but be spread abroad from place to place, and from generation to generation for ever (Psa 119:89). We perish, for all flesh is as grass, and all the glory of man is as the flower of the field, but the word of the Lord abideth for ever (1Pe 1:24). God will have this never to die, never to wither. He hath the hearts of all men in His own hand, to turn them at His pleasure (Act 9:15). So saith Christ, I tell you if these should hold their peace, the stones would cry (Luk 19:40), and therefore He can never be without some witness to maintain His truth.
1. This teacheth us that God is most glorious and powerful, and will be known in the earth (Psa 8:1-2; Mat 21:15; Act 14:17).
2. Great is His truth and prevaileth; He hath always had a Church upon the face of the earth, and He never forsaketh it, though multitudes conspire against it, it shall have the upper hand at last.
3. Be not discouraged when the truth is oppressed, because God is able to maintain it, and raiseth up His enemies oftentimes to defend it.
4. This should persuade every one of us how to carry ourselves, namely, that we should not take any approbation or liking of the evil of other, neither ought we to imitate any in sin, how holy soever they seem to be, neither give consent to them by our practice, forasmuch as Gods hand hath overtaken them at one time or other.
II. The evil of others, yea, although they be many, may not re followed of us. The reasons.
1. Whatsoever is in itself evil cannot be made good and lawful by any example, nor by many examples. It cannot be warranted by the law of man, much less by the pure law of God Himself.
2. No greatness, no multitude can save a man from judgments due to the least sin; for though hand join in hand, the wicked shall not go unpunished (Pro 5:1-23; Pro 11:21). This serveth to reprove many carnal and formal Christians that oftentimes encourage themselves in evil, and strengthen themselves by the example of others.
3. We may gather from hence a reproof of ignorant recusants grounding only upon their forefathers; such as can give no other reason of their religion but that they were born and bred in it (Psa 78:8).
III. It is the duty: of Gods children to exhort and stir up one another to good things. And that for divers reasons.
1. We are quickly hardened in sin. We are quickly dull to all good; exhortation made by others setteth an edge upon us, and putteth life into us (Pro 27:17).
2. Such as continue to the end are made partakers of Christ, and with Him of all other graces; this ought to provoke us to practise this duty, the rather seeing so great fruit cometh by it, the blessing of all blessings, Christ Jesus is made ours (Heb 3:13-14).
3. We have other reasons used by the same apostle (Heb 10:25-26). Fearful judgments remain for all backsliders.
4. The day of the Lord draweth near, and we must take heed that it take us not unprepared; we must therefore stir up ourselves and others to look for it and to long after it. Lastly, we see evil men do it in evil and to evil. They labour by all means to make others as bad as themselves. This also we see in this place, much more therefore ought we to teach and instruct one another, and be helpers to the most holy faith one of another. (W. Attersoll.)
A campaign for God
The Israelites sent twelve spies into Paran and Kadesh to reconnoitre. I suppose they wanted to see if Gods word was true. Thats always the way with unbelievers. God had said to them, Go over. Ill help you. It will be yours. Its a land flowing with milk and honey. All youve got to do is to go and take it. But they thought they would first find out for themselves what it was worth, and whether they would be able to take it. They brought back what we would call in these days a majority and minority report. Ten said that it would be impossible to take the country. All admitted that what God had told them was true about the milk and honey. Only Caleb and Joshua confirmed the Lord in regard to taking the land. All admitted that the land was good, but ten said they saw giants, and walls, and castles, and that the Israelites would not be able to overcome these. I can imagine these fellows in camp, telling their comrades that they had stood alongside these giants, and had been obliged to look up to see their faces, and that they were to them but as grasshoppers. When we believe, we are able to overcome giants, and walls and everything. A lie generally travels faster than the truth. It is an old saying that a lie will go round the world before the truth can get his boots on to follow him. The world always seems to rejoice whenever anything goes wrong with religion. So thus he went round the camp and found favour with the Jews. I would rather go back to Egypt and make bricks without straw again. I would rather hear the crack of the slaveholders whip again, than encounter these terrors. Thats the way the Israelites talked, and that is the talk of the unbeliever. I am one of the spies sent out to look at the promised land. I have found it flowing with milk and honey. Let us say whether we fear anything now. Let us go up at once and take the land. I tell you that it is good. If Calebs voice had prevailed, the Israelites might have saved forty years in the wilderness. To-day I say that four-fifths of the professed children are not able to reach the land, simply on account of their unbelief. Many persons have told me that I mustnt expect so great a success as I had in the old country. If I dont expect it, I wont have it. We must go at once and take the land. We are able to do it. Their defence has gone from them. How easy it is for God to pour out His blessings in such profusion that we will not be able to receive them. That was the difference between Caleb and Joshua and the ten. The ten got their eyes on the walls and the giants, but Caleb and Joshua lifted theirs above and saw Him on His throne. They said that it was easy for God to give them that country as He promised. They remembered how easily He had taken them across the Red Sea; how He had fed them with manna in the wilderness, and how He had made the water gush forth from the barren rock. If God wishes to aid you, then you are well able to go up and take the land. That is the difference between a man who has God with him, and the one who has not. The greatest difficulty we have to encounter is, therefore, the unbelief so current among Christians. Oh, would that God would sweep it away! Our God is able to do it. Let us not limit the power of the Holy One of Israel. Look upward and see Him who sitteth on the right hand of God, and press forward. (D. L. Moody.)
Calebs spirit
Was Caleb, then, a giant–larger than any of the sons of Anak? Was he a Hercules and a Samson in one? Was his arm so terrific that every stroke of it was a conquest? We are not told so; the one thing we are told about Caleb is that he was a man of another spirit. That determines the quality of the man. Character is a question of spirit. It is an affair of inward and spiritual glow. Caleb had been upon the preliminary search; Caleb had seen the walls, and the Anakim, and the fortresses, and he came back saying, We can do this, not because we have so many arms only, or so many resources of a material kind, but because he was a man of another spirit. In the long run, spirit wins; in the outcome of all history, spirit will be uppermost. The great battles of life are not controversies of body against body, but, as far as God is in them, they are a question of spirit against body, thought against iron, prayer against storming and blustering of boastful men. While the cloud hangs over the field, and the dust of the strife is very thick, and the tumult roars until it deafens those who listen, we cannot see the exact proportions, colours, and bearings of things; but if we read history instead of studying the events of the day which have not yet settled themselves into order and final meaning, we shall discover that spirit is mightier than body, that knowledge is power, that righteousness exalteth a nation, and that they who bear the white banner of a pure cause ultimately triumph because God is with them. (J. Parker, D. D.)
Difficulties may be overcome
It is impossible! said some, when Peter the Great determined on a voyage of discovery; and the cold and uninhabited region over which he reigned furnished nothing but some larch-trees to construct his vessels. But, though the iron, the cordage, the sails, and all that was necessary, except the provisions for victualling them, were to be carried through the immense deserts of Siberia, down rivers of difficult navigation, and along roads almost impassable, the thing was done; for the command of the sovereign and the perseverance of the people surmounted every obstacle.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Caleb, together with Joshua, as is manifest from Num 14:6,7,30; but Caleb alone is here mentioned, possibly because he spake first and most, which he might better do, because he might be presumed to be more impartial than Joshua, who being Mosess minister might be thought to speak only what he knew his master would like.
Stilled the people; which implies either that they had began to murmur, or that by their looks and carriages they discovered that grief and anger which boiled in their breasts.
Before Moses, or toward Moses, against whom they were incensed, as the man who had brought them into such sad circumstances.
We are well able; partly in moral probability, because we are one people united under one head, whereas they are divided into several nations, and governments of differing counsels, and interests, and inclinations; and principally because of the assistance of the Almighty God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Caleb stilled the people before Moses,…. In his presence, they standing before him; or “unto Moses” n, as they were coming to him with open mouth against him; for upon the above report of the spies they began to murmur and mutiny, and to speak against Moses for bringing them out of Egypt into a wilderness, feeding them with vain hopes of a country which they were never likely to enjoy; and in their wrath they might be making up to him, threatening to pull him to pieces, but were restrained by Caleb, who signified he had something to say to them, to which they attended, he being one of the spies, and for their principal tribe, the tribe of Judah, that went foremost; the Targum of Jonathan is,
“Caleb silenced the people, and they attended to Moses;”
or hearkened to him, to what he said, which though not here related, is in De 1:29; which yet they did not give credit to, though they heard what he had to say:
and said, let us go up at once and possess it; without any delay, there is nothing more to be done than to enter and take possession; this he said, trusting to the promise of God, who is faithful, and to his power who is able to perform:
for we are well able to overcome it; especially having God on their side, who had promised to bring them into it, and put them in the possession of it; and indeed, humanly speaking, they seemed quite sufficient for such an undertaking, being upwards of six hundred thousand men fit for war, Nu 1:46, marshalled under their proper standards, with captains over each tribe, and having such brave, wise, and courageous commanders and generals, Moses and Joshua, who had given signal instances of their prudence and bravery already. What is it such an army, under proper directions, might not undertake? One would think, in all human probability, they were able to conquer a much greater country than the land of Canaan.
n “ad Moseh”, Montanus; “venientem ad Mosem”, Junius & Tremellius, Drusius.
Fuente: John Gill’s Exposition of the Entire Bible
As these tidings respecting the towns and inhabitants of Canaan were of a character to excite the people, Caleb calmed them before Moses by saying, “ We will go up and take it; for we shall overcome it.” The fact that Caleb only is mentioned, though, according to Num 14:6, Joshua also stood by his side, may be explained on the simple ground, that at first Caleb was the only one to speak and maintain the possibility of conquering Canaan.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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 Deu 1:0, 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.
Fuente: Calvin’s Complete Commentary
COURAGE VERSUS COWARDICE
Num 13:30.
A PRESUMPTION is commonly against the minority report. It is both natural and right that it should be so, and yet every question ought to be settled upon its merits, and the recommendations of a faithful, fearless minority might be more worthy of adoption than those of a majority, if that majority were characterized by faithlessness and fright, as in the instance of our text.
The circumstances of this report you will never forget so long as your Old Testament studies remain in memory, because few facts of their history impress the mind more forcibly than the visit to Canaan of the twelve Israelitish spies, and the conflicting reports rendered upon their return. Ten of them said,
We came unto the land whither thou sentest us, and surely it floweth with milk and honey * * nevertheless the people be strong that dwell in the land, and the cities are walled, and very great, and moreover we saw the children of Anak there (Num 13:27-28).
Confusion followed. Their very tones were tremulous and fear-producing. They had no need to recommend a retreat, for Israels camps were breaking by the time they had finished their cowardly speech.
It was at that juncture of excitement and scurrying that Caleb rose and, commanding silence, expressed the faith that was in himself and Joshua in the form of a minority report, Let us go up at once and possess it, for we are well able to overcome it. The report was brief, pointed and courageously practical. Like a good many other minority reports, it was not adopted; but unlike most of them, it was worthy of better treatment. As related to the speech of the ten, it stood for religious heroism versus cowardice; and in consequence it has been adopted by the true Israel of God as the marching order of His Church. But, to rightly interpret this speech is to properly understand its author. The lessons suggested by the language are largely what would be learned from a true understanding of Calebs life in its larger latitude. To two or three of these lessons, I invite your attention:
SELF CONTROL MEANS COMMAND OF OTHERS.
And Caleb stilled the people before Moses (Num 13:30).
Any crank of an anarchist can excite a crowd into a howling mob, but it requires a man who commands himself to quiet them for a conference of reason.
Calmness must be one characteristic of such a man. Caleb and Joshua were the calmest men in this camp. The reason was not far to seek. They had not joined the fickle multitudethe ten spies includedin forgetting that God lived, and was guiding Israel. The man who forgets that fact when confronted by danger makes a contribution to cowardly retreat. There are people who can never be appointed to any office of responsibility in religious work on this very account. At the sight of opponent, or the sound of critic, they begin to shake and become not only useless themselves, but communicate their fear to their fellows and cause stampede. God and His guidance and power seem to pass instantly from the mind, and the quaking heart fails by its own faithlessness.
There is a story told of a rough passage which a certain vessel had in coming from England. When the tempest had risen to fury, the passengers were overcome with fear. Some cried, some prayed, some grew livid and speechless. But one, and he a lad, went about the cabin as fast as he could, speaking encouragingly to every despairing soul. At last some one inquired, Why do you feel no fear? Because, replied the youth, my father is the pilot on this ship. That is why Jochebed was calm when she set Moses afloat in the ark of bulrushes. That is why Paul was calm in the storm off Malta. I know of no such striking illustration of the fear of faithlessness as Jesus disciples displayed when, on the sea of Galilee, caught in a storm, they wakened Christ, saying, Master, carest Thou not that we perish? as if a craft could sink that had Him on board; as if the waves could beat down a vessel that carried the very God.
And I know of no more beautiful illustration of the thought that calmness results in the power of command than Jesus gave to those same disciples, when rising up to face that furious storm, He fearlessly said, Peace be still, and even the winds and the sea obeyed Him. If you would command aught, command yourself. One secret of Von Moltkes power was at this point. Of him it was said that he could hold his tongue in six languages. No wonder he was a general of others. The man who would rule without must rule within.
To this work of command he must bring moral excellence. No reprobate Israelite could secure a respectful hearing in Israel that day. No man of mediocre morals and indifferent religion could have commanded attention for a minute. Even the ten spies listened to Caleb because his conduct in camp, all along the march, had been exemplary and his life above reproach.
It is a matter of history that Napoleon became commander-in-chief of the armies of Italy when he was but twenty-six. The veteran officers wrought under him,, taking their commands as implicitly as though he had been their senior. In speaking of the matter, Napoleon himself said, It was only because I pursued the line of conduct in the highest degree irreproachable and exemplary. My supremacy could be retained only by my proving myself a better man than any other man in the army. Had I yielded to human weaknesses, I should have lost my power. It is always so, and men who command most widely are those of the largest moral excellence. In the realm of ethics and morals at least, a mans power over his fellows is measured by what he is before God.
In his chapter on The Sovereignty of Character, John Watson says, When the individual has to form an estimate of his neighbor, in critical circumstances, he ignores his opinions and weighs his virtues. No one, for instance, would leave his wife and children to the care of a trustee, because he happened to be a Trinitarian, but only because his friend was a true man before God. Benjamin Franklin said, I was but a bad speaker, never eloquent, subject to much hesitation in my choice of words, hardly correct in language, and yet I generally carried my point, and Smiles declares that the explanation of that fact was found in the weight of Franklins moral character. That was the secret of Calebs power to command a mob, and he who would command his fellows for the right and be able to speak courage into frightened hearts, and call to battle those already beating retreat, can only do so if he live Godly in Christ Jesus.
CONFIDENCE CONTRIBUTES TO EMINENT SUCCESS.
Here again Caleb is an excellent illustration of our claim.
He believed in himself. As he sounded the recesses of his own heart, he found no cowardices there. As he looked at his own right arm, he saw no reason why it should not strike mightily for God. The man who has no confidence in himself is half defeated by that fact. There isnt a soldier anywhere, with limited or extended experience at war, but would prefer to follow a single Caleb to battle than go with the ten cowards that opposed him. One of the things that made General Grant great was his faith in his own projects and powers. You remember how the fall of Vicksburg came about. He dared to move his army below the city, and although he had to hazard much in passing his gunboats by the formidable batteries, he undertook it. Sherman, McPherson, Logan and Wilson all opposed him. They said of the plan as the ten spies had of entering Canaan, such an effort meant danger, and if it should happen that the city held out, the supplies of the army be cut off from the North, the Federal force would certainly fall a prey to the rebel guns. But, when he had heard their last argument, Grant only replied by expressing his conviction that he could carry the armies below and compel Vicksburg to capitulate. The trial was made and history records the success of it. If you are in business and have no confidence in yourself, there is little hope that you will succeed. If you are in a profession, the same principle holds. It is also a fact in spiritual experience, that we seldom accomplish more than we believe we can.
Mr. Spurgeon tells of a certain student of his college who complained to him because so few people were saved in response to his preaching. Mr. Spurgeon, purposing to sound the young mans faith, said, You dont expect to see souls saved every time you preach, do you? Oh, no, of course not, the young man answered. Then you wont, said Spurgeon, according to your faith be it unto you.
Caleb also believed in his fellows. When he said, Let us go up at once and possess it, the plural expressed his appreciation of Israels strength. He was not calculating to go forth as David did, single handed, to strike down Saul and set an army to flight; nor yet as Jonathan did, taking with him only another, Joshua as armour-bearer! But he was reckoning on the power of an army in which every man should play his part, and before the combined forces of which Goliaths might fall, city-walls tumble, as they did at Jericho when this same army set up a shout. He is a wise man who realizes that in the work of God he has a host to help him, and in battling for the right, he has an army of the saved to stand with him. I often look upon my church and think, what could we not do if Calebs plural applied to us, and every member from the oldest to the youngest stood ready to make his contribution to every cause of the Christ? The power of co-operation is fast being learned by the business world. Corporations on the one side and labor unions on the other, ought to teach the Church of God how to effect power and wield the same in the saving of a ruined world. There are few things that one man can do alone. But they are fewer still that cooperation cannot accomplish.
One time Mr. William Steinway contributed an article to Music in which he told of his visit with Rubenstein one evening in 1872. He said, Before Rubenstein left New York for his trip through the country, he called at Steinway Hall one afternoon for his mail. A bulky registered letter had come for him, and it contained letters from his children, a long letter from his wife, and newly-taken photographs of his family. The tears came to his eyes as he said to me, Friend Steinway, I feel so happy that I must play for you. Meantime it had grown late, and everything was closed for the day. Four other musical gentlemen whom he knew personally had come in, and the doors were closed when he sat down to play for us. Twelve oclock at night still found us there, spellbound, for such heavenly music we had never heard before. Then, and only then, I realized what four celebrated men could doGoethe, who wrote the poem of the Erl King; Franz Liszt, who had transcribed it for pianoforte, and Anton Rubenstein, who could play it. Goethe, Schubert, Liszt, and Rubenstein, each at work in his own way, in his own sphere, but in this instance of matchless musical effort, all working together. So nicely had each done his own particular work that the result was all that could be desired. It is the lesson that Paul attempted to teach the Corinthian Christians who were saying, I am of Paul, I am of Apollus, and I am of Cephas. He wanted them everyone to be of Christ and their labors combined to the advancing of His cause, for Paul knew that when the whole army of God should be in line, each keeping step with the other, that conquest was sure, and no giant or wall or mountain would keep her from accomplishing the Divine commands.
But above all, Caleb believed in God. While he saw no reason for questioning the integrity of his own heart, or the strength of his own arm; while he took account of all Israel, when he said, Let us go up at once and possess it, he looked for victory through his right arm, and for conquest by these Israelitish companies and battalions, only because he believed God was with them; only because by faith he had taken the measure of the Omnipotent arm and realized that all power was with Him. If Caleb had been familiar with Tennysons lines:
I hold it truth with him who sings
To one clear harp in divers tones
That men may rise on stepping-stones
Of their dead selves to higher things,
he would have reckoned it the rankest heresy. He did not believe that of their dead selves men could do anything; but he did believe that by Divine assistance men could do everything. The modern adage, One with God is a majority, met his mind.
His friend and associate in this report, Joshua, expressed at a later time what Caleb was already feeling when he said to Israel, As for you, no man has been able to stand before you until this day. One man of you shall chase a thousand, and he added another sentence, which forever stands as a sufficient defence of this apparent boast, For the Lord your God, He it is that fighteth for you, as He hath promised you. When we learn to reckon on our God, cowardice will be at an end, and conquest will be at hand.
GODS MAN IS AIDED BY AN INSPIRED IMAGINATION.
What seems impossible to others does not so appear to him. The ten spies may have been honest men. I do not doubt they were. When they said the thing could not be done, it is likely they really thought so. Some men are so constituted that they can take accurate account of all the difficulties in the way of an enterprise, and can argue eloquently against it without being able to see the possibilities of a noble endeavor, or utter one word in its favor. We sometimes say that the great difference between men depends upon the difference in their natural endowment. We sometimes say that the great difference between men is determined by the difference in their honest endeavor, and we are right, to a certain extent, in each of these speeches.
But, more and more, I am persuaded that the secret of failure in many men is the fact that they are not seers. They have no night visions of great things undertaken, and no day dreams of great things accomplished. It is claimed for Napoleon that while his soldiers slept, the great Corsican was planning for the battle. In his minds eye he was marshalling his troops. To his minds active fancy, the enemy was in array and he was hurling his forces upon them, and so in his own vivid imagination, he had passed through every battle and won the victory before the fighting ever began. A man who can do that is unspeakably blessed, and in his presence every foe has occasion of trembling. When once Napoleon had explained a novel and daring plan to an officer, he was met with the speech, It is impossible. Impossible? said Napoleon. Impossible is the adjective of fools. When the engineers whom he had sent to explore the dreaded pass of St. Bernard had returned, Napoleon said, Is it possible to cross the pass? Perhaps, was the hesitating reply, it is within the limits of possibility! Forward then, said the Little Corporal. Old soldiers laughed at the idea of taking his great army across the Alps, those 60,000 men with ponderous artillery, and tons of cannon ball and baggage and all the bulky munitions of war. But Napoleon believed it could be done, and shortly had illustrated his famous speech, There shall be no Alps, for in four days the army was marching on the plains of Italy.
In the work of the Church of God, give me a man whose stretch of imagination makes a mental canvas on which God can portray His plans; a man whose faith in God makes all things to appear possible; a Dr. Clough who sees 10,000 converts turn from heathenism to the Christ before he received his appointment from the committee of our Missionary Union; a man who, like Russel Conwell, can look beyond the old mortgaged building of Philadelphia and behold the Grace Temple standing in its stead long before the architect has drawn the plans, beyond the little company that came at first to hear him and see the crowds that were to assemble in that sanctuary on every Sabbath. The committee thought Dr. Clough was visionary and came very near not appointing him to India, and there were Philadelphians who said the same of Russell Conwell, but they were men of visions rather. They were the Calebs answering the cry of cowards, We cant! we cant! with the assertions of Christians, God can! God can! The longer I live the more am I impressed that all Divine appointments are within the reach of human possibilities, and that we need to pray not so much for strength as for sight; not so much for victory as for vision. For all things are possible to them that believe.
But Caleb did not expect to attain success without sacrifice. He was ready to pay the price of victory by putting himself at the forefront of the battle* He was ready to contribute his best service that conquest of Canaan might come. He was ready, if needful, to lay down his very life that the Lord might be honored and His Name made known. There is no success without sacrifice. Every now and then, when some candidates are before our deacons, desiring church-membership, one asks them why they want it. Some answer, Because we think it will help us, and others with a better understanding of Christianity reply, Because we want to serve God and contribute what we can to His cause. These latter, I believe have come into a true knowledge of the Divine plan and may safely anticipate the Divine approval.
Years since, a servant girl in the city of Boston went to the office opened in behalf of Indias famine sufferers and counted out to the agent there $60.00. As she turned to leave, he said, My young sister, can you afford to spare so much? It is all I have, she answered, but I cannot afford to keep it, knowing as I do now that women and children in India are dying in need of it. No $60.00 she ever owned could come back to her bringing so large a return. God sees to it that success attends such sacrifice.
Do you remember the old legend of Tritemious, the pious abbot of Herbipolis. One night, when kneeling at his altar wrapped in the ecstasy of prayer, he heard at the gate of the abbey a womans cry. Her son had been seized as a captive and must be ransomed with money or suffer death. He offered his prayers, since their store was drained to its last coin. Not prayers, she cried, money alone can save my boy. Seeing the holy emblems by the altar,
Give me, she said, the silver candlesticks
On either side of the great crucifix.
God well may spare them on His errand sped,
Or He can give you golden ones instead !
Then spake Tritemius: Even as thy word,
Woman, so be it! (Our most gracious Lord,
Who loveth mercy more than sacrifice,
Pardon me if a human soul I prize
Above the gifts upon His altar piled!)
Take what thou askest, and redeem thy child!
But his hand trembled as the holy alms
He placed within the womans eager palms,
And as she vanished down the linden shade,
He bowed his head and for forgiveness prayed.
So the day passed; and when the twilight came,
He woke to find the chapel all aflame,
And, dumb with grateful wonder, to behold
Upon the altar candlesticks of gold!
Fuente: The Bible of the Expositor and the Evangelist by Riley
(30) And Caleb stilled the people.The fact that Caleb alone is mentioned in this place is by no means inconsistent with the statement which is contained in Num. 14:6-9, from which it appears that Joshua and Caleb concurred in exhorting the people to go up and take possession of the land of promise. It appears, moreover, from Deu. 1:29, &c., that Moses also remonstrated earnestly with the people, and yet neither here nor in the following chapter is mention made of that remonstrance.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. Caleb The spy from the tribe of Judah here begins the minority report, which is characterized by an unwavering trust in Jehovah. “A discrepancy indicating diversity of author-ship is here again alleged, in that here and in Num 14:24, as well as in Deu 1:36, Caleb is spoken of alone; whereas in Num 14:30; Num 26:65; Num 32:12, Caleb and Joshua are spoken of as having acted together on this occasion, Caleb being first named, and in Num 14:6, it is Joshua and Caleb. The simple explanation of which is, that in the first instance, when the spies were making their report to Moses, Caleb was outspoken in his declaration that the people had no real cause for fear; and subsequently, when the murmurs of the people were louder and more pronounced, and took the form of open rebellion against Moses and Aaron, (Num 14:2-4,) Joshua and Caleb were both active in endeavouring to suppress the disturbance by encouraging the people and bringing them to a sense of their duty. Num 13:6, etc. Comp. Jos 14:6, where Caleb, in referring to this event, in speaking to Joshua first joins both together, ‘me and thee,’ and then proceeds to describe his own share in the transaction without any allusion to Joshua.” Dr. Edersheim.
Stilled the people The bitter wail of despair was resounding through the vast throng.
Let us go up at once Genuine faith grasps a present God and an instantaneous salvation. Caleb was wise to counsel going up to the assault at once, for there is no better cure for fear than action. Old soldiers say that the trying time is when waiting to begin the battle. Hesitation weakens resolution. When we are sure that any thing is God’s will the sooner we are at work doing it the better for ourselves and for the vigour of our efforts.
For we are well able The ground of Caleb’s confidence is stated in Num 14:8-9. This report is a marvel of condensation, terseness, and vigour just what we should expect from a speaker who is permitted to utter but one sentence amid the uproar of a mob.
Fuente: Whedon’s Commentary on the Old and New Testaments
Num 13:30. And Caleb stilled the people, &c. In the next chapter we have a more full account of the consequences of the report made by the spies, and of Caleb’s and Joshua’s behaviour.
Fuente: Commentary on the Holy Bible by Thomas Coke
Reader! do not fail, in this view of Caleb’s zeal, to remark the blessed properties of distinguishing grace! And is not Caleb, in this instance, a type of all the true solders of the LORD JESUS, who in spite of the evil report of the ungodly, encourage the hearts of the LORD’S heritage to hold on, and hold out, assured of victory through the blood of the LAMB. See in the following chapter the LORD’S gracious approbation of this, Num 14:22-24 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
“Handfuls of Purpose”
For All Gleaners
“And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it.” Num 13:30
“The Lord said to Moses, Send thou men that they may search the land of Canaan which I give unto the children of Israel.” Men were accordingly sent, being told to “see the land, what it is; and the people that dwell therein, whether they be strong or weak, few or many; and what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents or in strongholds.” In a word, they were to make a full survey of the land and its inhabitants, and to report to Moses. “So they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath.” After forty days’ search they returned, bringing with them a branch with one cluster of grapes, and also a specimen of the pomegranates and the figs. On the whole, their report was very gloomy. They had, of course, some good things to say about the productiveness of the land, but they gave a very alarming account of the people: “All the people that we saw in it are men of great stature we were in our own sight as grasshoppers, and so we were in their sight.” Caleb was a man of another spirit: he stilled the people before Moses, and said, “Let us go up at once, and possess it; for we are well able to overcome it.”
This incident sets forth vividly some of the difficulties which lie in the way of the higher kingdom, the kingdom of our Lord Jesus Christ; and it is in this view that we shall regard the graphic narrative.
I. The kingdom of heaven challenges the inquiry of all men. It addresses an appeal to human reason, and to human trust. Though itself a revelation, and therefore not to be handled as a common thing, nor to be tested by common instruments, yet Christianity invites the most careful inquest. It does not seek to rest upon the human intellect as a burden, but to shine upon it as a light; it does not fasten itself upon the human heart as an excrescence, but blesses and enriches it with a new and mightier life. If Christianity may be represented under the image of a land, such as ancient Canaan, then it is fair to say of it, that it offers right of way over its hills and through its valleys, that its fruits and flowers are placed at the disposal of all travellers, and that he who complains that the land is shut against him speaks not only ungratefully but most falsely.
There are not wanting men who say that Christianity forbids inquiry.
The kingdom of heaven is the highest revelation of the mind of God to the mind of man. The mind must be at its highest possible point of energy in order to lay hold of the doctrines which constitute that revelation. To get the mind to this point requires the excitement of the heart; for mind is never fully alive whilst the moral powers are dormant. When the heart is moved in its deepest passions, and the mind is set in its highest key, the man is prepared to enter upon the great studies to which he is invited by the Gospel.
It is certainly true, and ought to be taken account of in this connection, that some people have peculiar notions of what is meant by inquiry. In the first instance, they dismiss everything like reverence; in the next place, they make themselves the standard and measure of all truth; and in the third place, they seek to materialise and debase everything that is spiritual and heavenly. This is not inquiry, it is insolent self-sufficiency; it is not the spirit of a student seeking light; it is the spirit of a braggart who thinks the sun inferior to his spark. The tone of mind must be in harmony with the subject considered; in every department of intellectual life it is required that a student be self-controlled, patient, docile; that his temper be subdued, and that his conclusions be reached through long and earnest watching of processes. This is required in all sciences, why not in the science of sciences the knowledge and worship of the true God?
2. Different reports will, of course, be brought by the inquirers. It was so in the case of the spies: it will be so in all inquiry. The result of the survey will be according to the peculiarities of the surveyors. As streams are impregnated by the soils over which they flow, so subjects are affected by the individualism of the minds through which they pass. Thus Christianity may be said to be different things to different minds. To the speculative man it is a great attempt to solve deep problems in theology; to the controversialist it is a challenge to debate profound subjects on new ground; to the poet it is a dream, a wondrous vision many-coloured as the rainbow, a revelation many-voiced as the tunes of the wind or the harmonies of the sea. Each inquirer will have his own way of reporting the result of his inquiry. Christian testimony is not of one unchanging sort. One Christian will report his experiences in highly intellectual phraseology, as if God had entered his heart through the shining chambers of his mind; another will show that he has reached peace through many a stormy conflict with doubt; another will speak the language of music as though he had been taught it in intercourse with the angels; another will stammer by reason of sobs and tears. Yet the subject is the same, the result is the same this is the diversity that is unity
Fuente: The People’s Bible by Joseph Parker
Caleb = whole-hearted.
stilled = silenced.
well able = the conclusion of faith.
Fuente: Companion Bible Notes, Appendices and Graphics
Num 14:6-9, Num 14:24, Jos 14:6-8, Psa 27:1, Psa 27:2, Psa 60:12, Psa 118:10, Psa 118:11, Isa 41:10-16, Rom 8:31, Rom 8:37, Phi 4:13, Heb 11:33
Reciprocal: Num 13:6 – Caleb Num 13:20 – good courage Num 34:19 – Caleb Deu 1:21 – fear not Deu 1:36 – Caleb Jos 15:13 – Caleb Jdg 18:9 – Arise 1Sa 17:32 – Let 1Ch 4:15 – Caleb Neh 8:11 – stilled Ecc 9:10 – thy hand
Fuente: The Treasury of Scripture Knowledge
Num 13:30. Caleb Together with Joshua, as is manifest from chap. Num 14:6-7; Num 14:30; but Caleb alone is here mentioned, possibly because he spake first and most, which he might better do, because he might be presumed to be more impartial than Joshua, who, being Mosess minister, might be thought to speak only what he knew his master would like. Stilled the people Which implies either that they had begun to murmur, or that by their looks and carriage, they discovered the anger which boiled in their breasts.
Before Moses Or, toward Moses, against whom they were incensed, as the man who had brought them into such sad circumstances. Let us go up and possess it. He does not say, Let us go up and conquer it. He looks on that to be as good as done already: but, Let us go up and possess it! There is nothing to be done but to enter without delay, and take the possession which our great Lord is now ready to give us! Thus difficulties that lie in the way of salvation, vanish away before a lively faith.