Exegetical and Hermeneutical Commentary of Numbers 14:6
And Joshua the son of Nun, and Caleb the son of Jephunneh, [which were] of them that searched the land, rent their clothes:
Num 14:6-9
The Lord is with us: fear them not.
A noble effort to arrest a nations rebellion
I. Joshua and Caleb were deeply grieved by reason of the rebellion of the nation.
II. Joshua and Caleb nobly endeavoured to arrest the rebellion of the nation.
1. They reassert the excellence of the land.
2. They declare the attainableness of the land.
3. They exhort the people not to violate the conditions of its attainment.
(1) By rebelling against the Lord.
(2) By dreading the people of the land.
III. Joshua and Caleb were in danger by reason of their effort to arrest the rebellion of the nation. All the congregation bade stone them with stones. See here–
1. The tactics of an excited mob when defeated in argument.
2. The folly of an excited mob. This proposal to stone Joshua and Caleb was insane.
(1) Stoning would not disprove the testimony, or take away the wisdom from the counsel of the two brave explorers.
(2) Stoning would involve the nation in deeper guilt and disgrace.
3. The perils of faithfulness.
IV. Joshua and Caleb rescued from danger by the interposition of God. (W. Jones.)
An encouraging declaration
I. A supposition. If the Lord delight in us (Pro 8:30). God delights in His Son, &c. He delights in His holy angels, &c. But have we reason to suppose that He delights in His saints?
1. We might conclude, indeed, that He could not delight in them, when we reflect–
(1) On their nothingness and vanity. Man at His best estate, &c.
(2) On their guilt and rebellion. Not one but is a sinner.
(3) On their pollution and want of conformity to His likeness.
(4) And more especially when we reflect on His greatness, independence and purity.
2. But there are the most satisfactory evidences that He does delight in His people.
(1) Observe the names by which He distinguishes them. His jewels–inheritance–treasure–diadem–crown and portion. See the very term in the text. And Pro 11:20.
(2) Observe the declarations He has made respecting them. He that toucheth you, toucheth the apple of Mine eye.
(3) Observe what He has done for them. Favoured–sustained–redeemed them–given His Son–Spirit–promises.
(4) What He has provided for them. The Lord God is a sun, &c. My God shall supply, &c. Eye hath not seen, &c.
(5) Eternal life and unceasing glory.
II. An inference. Then He will bring us into this land, &c. Observe here–
1. The land specified. It is the land afar off. The good land. The heavenly Canaan. Tile region of immortality.
2. This land is Gods gift. Not the result of merit. It is given in promise–given in Christ.
3. To this land God must bring His saints. Difficulties, enemies, and dangers intervene. He will guide to it. Keep–safely conduct, and at length put people into it, as He did Israel. Fear not, little flock, &c. Let not your hearts be troubled, &c. (Rev 2:10; Rev 2:26; Rev 3:5; Rev 3:12). (J. Burns, D. D.)
The boldness and fidelity of Joshua and Caleb
I. How sound was their reasoning!
1. They drew a strong argument from the assurance that the Lord was with them, bat that the defence of the Canaanites had departed from them. They spoke of the country itself as worthy of the contest.
2. They reminded the people of the danger of disobedience, as appeared from their past history; and from the character of God. Sin was the only giant that they had reason to fear. Happy would it have been for the people, had they listened to these arguments.
II. How resolute was their spirit! Personally, no doubt, it would have been much more pleasant to remain in the tent; but viewing this as an opportunity of doing good, and glorifying God, they encountered the shame of uttering sentiments which were reprobated; and the danger of advising measures which were disliked. Thus numbers in the present day say, Religion is all very well in its place; but they have no idea of glorifying God, and endeavouring to save souls, by acting with the decision that Caleb and Joshua did. We, too, may mourn over sin, but we must do something more; we must use all our influence to put it down, and to lead forward the Israel of God.
III. How undivided was their aim! Their one desire was to get the land; and therefore if popular opinion coincided with them, well; but if not, they would not be guided by it. They could do without riches, or honour, or life itself; but they could not do without Canaan. (George Breay, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. And Joshua, &c.] See on the preceding chapter, See Clarke on Nu 13:33.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To testify their hearty grief for the peoples blasphemy against God and sedition against Moses, and that dreadful judgment which they easily foresaw this must bring upon the congregation and people of God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Joshua . . . and Caleb, whichwere of them that searched the land, rent their clothesThe twohonest spies testified their grief and horror, in the strongestmanner, at the mutiny against Moses and the blasphemy against God;while at the same time they endeavored, by a truthful statement, topersuade the people of the ease with which they might obtainpossession of so desirable a country, provided they did not, by theirrebellion and ingratitude, provoke God to abandon them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Joshua the son of Nun, and Caleb the son of Jephunneh,…. Rose up and interposed in this affair, looking upon themselves under a special obligation so to do, as they were capable of confronting the other spies, and contradicting what they had said:
[which were] of them that searched the land; they were two of that number, and were the more concerned to hear such a false account given, and distressed to observe the mutiny of the people, and therefore judged themselves in duty bound to do all they could to stop it:
rent their clothes; in token of sorrow for the sins of the people; and at their blasphemy and ingratitude against God, and in dread of his wrath and fury breaking forth upon them.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 6-10:
Joshua and Caleb joined Moses and Aaron in a vain attempt to convince the people to change their minds, and to invade the Land.
They “rent their clothes,” a token of grief and horror dating back to patriarchal times, Ge 37:29, 34.
“If” (verse 8) implies that the only reason they could fail to conquer the inhabitants of the Land and possess it would be that Jehovah would not “delight,” chaphets, in them. The cloud which overshadowed the Tabernacle was a constant reminder that Jehovah was indeed with Israel, that He did indeed delight in them. This was His guarantee of success in their conquest of the Land.
The ten fearful spies warned that the Land would “eat up” those who would attempt to take it. Joshua and Caleb assured Israel that instead of this, the people of Palestine would become Israel’s “bread” (food). They would supply the necessities of life for Israel, although unwillingly, through the spoils of conquest.
Fearful unbelief is unreasoning. It blinds its victims to spiritual realities. The people were unwilling to listen to the counsel of Joshua and Caleb. They began to speak of stoning them, and were arrested in their purpose by the sudden manifestation of the glory of Jehovah emanating from the Tabernacle.
It is true today that people often vent their unreasoning anger upon those who attempt to lead them in the right way.
Fuente: Garner-Howes Baptist Commentary
6. And Joshua, the son of Nun, and Caleb. The magnanimity of Joshua is here specified, whereas, before, only Caleb had been praised. But Moses says that they both rent their clothes in token of their excessive sorrow, and even of their abhorrence. For, as is well known, this, amongst the Orientals, was a solemn ceremony in extreme grief, or when they would express their abomination of some crime. Hypocrites have improperly imitated this custom, either when they made a pretence of sorrow, or desired to deceive the simple. But it is plain that Caleb and Joshua were moved to rend their garments by solemn feelings, nay, by the fervor of their indignation; whilst, at the same time, they seek to reclaim the people from their madness. And, first, they commend the fertility of the land; and then base their hope of obtaining it on the favor or good pleasure of God. Some take the conditional particle אם, im, for the causal particle, and translate it, “For because God loves us, therefore He will bring us in;” but this I do not approve of, and it is manifestly foreign to the true meaning; for, since the Israelites had in a manner rejected so great a benefit, they were surely unworthy through unbelief of being still pursued by His favor. The condition is, therefore, introduced as if doubtingly, not in order to diminish their hopes, as though it were a mark of uncertainty, but simply that the people should be convinced of their impiety, and repent; as if they had said, If only we afford room for the continuance of God’s favor towards us, be ye of good courage. And this they state more clearly soon afterwards, in reproving the stubbornness of the people, where they say, “Only (or but) rebel not ye;” in which words they admonish them that they shut up all the ways whereby God might still pursue the course of His work; (55) and that there is no other obstacle to these wretched people except their own unbelief, which does not permit them to obey God. In this way, then, they assert that God’s power is sufficient to perform what He had promised; and then exhort the people to conciliate His favor, from whence they had fallen through their own fault. The particle אך, ac, is used emphatically, as though Joshua and Caleb had said that there was no fear of danger, except because the people’s minds were set on bringing evil upon themselves. Finally, in their reliance upon God’s aid, they exult like conquerors; “They will be bread for us,” they say, i.e., we shall devour them without any trouble. And the reason is subjoined, because, if God stands by the Israelites, their enemies will be destitute of all defense. Justly, then, and for the best of reasons they conclude, that although our enemies would otherwise be formidable, they are not to be feared, if only God, apart from whom there is no strength, be favorable unto us.
(55) Addition in Fr., “Quand on ne se soumet point a luy;” when they do not submit themselves to Him.
Fuente: Calvin’s Complete Commentary
(6) Rent their clothes.Comp. Lev. 10:6 and Note.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
JOSHUA AND CALEB’S MINORITY REPORT, Num 14:6-10.
The two believing spies, having been rudely interrupted in their report by the cowardly ten, (Num 13:30-31,) now come forward, evincing the deepest emotion, and attempt to continue their narration of their view of the situation. They succeed in uttering a few cheering words, when their voices are drowned in the hoarse clamour of the mob, now excited to a frenzy which imperils the lives of the speakers, “faithful among the faithless found.”
Fuente: Whedon’s Commentary on the Old and New Testaments
6. Rent their clothes The flowing robes of the Orientals admit of various symbolical actions. Rending expresses grief, indignation, despair, or fear. The outer garment only was torn. See Gen 39:12, (Hebrew.)
Fuente: Whedon’s Commentary on the Old and New Testaments
Joshua and Caleb Plead With Israel ( Num 14:6-9 ).
Num 14:6
‘And Joshua, the son of Nun, and Caleb, the son of Jephunneh, who were of those who spied out the land, tore their clothes.’
Joshua and Caleb, the only two scouts who had not spoken against going forward, now tore their clothes in order to demonstrate their anguish, before they pleaded with the people. The tearing of the clothes was a deliberate expression of deep emotion intended to gain the greatest effect (see Gen 37:29; Gen 37:34; Lev 13:45; 2Sa 13:31; Jer 36:24).
The time for diplomacy was past and Joshua now took his stand with Caleb, and is named first as being of senior position. It was no longer a matter of prudence in allowing parties seen as unbiased to speak up, but a matter of desperation where every effort had to be used. He hoped that his added authority might carry some weight. They had after all become used to receiving Moses’ orders from him.
Num 14:7-8
‘And they spoke to all the congregation of the children of Israel, saying, “The land, which we passed through to spy it out, is an exceedingly good land. If Yahweh delight in us, then he will bring us into this land, and give it to us, a land which flows with milk and honey.” ’
They assured the people that the land that they had passed through was an exceedingly good land. And that Yahweh, if He delighted in them because they trusted Him, was well able to bring them in to it, and give it to them. They assured them that it really was a land flowing with milk and honey, the land that Yahweh had promised to give them.
Num 14:9
“ Only do not rebel against Yahweh, nor fear you the people of the land, for they are bread for us. Their defence is removed from over them, and Yahweh is with us, fear them not.”
So they pleaded with them not to rebel against Yahweh. Nor were they to fear the people of the land. Against Yahweh the people of the land would have no defence, their defence was removed. Their protecting shadow was gone. Rather than the land eating up its inhabitants, they would be eaten up by the Israelites. Defeating them would be as easy as eating bread. For Yahweh was with Israel, His people, so that they had no need to be afraid of them.
This paralleling of the killing people with eating bread is found elsewhere. The Psalmist spoke of those who ‘eat up my people like they eat bread’ (Psa 14:4; Psa 53:4), and Micah describes the unjust rulers of Israel as ‘those who hate the good and love the evil — who eat the flesh of my people’ (Mic 3:3). Thus ‘eating flesh’ or ‘eating people’ signified killing them or doing them great harm. In the same way Caleb and Joshua saw the task of defeating the people in Canaan as being as simple as eating bread when they had Yahweh’s power with them.
Note that their words echoed many of those of the other scouts, but as seen from a different point of view. How we look at things determines how we behave.
“Their defence (literally ‘shadow”) is removed from over them.’ All in that hot country knew the value of the protecting shadow, and of what it could be like in the extreme heat if the shadow was removed. Possibly it indicated that they were dwelling in comfort under the protecting shadow of their gods, but that Yahweh would tear their shadow away and they would be left to face His blazing sun. More probable, however, is the meaning that the protecting shadow to be moved from over them was Yahweh’s restraint which had been held in place until their iniquity was full (Gen 15:16)
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 155
THE PEOPLE MURMURING AT THE REPORT OF THE SPIES
Num 14:6-9. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes. And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them; and the Lord is with us: fear them not.
WHEN actions originate in an evil principle, however specious they be, the motives from whence they proceed cannot long be hidden: a thousand things in the course of tune will arise to elicit truth, and to discover the principles which we fondly hoped to conceal. The proposal of sending spies to search out the land, appears, from the first verse of the preceding chapter, to have been first made by God; but in fact it arose from the Israelites themselves: the whole body of the people took a lively interest in it, and came, by their representatives at least, to request that Moses would accede to it. Moses, taking it as a symptom of their readiness to go and possess the land, was highly delighted with it [Note: Deu 1:22-23.]; and consulted God respecting it. God, knowing the thoughts of their hearts, and seeing that their faith in him was not so strong but that they needed to have it confirmed by further testimony, consented; just as the Baptist did to his disciples, when they wanted to ascertain whether Jesus were the Christ [Note: Mat 11:2-3.]: he bore with their weakness, and permitted them to seek conviction in their own way. But when the spies brought up an evil report of the land which they had searched, the people instantly betrayed their unbelieving fears, and drew from Caleb and Joshua the remonstrance which we have just read.
That we may have a full view of the subject, we shall consider,
I.
The remonstrance itself
Let us examine,
1.
The occasion of it
[The spies who were sent, were twelve in number, one from every tribe. Of these, no less than ten agreed in representing the land as unconquerable. The inhabitants, they said, were giants, in comparison of whom they themselves were but as grasshoppers; and they dwelt in walled cities that were impregnable. They represented too the climate as so unhealthy, that the land ate up its inhabitants [Note: Num 13:28; Num 13:31-33.]. (God had, according to his promise, sent either hornets, or some kind of plague, to destroy the people before them [Note: Exo 23:28.]; and this they turned into a ground of discouragement!) The goodness of the land indeed they could not deny; because they had brought such a sample of its fruits, as was a clear poof of its luxuriant fertility [Note: Num 13:23.]. On hearing the report, the congregation gave way to utter despondency: they wept the whole night: they wished they had died either in Egypt, or in the wilderness: they complained that God had brought them thither on purpose to destroy them: they declared it would be better for them at once to return to Egypt; and they actually appointed [Note: This is not mentioned by Moses; but it is asserted by Nehemiah: Neh 9:17.] a captain over them, to lead them thither.
What madness is there in the heart of man [Note: Ecc 9:3.]! Who would conceive it possible, that that whole nation should so soon forget all their past deliverances, and form so strange a resolution as that of returning to Egypt? This was an expedient more impracticable in its nature than the conquest of Canaan, and more dreadful in its consequences than death itself upon the field of battle [Note: Could they expect God to follow them with miraculous supplies of bread and water; or their state in Egypt to be better than before?] Yet such is the effect of discontent: it magnifies every difficulty; undervalues every enjoyment; and rushes upon evils greater than those which it attempts to shun.]
2.
The manner
[The boldness of Joshua and Caleb, in opposing all their colleagues together with the whole congregation of Israel, was truly commendable. That it was at no little risk they ventured to remonstrate, is evident from the effect: for no sooner had they spoken, than all the people threatened to stone them; and would undoubtedly have carried their menace into immediate execution, if God himself had not interposed, by a signal manifestation of his glory, to restrain them [Note: ver. 10.]. But they would have accounted themselves happy to suffer martyrdom in such a cause. And this is the very courage which we also should possess. We should be witnesses for God in a degenerate world. We should never be deterred from testifying against sin, either by the number or authority of our opponents. If even we stood alone, as Elijah did, it would become us to maintain the truth with steadfastness, and to venture life itself in the service of our Lord.
Supposing these remonstrants not to be intimidated, we might expect them to be filled with indignation at the wickedness of the people, and to give vent to their feelings in terms of severity and reproach. But behold, they are penetrated with grief; and rend their clothes for anguish of heart: and in their whole address they exhibit a beautiful specimen of the meekness of wisdom. O that there were in all of us such an heart! that we could weep over sinners, instead of being angry with them; and that we could in meekness instruct them that oppose themselves, bearing with their frowardness, and pitying their perverseness! This union of fortitude and compassion is the very thing which we should labour to acquire, and which alone can fit us for reproving with effect.]
3.
The matter
[Nothing could be more judicious than this address. The people had lost sight of God; and their faithful monitors set God before them. They acknowledge the existence of the difficulties; but they deny die inference deduced from it. True, say they, the people are mighty; but our God is mightier: their fortifications are strong; but not so strong that they can withstand God: the inhabitants fight only with an arm of flesh; we with the arm of the living God: What then have we to fear? they, how numerous or powerful soever, are only as bread for us, and shall be devoured by us as easily as the food we eat. We have nothing to do but to trust in God; and we are as sure of victory, as if all our enemies were already slain. Let us go up then; not to conquer the land, but to possess it: the food is prepared for us; and we have nothing to do but to go up and eat it [Note: Compare Num 13:30 with the text.].
How encouraging was this! how calculated to carry conviction to their hearts! not one word to irritate, but every thing to convince and comfort them! This is the true pattern for reproof: as it should never savour of our own spirit, so it should never touch on painful topics but with care and tenderness: every syllable should breathe love. It is a proverb in France, that Flies are not caught with vinegar: and we shall do well to remember, that it is the sweet alone which renders the sour palatable. Faithful indeed we must be, and so faithful as oftentimes to give offence: but we must take care that the offence arise, not from any needless severity on our part, but from the force of truth itself.]
Having noticed the remonstrance, it will be proper to consider,
II.
The use we should make of it
In the Epistle to the Hebrews (chapters 3 and 4) the Apostle traces the correspondence between the events we are considering and the duties of Christians in all ages. He shews that Canaan represented the rest which remains for us; and he cautions us against falling short of it through unbelief, as that people did. Hence it is evident that the address delivered to them by Joshua and Caleb may with great propriety be made to us: at least, we may take occasion from it,
1.
To excite your desires
[Justly did these remonstrants, who themselves had searched the land, declare it to be good, an exceeding good land. And are there not those amongst us, who by faith have searched the heavenly land, and already tasted its delicious fruits? Is not the sealing influence of the Spirit said to be the earnest of our inheritance [Note: Eph 1:13-14.]? And may we not from the first-fruits of the Spirit which we have already received [Note: Rom 8:23.], judge in a measure what the harvest shall be? May we not at least take upon us to affirm that heaven is a good, an exceeding good land? Yes, truly, it flows with milk and honey; yet while it affords abundance to all, it gives satiety to none How can that land be otherwise than good, which was prepared by God the Father from the foundation of the world, purchased for us on the cross by the blood of his dear Son, and secured to us by the gift of the Holy Ghost, whose office it is to fit us for it, and to preserve us to it [Note: 2Ti 4:18.]? How can that be otherwise than good, which is emphatically called Emmanuels land [Note: Isa 8:8.], as being the place where our adorable Saviour displays the full radiance of his glory, and communicates to every one, according to the measure of his capacity, all the fulness of his richest blessings? In whatever view we contemplate it, we cannot but see, that it is worthy of our utmost exertions, and will amply repay all that we can do, or suffer, in the attainment of it.]
2.
To animate your hopes
[Unbelief will say to us exactly what the people said to each other on this occasion; Were it not better for us to return to Egypt? Let us make a captain, and let us return to Egypt. When we were in the world, we enjoyed its pleasures, which now we have exchanged for pain and trouble. When we turned our backs upon the world, we imagined that we should experience nothing but ease and happiness under the protection of our God; but, behold, here are constant difficulties and trials to be encountered, and such too as we can never surmount: it were better therefore to return to our former state, and to leave events to God, who is too merciful to exclude any of his creatures from his heavenly kingdom. But, beloved, why should any of you be discouraged by your trials and conflicts? Have you not ONE on your side, who is able to make you more than conquerors over all your enemies? If God be for you, who can be against you [Note: Rom 8:31; Rom 8:37.]? Multiply the number and power of your enemies a thousand-fold, and you need not fear them. Only, Be strong in the Lord and in the power of his might [Note: Eph 6:10.]: and know, that, though you are but as a worm, you shall, through, his almighty aid, be enabled to thresh the mountains [Note: Isa 41:14-15.] ]
3.
To direct your exertions
[One caution did Joshua and Caleb give to Israel; which also we would recommend to your attention; it is, to guard against an unbelieving and disobedient spirit: Only rebel not ye against the Lord. You have nothing to fear but sin. Nothing, but sin, can by any means hurt you. As for men and devils, so far from prevailing against you, they are only bread for you, and shall, by the very efforts which they use to destroy you, be made subservient to your spiritual welfare. But sin is a deadly evil: that will provoke your God to depart from you: that may cause him to swear in his wrath, that you shall never enter into his rest [Note: Heb 3:11.]. O put away from you that deadly evil! Especially put away unbelief: it is by an evil heart of unbelief that you will be tempted to depart from the living God [Note: Heb 3:12.]. Pray therefore to God to increase your faith [Note: Luk 17:5.]. Guard also against a murmuring spirit. If the Lord bring you into difficulties, it is only for the magnifying of his own grace in your deliverance. It is not your place to be indulging solicitude about events. God would have you without carefulness [Note: 1Co 7:32; Php 4:6. 1Pe 5:7.]: he bids you be careful for nothing; but to cast all your care on him. Duty is yours: events are his. Only therefore let your conversation be as it becometh the Gospel of Christ [Note: Php 1:27.] and your success is sure: for your God has said, I will never leave you nor forsake you.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
It is worthy the Reader’s notice, the leading arguments the true spies made use of to still the minds of the people; that the LORD not being with their enemies, was a sure token of victory; while on the other hand his presence with Israel already insured their success. That is a precious scripture to this effect; Isa 4:5 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Num 14:6 And Joshua the son of Nun, and Caleb the son of Jephunneh, [which were] of them that searched the land, rent their clothes:
Ver. 6. Rent their clothes. ] And wept, saith Sulpitius.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Joshua . . . and Caleb. Only two out of twelve; only two out of the whole congregation. Let us heed the lesson, and take courage. 1Co 10:11.
Fuente: Companion Bible Notes, Appendices and Graphics
Joshua: Num 14:24, Num 14:30, Num 14:38, Num 13:6, Num 13:8, Num 13:30
rent their clothes: Gen 37:29, Gen 37:34, Gen 44:13, Jos 7:6, Jdg 11:35, 2Sa 3:31, 2Ki 18:37, Job 1:20, Joe 2:12, Joe 2:13, Mat 26:65
Reciprocal: Lev 10:6 – Uncover Num 13:16 – Jehoshua Num 34:19 – Caleb Jos 14:6 – Caleb Jos 14:7 – I brought Jos 17:18 – for thou shalt Jdg 6:31 – Will ye plead 2Ki 5:7 – that he rent 1Ch 4:15 – Caleb 1Ch 7:27 – Jehoshuah Psa 116:10 – therefore Pro 9:8 – Reprove
Fuente: The Treasury of Scripture Knowledge
Num 14:6. Rent their clothes To testify their hearty grief for the peoples blasphemy against God and sedition against Moses, and that dreadful judgment which they easily foresaw this must bring upon the congregation.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:6 And Joshua the son of Nun, and Caleb the son of Jephunneh, [which were] of them that searched the land, {d} rent their clothes:
(d) For sorrow, hearing their blasphemy.