TRV
Translation
King James Version
And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.
Complete Jewish Bible
and they set out, went up into the hills, came to the Eshkol Valley and reconnoitered it.
Berean Standard Bible
They left and went up into the hill country, and came to the Valley of Eshcol and spied out the land.
American Standard Version
and they turned and went up into the hill-country, and came unto the valley of Eshcol, and spied it out.
World English Bible Messianic
They turned and went up into the hill country, and came to the valley of Eshcol, and spied it out.
Geneva Bible (1599)
Who departed, and went vp into the mountaine, and came vnto the riuer Eshcol, and searched out the land.
Young's Literal Translation
`And they turn and go up to the hill-country, and come in unto the valley of Eshcol, and spy it,
Study This Verse
Commentary on Deuteronomy 1 verses 19–46
19 ¶ And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadeshbarnea.
20 And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.
21 Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.
22 And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.
23 And the saying pleased me well: and I took twelve men of you, one of a tribe:
24 And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.
25 And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which the LORD our God doth give us.
26 Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:
27 And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
28 Whither shall we go up? our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the Anakims there.
29 Then I said unto you, Dread not, neither be afraid of them.
30 The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;
31 And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.
32 Yet in this thing ye did not believe the LORD your God,
33 Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in a cloud by day.
34 And the LORD heard the voice of your words, and was wroth, and sware, saying,
35 Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
36 Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD.
37 Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
38 But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.
39 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.
40 But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.
41 Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.
42 And the LORD said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.
43 So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill.
44 And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah.
45 And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you.
46 So ye abode in Kadesh many days, according unto the days that ye abode there.
Moses here makes a large rehearsal of the fatal turn which was given to their affairs by their own sins, and God's wrath, when, from the very borders of Canaan, the honour of conquering it, and the pleasure of possessing it, the whole generation was hurried back into the wilderness, and their carcases fell there. It was a memorable story; we read it Num. 13 and 14, but divers circumstances are found here which are not related there.
I. He reminds them of their march from Horeb to Kadesh-barnea (Deu 1:19), through that great and terrible wilderness. This he takes notice of, 1. To make them sensible of the great goodness of God to them, in guiding them through so great a wilderness, and protecting them from the mischiefs they were surrounded with in such a terrible wilderness. The remembrance of our dangers should make us thankful for our deliverances. 2. To aggravate the folly of those who, in their discontent, would have gone back to Egypt through the wilderness, though they had forfeited, and had no reason to expect, the divine guidance, in such a retrograde motion.
II. He shows them how fair they stood for Canaan at that time, Deu 1:20, Deu 1:21. He told them with triumph, the land is set before you, go up and possess it. He lets them see how near they were to a happy settlement when they put a bar in their own door, that their sin might appear the more exceedingly sinful. It will aggravate the eternal ruin of hypocrites that they were not far from the kingdom of God and yet came short, Mar 12:34.
III. He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is said (Deu 13:1, Deu 13:2) that the Lord directed the sending of them, but here we find that the people first desired it, and God, in permitting it, gave them up to their counsels: You said, We will send men before us, Deu 1:22. Moses had given them God's word (Deu 1:20, Deu 1:21), but they could not find in their hearts to rely upon that: human policy goes further with them than divine wisdom, and they will needs light a candle to the sun. As if it were not enough that they were sure of a God before them, they must send men before them.
IV. He repeats the report which the spies brought of the goodness of the land which they were sent to survey, Deu 1:24, Deu 1:25. The blessings which God has promised are truly valuable and desirable, even the unbelievers themselves being judges: never any looked into the holy land, but they must own it a good land. Yet they represented the difficulties of conquering it as insuperable (Deu 1:28); as if it were in vain to think of attacking them either by battle, "for the people are taller than we," or by siege, "for the cities are walled up to heaven," an hyperbole which they made use of to serve their ill purpose, which was to dishearten the people, and perhaps they intended to reflect on the God of heaven himself, as if they were able to defy him, like the Babel-builders, the top of whose tower must reach to heaven, Gen 11:4. Those places only are walled up to heaven that are compassed with God's favour as with a shield.
V. He tells them what pains he took with them to encourage them, when their brethren had said so much to discourage them (Deu 1:29): Then I said unto you, Dread not. Moses suggested enough to have stilled the tumult, and to have kept them with their faces towards Canaan. He assured them that God was present with them, and president among them, and would certainly fight for them, Deu 1:30. And for proof of his power over their enemies he refers them to what they had seen done in Egypt, where their enemies had all possible advantages against them and yet were humbled and forced to yield, Deu 1:30. And for proof of God's goodwill to them, and the real kindness which he intended them, he refers them to what they had seen in the wilderness (Deu 1:31, Deu 1:33), through which they had been guided by the eye of divine wisdom in a pillar of cloud and fire (which guided both their motions and their rests), and had been carried in the arms of divine grace with as much care and tenderness as were ever shown to any child borne in the arms of a nursing father. And was there any room left to distrust this God? Or were they not the most ungrateful people in the world, who, after such sensible proofs of the divine goodness, hardened their hearts in the day of temptation? Moses had complained once that God had charged him to carry this people as a nursing father doth the sucking child (Num 11:12); but here he owns that it was God that so carried them, and perhaps this is alluded to (Act 13:18), where he is said to bear them, or to suffer their manners.
VI. He charges them with the sin which they were guilty of upon this occasion. Though those to whom he was now speaking were a new generation, yet he lays it upon them: You rebelled, and you murmured; for many of these were then in being, though under twenty years old, and perhaps were engaged in the riot; and the rest inherited their fathers' vices, and smarted for them. Observe what he lays to their charge. 1. Disobedience and rebellion against God's law: You would not go up, but rebelled, Deu 1:26. The rejecting of God's favours is really a rebelling against his authority. 2. Invidious reflections upon God's goodness. They basely suggested: Because the Lord hated us, he brought us out of Egypt, Deu 1:27. What could have been more absurd, more disingenuous, and more reproachful to God? 3. An unbelieving heart at the bottom of all this: You did not believe the Lord your God, Deu 1:32. All your disobedience to God's laws, and distrust of his power and goodness, flow from a disbelief of his word. A sad pass it has come to with us when the God of eternal truth cannot be believed.
VII. He repeats the sentence passed upon them for this sin, which now they had seen the execution of. 1. They were all condemned to die in the wilderness, and none of them must be suffered to enter Canaan except Caleb and Joshua, Deu 1:34-38. So long they must continue in their wanderings in the wilderness that most of them would drop off of course, and the youngest of them should be cut off. Thus they could not enter in because of unbelief. It was not the breach of any of the commands of the law that shut them out of Canaan, no, not the golden calf, but their disbelief of that promise which was typical of gospel grace, to signify that no sin will ruin us but unbelief, which is a sin against the remedy. 2. Moses himself afterwards fell under God's displeasure for a hasty word which they provoked him to speak: The Lord was angry with me for your sakes, Deu 1:37. Because all the old stock must go off, Moses himself must not stay behind. Their unbelief let death into the camp, and, having entered, even Moses falls within his commission. 3. Yet here is mercy mixed with wrath. (1.) That, though Moses might not bring them into Canaan, Joshua should (v. 38): Encourage him; for he would be discouraged from taking up a government which he saw Moses himself fall under the weight of; but let him be assured that he shall accomplish that for which he is raised up: He shall cause Israel to inherit it. Thus what the law could not do, in that it was weak, Jesus, our Joshua, does by bringing in the better hope. (2.) That, though this generation should not enter into Canaan, the next should, Deu 1:39. As they had been chosen for their fathers' sakes, so their children might justly have been rejected for their sakes. But mercy rejoiceth against judgement.
VIII. He reminds them of their foolish and fruitless attempt to get this sentence reversed when it was too late. 1. They tried it by their reformation in this particular; whereas they had refused to go up against the Canaanites, now they would go up, aye, that they would, in all haste, and they girded on their weapons of war for that purpose, Deu 1:41. Thus, when the door is shut, and the day of grace is over, there will be found those that stand without and knock. But this, which looked like a reformation, proved but a further rebellion. God, by Moses, prohibited the attempt (Deu 1:42): yet they went presumptuously up to the hill (Deu 1:43), acting now in contempt of the threatening, as before in contempt of the promise, as if they were governed by a spirit of contradiction; and it sped accordingly (Deu 1:44): they were chased and destroyed; and, by this defeat which they suffered when they provoked God to leave them, they were taught what success they might have had if they had kept themselves in his love. 2. They tried by their prayers and tears to get the sentence reversed: They returned and wept before the Lord, Deu 1:45. While they were fretting and quarrelling, it is said (Num 14:1): They wept that night; those were tears of rebellion against God, these were tears of repentance and humiliation before God. Note, Tears of discontent must be wept over again; the sorrow of the world worketh death, and is to be repented of; it is not so with godly sorrow, that will end in joy. But their weeping was all to no purpose. The Lord would not harken to your voice, because you would not harken to his; the decree had gone forth, and, like Esau, they found no place of repentance, though they sought it carefully with tears.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–46. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 1:24 encapsulates a crucial moment in Israel's wilderness narrative, detailing the reconnaissance mission of the twelve spies dispatched from Kadesh-Barnea. This verse describes their journey into the mountainous terrain of southern Canaan and their arrival at the fertile Valley of Eshcol, where they meticulously investigated the Promised Land's characteristics, resources, and inhabitants. This exploration, while militarily sound, inadvertently set the stage for the Israelites' profound act of unbelief and subsequent rebellion, leading to their prolonged wilderness wandering.
CONTEXT
Literary Context: Deuteronomy 1:24 is situated within Moses' opening address to the new generation of Israelites on the plains of Moab, poised to enter the Promised Land. The entire book functions as a retrospective sermon, recounting Israel's wilderness history, reiterating the covenant Law, and preparing the people for their future in Canaan. Moses' detailed recounting of the spying mission (from Deuteronomy 1:19 to Deuteronomy 1:46) serves as a pivotal historical flashback. Its purpose is to remind the new generation of their parents' catastrophic disobedience and the severe consequences of unbelief, thereby urging them to learn from past failures. This account notably highlights the people's initiative in requesting spies in Deuteronomy 1:22, a nuance that contrasts with the divine command given in Numbers 13:1-2. This specific verse marks the successful completion of the reconnaissance phase before the spies delivered their fateful report.
Historical & Cultural Context: The events of Deuteronomy 1:24 unfold during Israel's encampment at Kadesh-Barnea, a significant oasis and strategic location on the southern frontier of Canaan, which served as their primary base for an extended period. The "mountain" referenced here denotes the elevated, often rugged terrain of the Negeb and the Judean hills, which formed the natural southern approach to the Promised Land. The "Valley of Eshcol" (Hebrew for "cluster" or "bunch") was renowned for its exceptional fertility, particularly its vineyards, and is traditionally located near Hebron. This region's agricultural bounty would be dramatically confirmed by the spies' return with an enormous cluster of grapes, as vividly described in Numbers 13:23-24. From an ancient Near Eastern cultural perspective, sending scouts or spies to assess enemy territory, resources, and strategic routes was a common and pragmatic military practice, integral to planning conquest and settlement. However, in Israel's unique context, this human strategy was intended to operate within the overarching framework of divine promise and power, a crucial distinction that would ultimately be tested.
Key Themes: This verse significantly contributes to several overarching themes within Deuteronomy and the broader Pentateuch. Firstly, it underscores the theme of God's Promise and Provision. The very destination, the fertile Valley of Eshcol, served as tangible evidence of the land's abundance, directly fulfilling God's description of Canaan as "a land flowing with milk and honey" (Deuteronomy 6:3). Secondly, it highlights the critical theme of Human Responsibility and Faith. While the act of "searching it out" reflects a degree of due diligence, the subsequent response of the majority of the spies and the people revealed a profound lack of faith in God's ability to overcome the perceived obstacles. This led directly to their rebellion, as detailed in Deuteronomy 1:26-33. Consequently, this episode becomes a powerful lesson on the Consequences of Disobedience and Unbelief, resulting in the forty-year delay in entering the Promised Land and the tragic demise of an entire generation, as recounted in Numbers 14:26-35.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 1:24 skillfully employs several literary devices to enhance its meaning and foreshadow future events. Symbolism is evident in the "Valley of Eshcol," which serves as a powerful symbol of the Promised Land's extraordinary fertility and the tangible fulfillment of God's promise of a land "flowing with milk and honey." The very name "Eshcol" (cluster) directly points to the abundance that would be dramatically demonstrated by the spies' return with the massive cluster of grapes. The act of "searched it out" functions as foreshadowing, subtly hinting at the detailed and ultimately fear-inducing report that would follow, which would lead to the people's catastrophic rebellion. Furthermore, there is a profound element of irony embedded in this verse: the very act of thorough investigation, intended to build confidence and prepare for conquest, paradoxically becomes the catalyst for widespread fear and unbelief, preventing the immediate entry into the land God had already guaranteed. This highlights the stark contrast between human prudence and divine faithfulness, showing how even a seemingly rational act can expose a deeper spiritual failure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 1:24, though a concise descriptive verse, carries profound theological weight. It stands at the threshold of Israel's most significant failure in the wilderness, serving as a stark reminder of the inherent tension between divine promise and human unbelief. God had unequivocally promised the land, yet the people's insistence on sending spies, and their subsequent reaction to the report, exposed a deep-seated lack of trust in His power and faithfulness. The exploration of Eshcol confirmed the goodness of God's gift, yet the perceived strength of the land's inhabitants overshadowed the Giver's omnipotence in the people's eyes. This episode teaches that while gathering information and being prepared is wise, such human endeavors must always be subservient to and informed by unwavering faith in God's sovereign control and His ability to fulfill His word, regardless of the perceived obstacles. The tragic consequence of their unbelief was a forty-year delay, underscoring that disobedience to God's clear commands, fueled by fear, carries severe consequences and hinders the reception of divine blessings.
REFLECTION AND APPLICATION
Deuteronomy 1:24, situated within the tragic narrative of Kadesh-Barnea, offers profound and enduring lessons for contemporary believers. It serves as a potent reminder that God's promises are steadfast, and His provision is abundant, as vividly evidenced by the extraordinary fertility of Eshcol. However, our response to His promises often dictates our experience of them. Like the Israelites, we are frequently tempted to "search out" our challenges, meticulously analyzing obstacles and potential dangers to the point where our human assessment overshadows our foundational faith in God's omnipotence. This verse challenges us to critically examine whether our preparations and due diligence are rooted in a deep, abiding trust in God or in a subtle, underlying unbelief that seeks to verify what God has already declared as truth. When confronted with daunting circumstances, the crucial question is not merely what we see, but how we see it—through the lens of fear and human limitation, or through the lens of God's limitless power and unwavering faithfulness. Our spiritual journey, much like Israel's, is marked by repeated opportunities to step forward in faith, even when "giants" loom large, confident that the God who promised is more than able to deliver on His word.
Questions for Reflection
FAQ
Why did Moses send spies if God had already promised the land to Israel?
Answer: The narrative in Deuteronomy 1 clarifies that the idea to send spies originated with the people themselves, who approached Moses with the request in Deuteronomy 1:22. While God had indeed promised the land, Moses agreed to their request, perhaps seeing it as a way to gather intelligence for military strategy, or to build confidence in the people by showing them the land's bounty. However, the true test was whether they would respond to the spies' report with faith in God's power or with fear of the inhabitants. The tragic outcome revealed their profound lack of faith, despite God's explicit promise and His demonstrated power in delivering them from Egypt.
What was so special about the Valley of Eshcol that it is specifically mentioned?
Answer: The Valley of Eshcol was renowned for its extraordinary fertility, particularly its vineyards. Its name, "Eshcol," literally means "cluster" or "bunch," which became famously significant because the spies returned from this very valley carrying an enormous cluster of grapes, so large it required two men to carry it on a pole (Numbers 13:23-24). This tangible evidence of the land's abundance served as a powerful confirmation of God's promise that Canaan was indeed "a land flowing with milk and honey" (Deuteronomy 6:3). It was a physical testament to the goodness and richness of the inheritance God was offering His people.
How did this exploration lead to the 40 years of wandering in the wilderness?
Answer: After exploring the land, ten of the twelve spies returned with a negative report, emphasizing the formidable strength of the inhabitants and their fortified cities, despite acknowledging the land's fertility (Numbers 13:28-33). Only Caleb and Joshua maintained a faith-filled perspective, urging the people to trust God and go up to possess the land (Numbers 14:6-9). However, the majority of the people succumbed to fear and despair, rebelling against the Lord and even proposing to appoint a new leader to return to Egypt (Numbers 14:1-4). As a direct consequence of their widespread unbelief and disobedience, God decreed that the entire generation of adults who had come out of Egypt, except for Caleb and Joshua, would die in the wilderness. This judgment led to a forty-year period of wandering until the rebellious generation had passed away, ensuring that only a new generation of faith would enter the Promised Land (Numbers 14:26-35).
CHRIST-CENTERED FULFILLMENT
The narrative of the spies and Israel's tragic failure to enter the Promised Land at Kadesh-Barnea, vividly highlighted by Deuteronomy 1:24, finds profound Christ-centered fulfillment in the New Testament. The earthly Promised Land, with its "milk and honey" and the fertile Valley of Eshcol, served as a powerful type or shadow of a greater, spiritual inheritance and eternal rest that God offers to His people through Jesus Christ. The first generation of Israelites failed to enter their promised rest due to their unbelief, a truth explicitly stated in Hebrews 3:18-19 and extensively elaborated upon in Hebrews 4:1-11. Jesus Christ is the true and ultimate Joshua, the one who perfectly leads His people into God's eternal rest, a rest that remains for the people of God. Unlike the spies who saw formidable giants and recoiled in fear, Jesus faced the ultimate "giants" of sin, death, and the devil, not with fear but with perfect obedience and unwavering faith in the Father's will, even to the point of death on a cross (Hebrews 5:8-9). Through His atoning work on the cross and His glorious resurrection, He has secured for all believers a spiritual inheritance that far surpasses the earthly Canaan—an inheritance that is imperishable, undefiled, and unfading, kept in heaven (1 Peter 1:3-5). The New Testament call to "enter His rest" is fundamentally a call to trust fully in Christ's finished work, to cease from our own striving for righteousness, and to live by faith in the One who has already overcome the world (John 16:33). The failure at Kadesh-Barnea thus serves as a powerful and enduring warning against unbelief, pointing us to the unique person and work of Jesus Christ, in whom all God's promises are "Yes" and "Amen" (2 Corinthians 1:20), thereby enabling us to truly enter into the abundant life and eternal rest He has prepared.