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Commentary on Numbers 13 verses 1–20
1 ¶ And the LORD spake unto Moses, saying,
2 Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them.
3 And Moses by the commandment of the LORD sent them from the wilderness of Paran: all those men were heads of the children of Israel.
4 And these were their names: of the tribe of Reuben, Shammua the son of Zaccur.
5 Of the tribe of Simeon, Shaphat the son of Hori.
6 Of the tribe of Judah, Caleb the son of Jephunneh.
7 Of the tribe of Issachar, Igal the son of Joseph.
8 Of the tribe of Ephraim, Oshea the son of Nun.
9 Of the tribe of Benjamin, Palti the son of Raphu.
10 Of the tribe of Zebulun, Gaddiel the son of Sodi.
11 Of the tribe of Joseph, namely, of the tribe of Manasseh, Gaddi the son of Susi.
12 Of the tribe of Dan, Ammiel the son of Gemalli.
13 Of the tribe of Asher, Sethur the son of Michael.
14 Of the tribe of Naphtali, Nahbi the son of Vophsi.
15 Of the tribe of Gad, Geuel the son of Machi.
16 These are the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua.
17 And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain:
18 And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many;
19 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 strong holds;
20 And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be ye of good courage, and bring of the fruit of the land. Now the time was the time of the firstripe grapes.
Here we have, I. Orders given to send spies to search out the land of Canaan. It is here said, God directed Moses to send them (Num 13:1, Num 13:2), but it appears by the repetition of the story afterwards (Deu 1:22) that the motion came originally from the people; they came to Moses, and said, We will send men before us; and it was the fruit of their unbelief. They would not take God's word that it was a good land, and that he would, without fail, put them in possession of it. They could not trust the pillar of cloud and fire to show them the way to it, but had a better opinion of their own politics than of God's wisdom. How absurd was it for them to send to spy out a land which God himself had spied out for them, to enquire the way into it when God himself had undertaken to show them the way! But thus we ruin ourselves by giving more credit to the reports and representations of sense than to divine revelation; we walk by sight, not by faith; whereas, if we will receive the witness of men, without doubt the witness of God is greater. The people making this motion to Moses, he (perhaps not aware of the unbelief at the bottom of it) consulted God in the case, who bade him gratify the people in this matter, and send spies before them: "Let them walk in their own counsels." Yet God was no way accessory to the sin that followed, for the sending of these spies was so far from being the cause of the sin that if the spies had done their duty, and the people theirs, it might have been the confirmation of their faith, and of good service to them.
II. The persons nominated that were to be employed in this service (Num 13:4, etc.), one of each tribe, that it might appear to be the act of the people in general; and rulers, person of figure in their respective tribes, some of the rulers of thousands or hundreds, to put the greater credit upon their embassy. This was designed for the best, but it proved to have this ill effect that the quality of the persons occasioned the evil report they brought up to be the more credited and the people to be the more influenced by it. Some think that they are all named for the sake of two good ones that were among them, Caleb and Joshua. Notice is taken of the change of Joshua's name upon this occasion, Num 13:16. He was Moses's minister, but had been employed, though of the tribe of Ephraim, as general of the forces that were sent out against Amalek. The name by which he was generally called and known in his own tribe was Oshea, but Moses called him Joshua, in token of his affection to him and power over him; and now, it should seem, he ordered others to call him so, and fixed that to be his name henceforward. Oshea signifies a prayer for salvation, Save thou; Joshua signifies a promise of salvation, He will save, in answer to that prayer: so near is the relation between prayers and promises. Prayers prevail for promises, and promises direct and encourage prayers. Some think that Moses designed, by taking the first syllable of the name Jehovah and prefixing it to his name, which turned Hoshea into Jehoshua, to put an honour upon him, and to encourage him in this and all his future services with the assurances of God's presence. Yet after this he is called Hoshea, Deu 32:44. Jesus is the same name with Joshua, and it is the name of our Lord Christ, of whom Joshua was a type as successor to Moses, Israel's captain, and conqueror of Canaan. There was another of the same name, who was also a type of Christ, Zac 6:11. Joshua was the saviour of God's people from the powers of Canaan, but Christ is their Saviour from the powers of hell.
III. The instructions given to those spies. They were sent into the land of Canaan the nearest way, to traverse the country, and to take account of its present state, Num 13:17. Two heads of enquiry were given them in charge, 1. Concerning the land itself: See what that is (Num 13:18, and again, Num 13:19), see whether it be good or bad, and (Num 13:20) whether it be fat or lean. All parts of the earth do not share alike in the blessing of fruitfulness; some countries are blessed with a richer soil than others. Moses himself was well satisfied that Canaan was a very good land, but he sent these spies to bring an account of it for the satisfaction of the people; as John Baptist sent to Jesus, to ask whether he was the Christ, not to inform himself, but to inform those he sent. They must take notice whether the air was healthful or no, what the soil was, and what the productions; and, for the better satisfaction of the people, they must bring with them some of the fruits. 2. Concerning the inhabitants - their number, few or many - their size and stature, whether strong able-bodied men or weak, - their habitations, whether they lived in tents or houses, whether in open villages or in walled towns, - whether the woods were standing as in those countries that are uncultivated, through the unskillfulness and slothfulness of the inhabitants, or whether the woods were cut down, and the country made champaign, for the convenience of tillage. These were the things they were to enquire about. Perhaps there had not been of late years such commerce between Egypt and Canaan as there was in Jacob's time, else they might have informed themselves of these things without sending men on purpose to search. See the advantage we may derive from books and learning, which acquaint those that are curious and inquisitive with the state of foreign countries, at a much greater distance than Canaan was now from Israel, without this trouble and expense.
IV. Moses dismisses the spies with this charge, Be of good courage, intimating, not only that they should be themselves encouraged against the difficulties of this expedition, but that they should bring an encouraging account to the people and make the best of every thing. It was not only a great undertaking they were put upon, which required good management and resolution, but it was a great trust that was reposed in them, which required that they should be faithful.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–20. 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
Numbers 13:8 concisely introduces Oshea, son of Nun, as the representative from the tribe of Ephraim among the twelve men chosen by Moses to scout the land of Canaan. This seemingly simple identification carries profound narrative and theological weight, subtly foreshadowing the emergence of a pivotal figure in Israel's redemptive history. It highlights his tribal identity and familial lineage before his destiny as Joshua, the future leader who would succeed Moses and guide the Israelites into the Promised Land, is fully revealed.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Nominal Significance and Foreshadowing. The name "Oshea" itself, meaning "salvation" or "deliverer," is imbued with inherent significance, especially when contrasted with his later renaming to "Joshua" ("Yahweh is salvation"). This linguistic transformation is a powerful form of Nominal Significance, where the very name of a character carries prophetic weight and reveals aspects of their divine calling and enablement. Furthermore, the brief mention of Oshea in this list serves as a subtle but potent act of Foreshadowing. At this point, he is merely one of twelve spies, but the reader, especially in retrospect, recognizes that this seemingly ordinary individual is destined for extraordinary leadership and pivotal action in Israel's history. This literary technique builds anticipation and highlights the divine hand at work in preparing individuals for their future roles, even when their full potential is not yet apparent. The inclusion in a Listing/Genealogy also serves to legitimize and establish the importance of the individuals involved in this critical mission, emphasizing their representative role within the tribal structure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 13:8, through its subtle introduction of Oshea, underscores the profound theological truth of God's sovereign election and meticulous preparation of His chosen instruments. God does not merely call individuals; He shapes and equips them, often through seemingly ordinary circumstances, for extraordinary purposes. Oshea's initial selection as a spy, a role demanding courage and discernment, was a foundational step in his divine training. His later renaming by Moses, from "salvation" to "Yahweh is salvation," is a powerful theological statement: true salvation and deliverance, whether from enemies or into a promised land, comes not from human strength or ingenuity but from the power and presence of Yahweh. This verse sets the stage for understanding that leadership in God's kingdom is fundamentally about relying on divine enablement rather than self-reliance, a theme echoed throughout the biblical narrative concerning God's chosen leaders who are called to walk by faith.
REFLECTION AND APPLICATION
The seemingly simple mention of Oshea in Numbers 13:8 offers profound insights for our own lives of faith and service. It reminds us that God often identifies and prepares individuals for significant roles long before their full calling is revealed or understood. Oshea, initially just one among twelve, was being shaped for a destiny far greater than merely being a spy—he was being prepared to lead an entire nation into its promised inheritance. This teaches us the importance of faithfulness in the "small" assignments, for these are often the training grounds for larger responsibilities. Our identity, like Oshea's, is ultimately defined not by our human lineage or initial name, but by God's transformative work and His sovereign purpose for us. We are called to live with an awareness of God's foresight, trusting that He is at work in our lives, even in the mundane or seemingly insignificant moments, preparing us for what He has purposed. Our response to His call, marked by faith, obedience, and dependence on Him, determines our capacity to participate in His grand redemptive plan and experience His promised blessings.
Questions for Reflection
FAQ
Who was Oshea, and why is his mention in Numbers 13:8 significant?
Answer: Oshea, son of Nun, was the original name of the man who would later be known as Joshua. His mention in Numbers 13:8 is significant because it introduces one of the two faithful spies (along with Caleb) who would bring back a positive report from Canaan, and who would ultimately be the only two adult males from their generation (excluding Moses and Aaron) to enter the Promised Land. More importantly, Oshea is destined to become Moses' successor, the one chosen by God to lead the Israelites in the conquest and settlement of Canaan. This verse serves as his initial, understated introduction before his pivotal role in Israel's history is fully revealed.
What is the significance of Oshea being from the tribe of Ephraim?
Answer: The tribe of Ephraim was one of the most prominent and numerous tribes in Israel, descended from Joseph. Being chosen as the representative from such a leading tribe indicates Oshea's own standing and influence among the people. The tribe of Ephraim was also destined to be a powerful force in Israel's future, and Oshea's leadership from this tribe further solidifies his importance within the national structure and his capacity to represent a significant portion of the Israelite community.
Why was Oshea's name changed to Joshua, and what does it mean?
Answer: Moses changed Oshea's name to Joshua (יְהוֹשֻׁעַ, Yehoshua') in Numbers 13:16. The original name, Oshea (הוֹשֵׁעַ, Hoshea'), means "salvation" or "he saves." The renamed "Joshua" incorporates the divine name YHWH (Yahweh), transforming the meaning to "Yahweh is salvation" or "Yahweh saves." This name change is deeply significant, indicating that Joshua's ability to lead Israel to salvation and into the land would not come from his own strength or ability, but entirely from the power and presence of God. It prophetically points to God as the true source of deliverance and victory for His people.
CHRIST-CENTERED FULFILLMENT
Numbers 13:8, through its subtle introduction of Oshea, the future Joshua, provides a powerful foreshadowing of Jesus Christ, the ultimate deliverer and leader of God's people. Just as Oshea's name was transformed to Joshua, signifying "Yahweh is salvation," so too does the very name "Jesus" (Greek: Ἰησοῦς, Iēsous), derived from the Hebrew "Yeshua" or "Yehoshua," mean "Yahweh saves." This profound linguistic connection immediately links Joshua to the saving work of Christ. Joshua led Israel into the physical Promised Land, a type of the spiritual rest and eternal inheritance that awaits God's people. However, Hebrews 4:8-10 makes it clear that Joshua did not provide the ultimate rest, but rather Jesus Christ is the one who leads His people into true spiritual rest and the eternal inheritance of God's kingdom. Jesus is the true Lamb of God who takes away the sin of the world (John 1:29), the one whose name was given because "he will save his people from their sins" (Matthew 1:21). Therefore, Oshea's initial selection and his prophetic name transformation in Numbers 13:8 ultimately point to Christ as the divinely chosen, Spirit-empowered leader who accomplishes the ultimate salvation and brings His people into their eternal promised land, the new heavens and new earth.