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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 14:5–10. His four-level outline is real structure in the source text, so it is rendered as structure.
The friends of Israel here interpose to save them if possible from ruining themselves, but in vain. The physicians of their state would have healed them, but they would not be healed; their watchmen gave them warning, but they would not take warning, and so their blood is upon their own heads.
I.The best endeavours were used to still the tumult, and, if now at last they would have understood the things that belonged to their peace, all the following mischief would have been prevented.
1.Moses and Aaron did their part, Num 14:5. Though it was against them that they murmured (Num 14:2), yet they bravely overlooked the affront and injury done them, and approved themselves faithful friends to those who were outrageous enemies to them. The clamour and noise of the people were so great that Moses and Aaron could not be heard; should they order any of their servants to proclaim silence, the angry multitude would perhaps be the more clamorous; and therefore, to gain audience in the sight of all the assembly, they fell on their faces, thus expressing,
(1.)Their humble prayers to God to still the noise of this sea, the noise of its waves, even the tumult of the people.
(2.)The great trouble and concern of their own spirits. They fell down as men astonished and even thunder-struck, amazed to see a people throw away their own mercies: to see those so ill-humoured who were so well taught. And,
(3.)Their great earnestness with the people to cease their murmurings; they hoped to work upon them by this humble posture, and to prevail with them not to persist in their rebellion; Moses and Aaron beseech them, as though by them God himself did beseech them, to be reconciled unto God. What they said to the people Moses relates in the repetition of this story. Deu 1:29, Deu 1:30, Be not afraid; the Lord your God shall fight for you. Note, Those that are zealous friends to precious souls will stoop to any thing for their salvation. Moses and Aaron, notwithstanding the posts of honour they are in, prostrate themselves to the people to beg of them not to ruin themselves.
2.Caleb and Joshua did their part: they rent their clothes in a holy indignation at the sin of the people, and a holy dread of the wrath of God, which they saw ready to break out against them. it was the greater trouble to these good men because the tumult was occasioned by those spies with whom they had been joined in commission; and therefore they thought themselves obliged to do what they could to still the storm which their fellows had raised. No reasoning could be more pertinent and pathetic than theirs was (Num 14:7-9), and they spoke as with authority.
(1.)They assured them of the goodness of the land they had surveyed, and that it was really worth venturing for, and not a land that ate up the inhabitants, as the evil spies had represented it. It is an exceedingly good land (Num 14:7); it is very, very good, so the word is; so that they had no reason to despise this pleasant land. Note, If men were but thoroughly convinced of the desirableness of the gains of religion, they would not stick at the services of it.
(2.)They made nothing of the difficulties that seemed to lie in the way of their gaining the possession of it: "Fear not the people of the land, Num 14:9. Whatever formidable ideas have been given you of them, the lion is not so fierce as he is painted. They are bread for us," that is, "they are set before us rather to be fed upon than to be fought with, so easily, so pleasantly, and with so much advantage to ourselves shall we master them." Pharaoh is said to have been given them for meat (Psa 74:14), and the Canaanites will be so too. They show that, whatever was suggested to the contrary, the advantage was clear on Israel's side. For,
[1.]Though the Canaanites dwell in walled cities, they are naked: Their defence has departed from them; that common providence which preserves the rights of nations has abandoned them, and will be no shelter nor protection to them. The other spies took notice of their strength, but these of their wickedness, and thence inferred that God had forsaken them, and therefore their defence had departed. No people can be safe when they have provoked God to leave them.
[2.]Though Israel dwell in tents they are fortified: The Lord is with us, and his name is a strong tower; fear them not. Note, While we have the presence of God with us, we need not fear the most powerful force against us.
(3.)They showed them plainly that all the danger they were in was from their own discontents, and that they would succeed against all their enemies if they did not make God their enemy. On this point alone the cause would turn (Num 14:8): "If the Lord delight in us, as certainly he does, and will if we do not provoke him, he will bring us into this good land; we shall without fail get it in possession by his favour, and the light of his countenance (Psa 44:3), if we do not forfeit his favour and by our own follies turn away our own mercies." It has come to this issue (Num 14:9): Only rebel not you against the Lord. Note, Nothing can ruin sinners but their own rebellion. If God leave them, it is because they drive him from them; and they die because they will die. None are excluded the heavenly Canaan but those that exclude themselves. And, now, could the case have been made more plain? could it have been urged more closely? But what was the effect?
II.It was all to no purpose; they were deaf to this fair reasoning; nay, they were exasperated by it, and grew more outrageous:
All the congregation bade stone them with stones, Num 14:10. The rulers of the congregation, and the great men (so bishop Patrick), ordered the common people to fall upon them, and knock their brains out. Their case was sad indeed when their leaders thus caused them to err. Note, It is common for those whose hearts are fully set in them to do evil to rage at those who give them good counsel. Those who hate to be reformed hate those that would reform them, and count them their enemies because they tell them the truth. Thus early did Israel begin to misuse the prophets, and stone those that were sent to them, and it was this that filled the measure of their sin, Mat 23:37. Stone them with stones! Why, what evil have they done? No crime can be laid to their charge; but the truth is these two witnesses tormented those that were obstinate in their infidelity, Rev 11:10. Caleb and Joshua had but just said, The Lord is with us; fear them not (Num 14:9): and, if Israel will not apply those encouraging words to their own fears, those that uttered them know how to encourage themselves with them against this enraged multitude that spoke of stoning them, as David in a like cause, Sa1 30:6. Those that cannot prevail to edify others with their counsels and comforts should endeavour at least to edify themselves. Caleb and Joshua knew they appeared for God and his glory, and therefore doubted not but God would appear for them and their safety. And they were not disappointed, for immediately the glory of the Lord appeared, to the terror and confusion of those that were for stoning the servants of God. When they reflected upon God (Num 14:3), his glory appeared not to silence their blasphemies; but, when they threatened Caleb and Joshua, they touched the apple of his eye, and his glory appeared immediately. Note, Those who faithfully expose themselves for God are sure to be taken under his special protection, and shall be hidden from the rage of men, either under heaven or in heaven.
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Summary
Numbers 14:9 stands as a powerful exhortation from Caleb and Joshua, urging the fearful Israelites to trust in God's unfailing presence and power rather than succumbing to the daunting reports of the Canaanites. It serves as a direct challenge to the nation's burgeoning rebellion, asserting that the inhabitants of the Promised Land, despite their formidable appearance, are divinely disarmed and present no true threat to a people accompanied by the Almighty. This verse encapsulates a pivotal moment of choice between faith and fear, obedience and rebellion, with profound implications for Israel's destiny.
Context
Literary Context
Numbers 14:9 is situated at a critical juncture in the book of Numbers, immediately following the spies' reconnaissance mission to Canaan. In Numbers 13, Moses sent twelve leaders, one from each tribe, to scout the land. Ten of these spies returned with a disheartening report, emphasizing the strength of the inhabitants, their fortified cities, and the presence of giants, leading the congregation to weep and despair (e.g., Numbers 13:28-33). This negative report ignited a spirit of rebellion among the people, who began to grumble against Moses and Aaron, even proposing to appoint a new leader and return to Egypt (Numbers 14:1-4). In stark contrast, Caleb and Joshua, two of the twelve spies, tore their clothes in distress and passionately appealed to the people, urging them to trust in the LORD and enter the land (Numbers 14:6-8). Verse 9 is the climactic statement of their courageous and faithful plea, directly confronting the people's fear and rebellion with a declaration of God's assured victory.
Historical & Cultural Context
The Israelites were a newly liberated slave nation, recently delivered from Egyptian bondage through a series of miraculous interventions by Yahweh. They had experienced God's provision in the wilderness, including manna and water, and had received the Law at Mount Sinai, establishing their covenant relationship with God. Their journey was intended to lead them directly into the land of Canaan, promised to their patriarchs Abraham, Isaac, and Jacob. The Canaanites, a diverse group of peoples inhabiting the land, were known for their fortified cities and often-brutal pagan religious practices, including child sacrifice. From a human perspective, conquering such a land with a largely untrained populace seemed impossible. Culturally, fear of powerful, established nations was natural, and the concept of a divine warrior leading a nation into battle was understood in the ancient Near East, but Israel's unique covenant with the LORD meant His presence guaranteed victory, regardless of the enemy's might. The people's reaction reflects a deep-seated slave mentality and a lack of faith in the face of perceived overwhelming odds, despite having witnessed God's power repeatedly.
Key Themes
This verse powerfully encapsulates several overarching themes prevalent in the book of Numbers and the Pentateuch as a whole. Foremost is the theme of Faith vs. Fear, where Caleb and Joshua directly challenge the people's fear of human adversaries with an unwavering call to trust in God's superior power and presence. This stands in stark contrast to the Consequences of Disobedience and Rebellion, as the people's lack of faith and their desire to turn back constitute a direct rejection of God's covenant promises and commands, ultimately leading to severe judgment (as detailed later in Numbers 14). The verse also underscores the theme of Divine Presence and Protection, with the emphatic declaration "the LORD is with us" serving as the ultimate assurance of victory. This highlights God's active involvement in the lives of His people and His commitment to fulfilling His promises. Finally, the phrase "their defence is departed from them" introduces the theme of Divine Sovereignty over Nations, indicating that God can supernaturally remove the strength and protection of human enemies, rendering them vulnerable before His chosen people. This reinforces the idea that true power resides with the LORD, not with human armies or fortifications.
Exposition and Analysis
Key Word Analysis
The Hebrew word lekhem literally means "food (for man or beast), especially bread, or grain (for making it)." In this context, the phrase "they are bread for us" is a vivid and powerful metaphor. It does not imply cannibalism but rather signifies that conquering the Canaanites would be as easy and satisfying as consuming a meal. It conveys the idea of an effortless victory, ready provision, and complete vulnerability of the enemy when God is on Israel's side. This stands in stark contrast to the fearful spies' report that the giants would "devour" Israel (Numbers 13:32). Caleb and Joshua turn the metaphor of consumption on its head, asserting Israel's dominance through God's power.
The Hebrew word tsel literally means "shade, whether literal or figurative." In ancient Near Eastern thought, "shade" often symbolized protection, shelter, or refuge, especially from the scorching sun or from enemies. For example, one might "take refuge in the shadow of the LORD" (e.g., Psalm 91:1). Therefore, "their defence is departed from them" means that their divine or inherent protection, their strength, their covering, or their ability to withstand attack has been removed. It implies that God has withdrawn any favor or protection from the Canaanites, leaving them exposed and vulnerable to Israel.
This is the Tetragrammaton, the personal covenant name of God, often translated as "Yahweh." The Ground Truth Strong's Data defines it as "(the) self-Existent or Eternal; Jehovah, Jewish national name of God; Jehovah, the Lord." Its use here is highly significant. It emphasizes that the God who is with Israel is not a generic deity but the specific, covenant-keeping God who delivered them from Egypt, provided for them in the wilderness, and promised them the land. His presence signifies His faithfulness, power, and commitment to His people. The assurance "the LORD is with us" is the foundational premise for Caleb and Joshua's confidence and the ultimate reason why Israel should not fear.
Verse Breakdown
"Only rebel not ye against the LORD"
This is a direct, urgent command against disobedience and mistrust. The "rebellion" here is not just an act of defiance but a profound lack of faith in God's promises and power, manifested in their refusal to enter the land and their desire to return to Egypt. It highlights the spiritual gravity of their fear, equating it with an act of rebellion against the very God who redeemed them.
"neither fear ye the people of the land"
This is a correlative command, directly addressing the source of their rebellion – fear. Caleb and Joshua understand that the people's fear of the Canaanites is a symptom of their deeper fear of God's inability or unwillingness to fulfill His promises. This command urges them to overcome their human-centric fear by focusing on God's omnipotence.
"for they [are] bread for us"
This clause provides the first reason for not fearing. It is a powerful metaphor asserting the utter vulnerability of the Canaanites. Their conquest will be easy and satisfying, like consuming a meal. It directly counters the fearful spies' report of "giants" and "devouring" enemies (Numbers 13:32), re-framing the enemy as an object of easy victory.
"their defence is departed from them"
This provides the second reason for not fearing, explaining why the Canaanites are "bread." It indicates a divine act: God has removed their protection, their strength, or their ability to withstand Israel. This implies God's sovereign hand is at work, weakening the enemy and ensuring Israel's success. It suggests that the Canaanites, despite their physical might, lack divine favor and are therefore vulnerable.
"and the LORD [is] with us"
This is the ultimate and most foundational reason for Israel's confidence. It is the theological bedrock of Caleb and Joshua's argument. The presence of Yahweh, the covenant-keeping God, guarantees victory. His active presence means His power, protection, and faithfulness are fully engaged on behalf of His people, rendering any human enemy inconsequential.
"fear them not"
This concluding phrase serves as a powerful reiteration and summary of the central command. It underscores the core message of faith over fear, bringing the exhortation to a decisive close. It is a direct, emphatic call to courage rooted in divine assurance.
Literary Devices
Numbers 14:9 is rich in literary devices that amplify its message. The most prominent is Metaphor, specifically in the phrase "they are bread for us." This vivid imagery transforms the formidable Canaanites into something easily consumed and overcome, directly challenging the fearful narrative of the other spies. The verse also employs Antithesis, contrasting the Israelites' potential rebellion and fear with the call to trust and courage. The "rebel not" and "fear not" commands are set against the reality of God's presence and the enemy's vulnerability. Furthermore, the verse utilizes Repetition for emphasis, beginning with "neither fear ye" and concluding with "fear them not," driving home the central imperative to overcome fear through faith. The structure of the argument, moving from command ("rebel not," "fear not") to supporting reasons ("for they are bread," "their defence is departed," "the LORD is with us"), demonstrates a logical and persuasive Rhetorical Appeal designed to inspire confidence and obedience.
Theological and Thematic Connections
Numbers 14:9 is a profound theological statement on divine sovereignty, human responsibility, and the nature of faith. It teaches that true courage stems not from human strength or favorable circumstances, but from an unwavering reliance on God's character and promises. The Israelites' failure to heed Caleb and Joshua's words resulted in forty years of wilderness wandering, demonstrating the severe consequences of unbelief and rebellion against God's clear will. Conversely, the verse highlights God's faithfulness to His covenant, even when His people falter. His presence is the ultimate guarantee of victory, rendering all human threats insignificant. This principle transcends the historical context, serving as a timeless reminder that God's people are called to walk by faith, not by sight, trusting that His presence negates all opposition.
Reflection and Application
The message of Numbers 14:9 resonates deeply with believers today, offering a powerful antidote to fear and doubt in a world full of challenges. Just as Israel faced formidable giants and fortified cities, we often encounter "giants" in our lives—overwhelming circumstances, daunting tasks, spiritual battles, or societal pressures that threaten to paralyze us with fear. Caleb and Joshua's unwavering faith reminds us that our perspective must shift from the size of the problem to the greatness of our God. When we are tempted to rebel against God's calling or retreat from His purposes due to fear, this verse calls us to remember that if the LORD is with us, our adversaries are disarmed, their "defence is departed." Our spiritual enemies, though real, are ultimately "bread for us" in the sense that God has already secured the victory through Christ. Our task is not to generate courage from within, but to receive it by trusting in His unfailing presence and power, stepping out in obedience even when the odds seem stacked against us. This verse is a timeless call to embrace a faith that sees God's provision and victory where human eyes see only insurmountable obstacles.
Questions for Reflection
FAQ
What does "they are bread for us" truly mean in this context?
The phrase "they are bread for us" (Hebrew: lekhem) is a powerful metaphor, not to be taken literally. It means that conquering the inhabitants of Canaan would be as easy and satisfying as consuming a meal. It conveys the idea of an effortless victory and ready provision, emphasizing the enemy's utter vulnerability when God is on Israel's side. This stands in direct contrast to the fearful report of the other spies, who claimed the Canaanites would "devour" Israel (Numbers 13:32). Caleb and Joshua are asserting that, with God's help, Israel will easily overcome their enemies.
How does "their defence is departed from them" relate to God's sovereignty?
This phrase signifies that God, in His sovereign power, has supernaturally removed any protection, strength, or divine favor from the Canaanites. In ancient Near Eastern thought, "defence" (Hebrew: tsel, meaning "shade" or "shadow") often implied protection, including divine protection. Thus, its departure means they are exposed and vulnerable. This highlights God's absolute control over nations and His ability to weaken even the most formidable adversaries when they stand against His purposes for His people. It underscores that the outcome of battles is ultimately determined by God's will, not by human might or fortifications.
Christ-Centered Fulfillment
Numbers 14:9 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the embodiment of God's presence "with us" and the one who has disarmed all spiritual adversaries. Just as Caleb and Joshua urged Israel not to fear human enemies because the LORD was with them, so believers today are called not to fear the spiritual powers of darkness, for Christ has already triumphed over them. The "bread for us" metaphor, signifying easy victory over enemies, is profoundly fulfilled in Christ, who declared Himself the Bread of Life, sustaining us and enabling us to overcome. Through His death and resurrection, Jesus has stripped the "defence" from Satan and his forces, rendering them powerless against those who are in Him. Colossians 2:15 declares that Christ "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him." Our ultimate enemy, death, has lost its sting through Christ's victory (1 Corinthians 15:55-57). Therefore, the assurance "the LORD is with us" finds its pinnacle in Immanuel, God with us (Matthew 1:23), and in Jesus' promise to be with His disciples "always, to the end of the age" (Matthew 28:20). Because Christ has conquered, we are more than conquerors (Romans 8:37) and need not fear, for our spiritual adversaries are indeed "bread for us" in the context of His finished work.