Bible Commentaries

THE SPIES AND THEIR REPORT

Numbers 13:1-33; Numbers 14:1-10

Two narratives at least appear to be united in the thirteenth and fourteenth chapters. From Numbers 13:17; Numbers 13:22-23, we learn that the spies were despatched by way of the south, and that they went to Hebron and a little beyond, as far as the valley of Eshcol. But Numbers 13:21 states that they spied out the land from the wilderness of Zin, south of the Dead Sea, to the entering in of Hamath. The latter statement implies that they traversed what were afterwards called Judaea, Samaria, and Galilee, and penetrated as far as the valley of the Leontes, between the southern ranges of Libanus and Antilibanus. The one account taken by itself would make the journey of the spies northward about a hundred miles; the other, three times as long.

A further difference is this: According to one of the narratives Caleb alone encourages the people. {Numbers 13:30, Numbers 14:24} But according to the Numbers 13:8; Numbers 14:6-7, Joshua, as well as Caleb, is among the twelve, and reports favourably as to the possibility of conquering and possessing Canaan.

Without deciding on the critical points involved, we may find a way of harmonising the apparent differences. It is quite possible, for instance, that while some of the twelve were instructed to keep in the south of Canaan, others were sent to the middle district and a third company to the north. Caleb might be among those who explored the south; while Joshua, having gone to the far north, might return somewhat later and join his testimony to that which Caleb had given. There is no inconsistency between the portions ascribed to the one narrative and those referred to the other; and the account, as we have it, may give what was the gist of several co-ordinate documents. As to any variance in the reports of the spies, we can easily understand how those who looked for smiling valleys and fruitful fields would find them, while others saw.only the difficulties and dangers that would have to be faced.

The questions occur, why and at whose instance the survey was undertaken. From Deuteronomy we learn that a demand for it arose among the people. Moses says: {Deuteronomy 1:22} "Ye came near unto me every one of you, and said, Let us send men before us, that they may search the land for us, and bring us word again of the way by which we must go up, and the cities unto which we shall come." In Numbers the expedition is undertaken at the order of Jehovah conveyed through Moses. The opposition here is only on the surface. The people might desire, but decision did not lie with them. It was quite natural when the tribes had at length approached the frontier of Canaan that they should seek information as to the state of the country. And the wish was one which could be sanctioned, which had even been anticipated. The land of Canaan was already known to the children of Abraham, Isaac, and Jacob, and the praise of it as a land flowing with milk and honey mingled with their traditions. In one sense there was no need to send spies, either to report on the fertility of the land or on the peoples dwelling in it. Yet Divine Providence, on which men are to rely, does not supersede their prudence and the duty that rests with them of considering the way they go. The destiny of life or of a nation is to be wrought out in faith; still we are to use all available means in order to ensure success. So personality grows through providence, and God raises men for Himself.

To the band of pioneers each tribe contributes a man, and all the twelve are headmen, whose intelligence and good faith may presumably be trusted. They know the strength of Israel; they should also be able to count upon the great source of courage and power-the unseen Friend of the nation. Remembering what Egypt is, they know also the ways of the desert; and they have seen war. If they possess enthusiasm and hope, they will not be dismayed by the sight of a few walled towns or even of some Anakim. They will say, "The Lord of hosts is with us, the God of Jacob is our refuge." Yet there is danger that old doubts and new fears may colour their report. God appoints men to duty; but their personal character and tendencies remain. And the very best men Israel can choose for a task like this will need all their faithfulness and more than all their faith to do it well.

The spies were to climb the heights visible in the north, and look forth towards the Great Sea and away to Moriah and Carmel. They were also to make their way cautiously into the land itself and examine it. Moses anticipates that all he has said in praise of Canaan will be made good by the report, and the people will be encouraged to enter at once on the final struggle. When the desert was around them, unfruitful, seemingly interminable, the Israelites might have been disposed to fear that journeying from Egypt they were leaving the fertility of the world farther and farther behind. Some may have thought that the Divine promise had misled and deceived them, and that Canaan was a dream. Even although they had now overpassed that dreary region covered with coarse gravel, black flints, and drifting sand, "the great and terrible wilderness," what hope was there that northward they should reach a land of olives, vineyards, and flowing streams? The report of the spies would answer this question.

Now in like manner the future state of existence may seem dim and unreal, scarcely credible, to many. Our life is like a series of marches hither and thither through the desert. Neither as individuals nor as communities do we seem to approach any state of blessedness and rest. Rather, as years go by, does the region become more inhospitable. Hopes once cherished are one after another disappointed. The stern mountains that overhung the track by which our forefathers went still frown upon us. It seems impossible to get beyond their shadow. And in a kind of despair some may be ready to say: There is no promised land. This waste, with its sere grass, its burning sand, its rugged hills, makes the whole of life. We shall die here in the wilderness like those who have been before us; and when our graves are dug and our bodies laid in them, our existence will have an end. But it is a thoughtless habit to doubt that of which we have no full experience. Here we have but begun to learn the possibilities of life and find a clew to its Divine mysteries. And even as to the Israelites in the wilderness there were not wanting signs that pointed to the fruitful and pleasant country beyond, so for us, even now, there are previsions of the higher world. Some shrubs and straggling vines grew in sheltered hollows among the hills. Here and there a scanty crop of maize was reared, and in the rainy season streams flowed down the wastes. From what was known the Israelites might reason hopefully to that which as yet was beyond their sight. And are there not fore-signs for the soul, springs opened to the seekers after God in the desert, some verdure of righteousness, some strength and peace in believing?

Science and business and the cares of life absorb many and bewilder them. Immersed in the work of their world, men are apt to forget that deeper draughts of life may be drunk than they obtain in the laboratory or the countinghouse. But he who knows what love and worship are, who finds in all things the food of religious thought and devotion, makes no such mistake. To him a future in the spiritual world is far more within the range of hopeful anticipation than Canaan was to one who remembered Egypt and had bathed in the waters of the Nile. Is the heavenly future real? It is: as thought and faith and love are real, as the fellowship of souls and the joy of communion with God are realities. Those who are in doubt as to immortality may find the cause of that doubt in their own earthliness. Let them be less occupied with the material, care more for the spiritual possessions, truth, righteousness, religion, and they will begin to feel an end of doubt. Heaven is no fable. Even now we have our foretaste of its refreshing waters and the fruits that are for the healing of the nations.

The spies were to climb the hills which commanded a view of the promised land. And there are heights which must be scaled if we are to have previsions of the heavenly life. Men undertake to forecast the future of the human race who have never sought those heights. They may have gone out from camp a few miles or even some days’ journey, but they have kept in the plain. One is devoted to science, and he sees as the land of promise a region in which science shall achieve triumphs hitherto only dreamt of, when the ultimate atoms shall disclose their secrets and the subtle principle of life shall be no longer a mystery. The social reformer sees his own schemes in operation, some new adjustment of human relations, some new economy or system of government, the establishment of an order that shall make the affairs of the world run smoothly, and banish want and care and possibly disease from the earth. But these and similar previsions are not from the heights. We have to climb quite above the earthly and temporal, above economics and scientific theories. Where the way of faith rises, where the love of men becomes perfect in the love of God, not in theory but in the practical endeavour of earnest life, there we ascend, we advance. We shall see the coming kingdom of God only if we are heartily with God in the ardour of the redeemed soul, if we follow in the footsteps of Christ to the summits of Sacrifice.

The spies went forth from among tribes which had so far made a good journey under the Divine guidance. So well had the expedition sped that a few days’ march would have brought the travellers into Canaan. But Israel was not a hopeful people nor a united people. The thoughts of many turned back; all were not faithful to God nor loyal to Moses. And as the people were, so were the spies. Some may have professed to be enthusiastic who had their doubts regarding Canaan and the possibility of conquering it. Others may have even wished to find difficulties that would furnish an excuse for returning even to Egypt. Most were ready to be disenchanted at least and to find cause for alarm. In the south of Canaan a pastoral district, rocky and uninviting towards the shore of the Dead Sea, was found to be sparsely occupied by wandering companies of Amalekites, Bedawin of the time, probably with a look of poverty and hardship that gave little promise for any who should attempt to settle where they roamed. Towards Hebron the aspect of the country improved; but the ancient city, or at all events its stronghold, was in the hands of a class of bandits whose names inspired terror throughout the district-Ahiman, Sheshai, and Talmai, sons of Anak. The great stature of these men, exaggerated by common report, together with stories of their ferocity, seem to have impressed the timid Hebrews beyond measure. And round Hebron the Amorites, a hardy highland race, were found in occupation. The report agreed on was that the people were men of great stature; that the land was one which ate up its inhabitants-that is to say, yielded but a precarious existence. Just beyond Hebron vineyards and olive-groves were found; and from the valley of Eschol one fine cluster of grapes was brought, hung upon a rod to preserve the fruit from injury, an evidence of capabilities that might be developed. Still the report was an evil one on the whole.

Those who went farther north had to tell of strong peoples-the Jebusites and Amorites of the central region, the Hittites of the north, the Canaanites of the seaboard, where afterwards Sisera had his headquarters. The cities, too, were great and walled. These spies had nothing to say of the fruitful plains of Esdraelon and Jezreel, nothing to tell of the flowery meadows the "murmuring of innumerable bees," the terraced vineyards, the herds of cattle and flocks of sheep and goats. They had seen the strong, resolute holders of the soil, the fortresses, the difficulties; and of these they brought back an account which caused abundant alarm. Joshua and Caleb alone had the confidence of faith, and were assured that Jehovah, if He delighted in His people, would give them Canaan as an inheritance.

The report of the majority of the spies was one of exaggeration and a certain untruthfulness. They must have spoken altogether without knowledge, or else allowed themselves to magnify what they saw, when they said of the children of Anak, "We were in our own sight as grasshoppers, and so we were in their sight." Possibly the Hebrews were at this time somewhat ill-developed as a race, bearing the mark of their slavery. But we can hardly suppose that the Amorites, much less the Hittites, were of overpassing stature. Nor could many cities have been so large and strongly fortified as was represented, though Lachish, Hebron, Shalim, and a few others were formidable. On the other hand, the picture had none of the attractiveness it should have borne. These exaggerations and defects, however, are the common faults of misbelieving and therefore ignorant representation. Are any disposed to leave the wilderness of the world and possess the better country? A hundred voices of the baser kind will be heard giving warning and presage. Nothing is said about its spiritual fruit, its joy, hope, and peace. But its hardships are detailed, the renunciations, the obligations, the conflicts necessary before it can be possessed. Who would enter on the hopeless task of trying to cast out the strong man armed, who sits entrenched-of holding at bay the thousand forces that oppose the Christian life? Each position must be taken after a sore struggle and kept by constant watchfulness. Little know they who think of becoming religious how hard it is to be Christians. It is a life of gloom, of constant penitence for failures that cannot be helped, a life of continual trembling and terror. So the reports go that profess to be those of experience and knowledge of men and women who understand life.

Observe also that the account given by those who reconnoitred the land of promise sprang from an error which has its parallel now. The spies went supposing that the Israelites were to conquer Canaan and dwell there purely for their own sake, for their own happiness and comfort. Had not the wilderness journey been undertaken for that end? It did not enter into the consideration either of the people as a whole or of their representatives that they were bound for Canaan in order to fulfil the Divine purpose of making Israel a means of blessing to the world. Here, indeed, a spirituality of view was needful which the spies could not be expected to have. Breadth of foresight, too, would have been required which in the circumstances scarcely lay within human power. If any of them had taken account of Israel’s spiritual destiny as a witness for Jehovah in the midst of the heathen, could they have told whether this land of Syria or some other would be a fit theatre for the fulfilment of that high destiny?

And in ignorance like theirs lies the source of mistakes often made in judging the circumstances of life, in deciding what will be wisest and best to undertake. We, too, look at things from the point of view of our own happiness and comfort, and, in a higher range, of our religious enjoyment. If we see that these are to be had in a certain sphere, by a certain movement or change, we decide on that change, we choose that sphere. But if neither temporal well-being nor enjoyment of religious privilege appears to be certain, our common practice is to turn in another direction. Yet the truth is that we are not here, and we shall never be anywhere, either in this world or another, simply to enjoy, to have the milk and honey of a smiling land, to fulfil our own desires and live to ourselves. The question regarding the fit place or state for us depends for its answer on what God means to do through us for our fellow-men, for the truth, for His kingdom and glory. The future which we with greater or less success attempt to conquer and secure will, as the Divine hand leads us on, prove different from our dream in proportion as our lives are capable of high endeavour and spiritual service. We shall have our hope, but not as we painted it.

Who are the Calebs and Joshuas of our time? Not those who, forecasting the movements of society, see what they think shall be for their people a region of comfort and earthly prosperity, to be maintained by shutting out as far as possible the agitation of other lands; but those who realise that a nation, especially a Christian nation, has a duty under God to the whole human race. Those are our true guides and come with inspiration who bid us not be afraid in undertaking the world-wide task of commendering truth, establishing righteousness, seeking the enfranchisement and Christianisation of all lands.

Notwithstanding the efforts of Caleb and afterwards of Joshua to controvert the disheartening reports spread by their companions, the people were filled with dismay; and night fell upon a weeping camp. The pictures of those Anakim and of the tall Amorites, rendered more terrible by imagination, appear to have had most to do with the panic. But it was the general impression also that Canaan offered no attractions as a home. There was murmuring against Moses and Aaron. Disaffection spread rapidly, and issued in the proposal to take another leader and return to Egypt. Why had Jehovah brought them across the desert to put them under the sword at last? The tumult increased, and the danger of a revolt became so great that Moses and Aaron fell on their faces before the assembly.

Always and everywhere faithless means foolish, faithless means cowardly. By this is explained the dejection and panic into which the Israelites fell, into which men often fall. Our life and history are not confided to the Divine care; our hope is not in God. Nothing can save a man or a nation from vacillation, despondency, and defeat but the conviction that Providence opens the may and never fails those who press on. No doubt there are considerations which might have made Israel doubtful whether the conquest of Canaan lay in the way of duty. Some modern moralists would call it a great crime-would say that the tribes could look for no success in endeavouring to dispossess the inhabitants of Canaan, or even to find a place among them. But this thought did not enter into the question. Panic fell on the host, because doubt of Jehovah and His purpose overcame the partial faith which had as yet been maintained with no small difficulty.

Now it was by the mouth of Moses Israel had been assured of the promise of God. Broadly speaking, faith in Jehovah was faith in Moses, who was their moralist, their prophet, their guide. Men here and there, the seventy who prophesied for instance, had their personal consciousness of the Divine power; but the great mass of the people had the covenant, and trusted it through the mediation of Moses. Had Moses then, as the Israelites could judge, a right to command unquestionable authority as a revealer of the will of the unseen God? Take away from the history every incident, every feature, that may appear doubtful, and there remains a personality, a man of distinguished unselfishness, of admirable patience, of great sagacity, who certainly was a patriot, and as certainly had greater conceptions, higher enthusiasms, than any other man of Israel. It was perhaps difficult for those who were gross in nature and very ignorant to realise that Moses was indeed in communication with an unseen, omnipotent Friend of the people. Some might even have been disposed to say: What if he is? What can God do for us? If we are to get anything, we must seek and obtain it for ourselves. Yet the Israelites as a whole held the almost universal belief of those times, the conviction that a Power above the visible world does rule the affairs of earth. And there was evidence enough that Moses was guided and sustained by the Divine hand. The sagacious mind, the brave, noble personality of Moses, made for Israel, at least for every one in Israel capable of appreciating character and wisdom, a bridge between the seen and the unseen, between man and God.

We must not indeed deny that this conviction was liable to challenge and revision. It must always be so when a man speaks for God, represents God. Doubt of the wisdom of any command meant doubt whether God had really given it by Moses. And when it seemed that the tribes had been unwisely brought to Canaan, the reflection might be that Moses had failed as an interpreter. Yet this was not the common conclusion. Rather, from all we learn, was it the conclusion that Jehovah Himself had failed the people or deceived them. And there lay the error of unbelief which is constantly being committed still.

For us, whatever may be said as to the composition of the Bible, it is supremely, and as no other sacred book can be, the Word of God. As Moses was the one man in Israel who had a right to speak in Jehovah’s name, so the Bible is the one book which can claim to instruct us in faith, duty, and hope. Speaking to us in human language, it may of course be challenged. At one point and another, some even of those who believe in Divine communication to men may question whether the Bible writers have always caught aright the sound of the heavenly Word. And some go so far as to say: There is no Divine Voice; men have given as the Word of God, in good faith, what arose in their own mind, their own exalted imagination.

Nevertheless, our faith, if faith we are to have at all, must rest on this Book. We cannot get away from human words. We must rely on spoken or written language if we are to know anything higher than our own thought. And what is written in the Bible has the highest marks of inspiration-wisdom, purity, truth, power to convince and convert and to build up a life in holiness and in hope.

It remains true accordingly that doubt of the Bible means for us, must mean, not simply doubt of the men who have been instrumental in giving us the Book, but doubt of God Himself. If the Bible did not speak in harmony with nature and reason and the widest human experience when it lays down moral law, prescribes the true rules and unfolds the great principles of life, the affirmation just made would be absurd. But it is a book of breadth, full of wisdom which every age is verifying. It stands an absolute, the manifest embodiment of knowledge drawn from the highest sources available to men-from sources not earthly nor temporary, but sublime and eternal. Faith, therefore, must have its foundation on the teaching of this Book as to "what man is to believe concerning God and what duty God requires of man." And on the other hand infidelity is and must be the result of rejecting the revelation of the Bible, denying that here God speaks with supreme wisdom and authority to our souls.

The Israelites doubting Jehovah who had spoken through Moses, that is to say, doubting the highest, most inspiring word it was possible for them to hear, turning away from the Divine reason that spoke, the heavenly purpose revealed to them, had nothing to rely upon. Confused inadequate counsels, chaotic fears, waited immediately upon their revolt. They sank at once to despondency and the most fatuous and impossible projects. The men who stood against their despair were made offenders, almost sacrificed to their fear. Joshua and Caleb, facing the tumult, called for confidence. "Fear not ye the people of the land," they said, "for they are bread for us: their defence is removed from over them, and Jehovah is with us: fear them not." But all the congregation bade stone them with stones; and it was only the bright glow of the pillar of fire shining out at the moment that prevented a dreadful catastrophe.

So the faithless generations fell back still into panic, fatuity, and crime. Trusting in their resources, men say, "No change need trouble us; we have courage, wisdom, power, sufficient for our needs." But have they unity, have they any scheme of life for which it is worth while to be courageous? The hope of bare continuance, of ignoble safety and comfort will not animate, will not inspire. Only some great vision of Duty seen along the track of the eternally right will kindle the heart of a people; the faith that goes with that vision will alone sustain courage. Without it, armies and battleships are but a temporary and flimsy defence, the pretext of a self-confidence, while the heart is clouded with despair. Whether men say, We will return to Egypt, refusing the call of Providence which bids us fulfil a high destiny, or still refusing to fulfil it, We will maintain ourselves in the wilderness-they have in secret the conviction that they are failures, that their national organisation is a hollow pretence. And the end, though it may linger for a time, will be dismemberment and disaster.

Modern nations, nominally Christian, are finding it difficult to suppress disorder, and occasionally we are almost thrown into a state of panic by the activity of revolutionists. Does the cause not lie in this, that the en avant of Providence and Christianity is not obeyed either in the politics or social economy of the people? Like Israel, a nation has been led so far through the wilderness, but advance can only be into a new order which faith perceives, to which the voice of God calls. If it is becoming a general conclusion that there is no such country, or that the conquest of it is impossible, if many are saying, Let us settle in the wilderness, and others, Let us return to Egypt, what can the issue be but confusion? This is to encourage the anarchist, the dynamiter. The enterprise of humanity, according to such counsels, is so far a failure, and for the future there is no inspiring hope. And to make economic self-seeking the governing idea of a nation’s movement is simply to abandon the true leader and to choose another of some ignominious order. Would it have been possible to persuade Moses to hold the command of the tribes, and yet remain in the desert or return to Egypt? Neither is it possible to retain Christ as our captain and also to make this world our home, or return to a practical heathenism, relieved by abundance of food, the Hellenic worship of beauty, the organisation of pleasure. For the great enterprise of spiritual redemption alone will Christ be our leader. We lose Him if we turn to the hopes of this world and cease to press the journey towards the city of God.

THE DOOM OF THE UNBELIEVING

Numbers 14:1-45

THE spirit of revolt which came to a head in the proposal to put Joshua and Caleb to death was quelled by the fiery splendour that flashed out at the tent of meeting; but disaffection continued, and Moses realised with horror that immediate destruction threatened the tribes. Jehovah would smite them with pestilence, disinherit them, and raise up a new nation greater and mightier than they. Moses himself should be the father of the destined race.

The thought was one at which an ambitious man would have grasped; and to entertain it might well seem a good man’s duty. In what better way could one of earnest and courageous spirit serve the world and the Divine purpose of grace? Moses stood as a representative of Abraham, to whom the promise had been first given, and of Jacob, to whom it had been renewed. If the will of Heaven was that a fresh beginning in the old succession should be made, the honour was not lightly to be put aside. Moses now saw, as Abraham saw, a great possibility. The Divine purpose did not fail, though Israel proved unfit to serve it; in the field of a more instructed age that magnificent hope which made Abraham great would blossom more generously and yield its fruit of blessing. With the sense of this possible honour to himself, there came, however, to Moses other and arresting thoughts. For Abraham had become great by sacrifice, and only one spiritually greater even than he could found a worthier race. Did Moses not think of that scene on Moriah, when the son of the promise lay stretched on the altar, and feel himself inspired for a sacrifice of his own? Yet what could it be? Nothing but the silent inward refusal of that great honour which was being put in his power, the honour of becoming even higher than Abraham in the line of originators. True, it seemed that necessity was laid on him. Yet might not Jehovah intervene on Israel’s behalf as once before on Isaac’s when the moment of his death had almost come? Not to sacrifice Israel was the call Moses heard when he listened in the silence, but to sacrifice his own hope, though it seemed to be pressed on him by Providence. And this began to prove itself the necessity. On the one hand he could not hide the fear that even if the Israelites were settled in Canaan a long period of education would be required to fit them for national life and power; after many generations they would be still incapable of any high spiritual task. But if Israel perished, what would happen? The faith of Jehovah, already established as an influence in the world, would fall into abeyance. When doom fell on Israel, the Egyptians would hear of it, Canaan would hear of it. The desert, the valley of the Nile, the hills of the Promised Land, would ring with the exultant cry that Jehovah had failed. And then-how long would the world have to wait till this seeming defeat could be retrieved? Century after century had passed since Abraham left his own land to fulfil the vocation of God. Century after century would have to pass before the sons of Moses could attain to any greatness, any power to move the world. The instrument Jehovah had meanwhile to use was imperfect; the tribes were not like a strong two-edged sword in the hand of the King. Yet they existed; they could be used, and Divine might, Divine grace, could overcome their imperfection. Ere the world grew older in ignorance and idolatry, Moses would have the heavenly purpose wrought. For this he will renounce, for this he must renounce, the honour possible to himself. Let Jehovah do all.

His choice made, Moses intercedes with God. The prayer has an air of simple anthropomorphism. He appears to plead that Jehovah should not imperil His own fame. The underlying thought is partly concealed by the form of expression; but the meaning is clear. It is the dawning power of the religion of God for which Moses is concerned. He would not have that lost to men which by the events of the exodus and the wilderness journey has been so far secured. Egypt is half persuaded; Canaan is beginning to see that Jehovah is greater than Anubis and Thoth, than Moloch and Baal. Was that impression to fade and to be succeeded by doubt, possibly contempt of Jehovah as Israel’s God? He had brought His people into the wilderness, but He could not establish them in Canaan; therefore He slew them: if that were said, would not the loss to mankind be incalculable? "Thou, Jehovah, art seen face to face, and Thy cloud standeth over them, and Thou goest before them in a pillar of cloud by day, and in a pillar of fire by night." The astonished lands have seen this; let them not return with greater trust than ever to their own poor idols.

In the report of Moses’ intercession words are quoted which were part of the revelation of the Divine character at Sinai: "Jehovah slow to anger, and plenteous in mercy, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and fourth generation." The prayer quoting these latter clauses is abundantly sincere; and it proceeds on the belief that mercy rather than judgment is the delight of God. The greatness of the Divine compassion, already shown time after time since the people left Egypt, is still relied upon. And the desire of Moses is granted so far as it is in harmony with the character and purpose of God. "Thou wast a God that forgavest them, though Thou tookest vengeance of their doings" {Psalms 99:1-9} Jehovah says, "I have pardoned according to My word." The national sin is not to be visited with destruction of the nation. No pestilence shall exterminate the murmurers, nor shall they be left without the guidance of Moses and of the cloud to melt away in the plagues of the wilderness. But yet the power of Jehovah shall be shown in their punishment; the manner of it shall be such that the earth shall be filled with the glory of the Lord. The men who came out of Egypt and have tempted Jehovah ten times shall never see Canaan. Their carcases shall fall in the desert. For forty years shall the Israelites wander as shepherds till the evil generation shall have disappeared.

Divine Providence judges the pusillanimity of men. Their fear deprives them of that which is offered and actually put within their grasp. They prove themselves incapable when the time of decisive endeavour comes, and a new generation must arise before the ripeness of circumstance again opens the way. The case of the Israelites shows that rebuke and disappointment are necessary in the Divine discipline of human life. Defects of character, of faith, are not overcome by a tour de force in order that the development of a heavenly purpose may be hastened. It would indeed cease to be a heavenly purpose, if with easy forgiveness God gave miraculous success. The result would be no gain in the long run to any good cause. If men fail, God can wait for others who shall not fail. We are apt to forget this; we think that we show proper trust in the fulness of Divine pardon when we insist that men who have erred and been forgiven, who have faithlessly missed their opportunity and passed through penitence into new zeal, shall be hurried on to the duties they refused to face. But now, as in the times of Israel, the law of adequate discipline forbids, the law of punishment forbids. Humanity is not to be cheated of its Divine instruction, nor shall any pretext of generosity or necessity be urged in order that certain men may enter a Canaan they once refused to possess. We see a term set to a probation.

Does it appear an inordinate punishment, this denial of Canaan to the unbelieving? There is no need to think so. For the men and women who held back in doubt of God, the wilderness, quite as well as Canaan, would serve the main end, to teach them trust. Life went on still under the protection of the Almighty. The desert was His, as well as the land flowing with milk and honey. Yea, in the desert they had, being such as they were, fewer temptations to question the power of God and their own need of Him than they would have found in the land of promise. May we not say that men who had been so ready to receive an evil report of the land would have been confirmed in their doubt of Jehovah if they had been allowed to cross the frontier? Better for them to remain in the desert that made no pretence to be anything else, than to enter Canaan and find excuses for calling it a desert. No individual was prevented from learning to know God and trust Him; of that we may be sure. The way of instruction was that of penitence and sorrow and continued hardships. But there would have been no other way for those unbelievers even if they had entered on the promised inheritance. In Canaan, as well as in the desert, they would have had to learn contrition, to advance their moral life by means of temporal hardships and defeat.

And there was a limitation of the judgment. Only those from twenty years old and upward were included. The young men and young women, presumably because they had not bewailed their lot and cried against Moses and God, having too much of the hopeful spirit of youth, were not condemned to die in the wilderness. A difference was there, and by the terms of the deliverance was made clear, which often comes to light in human history. The old, who should know most of the goodness of God and His unfailing power, draw back; the young and inexperienced are ready to advance. Men who are occupied with affairs tend to think that their wise management brings success, and they place Divine Providence secondary to their own wisdom. Shall we be able for this? they ask. Does this approve itself to us as men of the world, responsible men? If not, they think it would be folly to go forward even at the call of God. But the young are not so wise in their own experience; they are in the mood to dare: the young and the trustful-men like Joshua and Caleb, who have learned that power and success are of God, and that His way is always safe. To calculate and act on the basis of expediency is not the failing of the young. Let us pray for men who have faith in the future of humanity and of the Church to stand forth and rally about them the youths, not spoiled by over-wise theories of life, who have still in their souls the heavenly instinct of hope.

Caleb has here and elsewhere in the history peculiar honour, all the more remarkable that he was, properly speaking, no Israelite. The narrative at this point associates his family with the tribe of Judah. But Caleb was a Kenizzite; {Numbers 32:12} and Kenaz appears in Genesis 36:11; Genesis 36:15, as an Edomite or descendant of Esau. At what time this particular Kenizzite family joined the expedition of Israel we have no hint. As yet, however, there was no intermarriage; and it should be noticed that the district which in consideration of his fidelity Caleb has for his inheritance in Canaan is the same as was occupied by Kenizzites before the conquest. There is, of course, no improbability in this; it may rather appear to give proof of the genuineness of the narrative. Caleb joins the Israelites, attaches himself to Judah in the camp and on the march, proves himself a faithful servant of God and of the host, and has the promise of his forefathers’ inheritance when the distribution of Canaan shall be made. He reported favourably of the region about Hebron; and Hebron became his city, as we learn from Joshua 14:1-15.

In contrast to the special promise made to Joshua and Caleb is the fate of the other ten whose report brought "a slander upon the land." These "died by the plague before Jehovah." It would seem that before Moses appealed to God on behalf of the people, the pestilence was spreading which might have swept the Israelites down like Sennacherib’s army in after-times. And the ten false spies had been among the first to die. Little indeed know men how soon providence will convict them of their faithlessness and rebellion. Let us save our lives, they say, by holding back from duties that involve difficulty and danger. Why advance where we are sure to fall by the sword? But the sword finds them nevertheless, or the plague lays hold of them; and where then is the life they were so careful to preserve? The men of Israel who said, "Let us not go to Canaan, but return to Egypt," neither see Canaan nor Egypt. They gain nothing they desire; they lose all they were so careful to keep.

Suddenly at Numbers 14:40 we are brought to a new development. The people no sooner hear their doom than they resolve to take the future into their own hands. They acknowledge that they have sinned, meaning, however, only that they have fallen into a mistake the consequences of which they had not foreseen; and with this inadequate confession of fault they decide to make the advance into Canaan forthwith. They do not see that instead of recovering their hope in God by any such attempt they will really deepen the alienation between themselves and Him. Submission is indeed hard, but it is their one grace, their one duty. If they press on into Canaan, they must go without the Lord, as Moses warns them, and they shall not prosper.

It is not enough when men have discovered an evil heart of unbelief, and turned again in repentance, that they take up the thread of life which has become ravelled. Perverse faithlessness cannot be cured by a sudden decision to resume the duty which was abandoned in fear. The refusal was no superficial thing, but had its source in the springs of will, the character and habits of life. We are apt to judge otherwise, and to suppose that we can alter the whole current of our nature by a single act of choice. Today the trend is strongly in one direction, along a channel which has been forming for many years; tomorrow we think it possible to become other men, strong where we were weak, determined upon that which we abhorred. But something must intervene; some change must take place deeper than our impulse. We must have the new heart and the right spirit; and in proportion to the gravity of the situation and the importance of the duty to be done must the time of discipline be long. The wilderness wandering had to be for many years because the temper of a whole people was to be altered. For a single person a far shorter ordeal may suffice. He may pass through the stages of conviction, repentance, and new creation in a few weeks or even days. Nay, sometimes the regenerating Spirit brings about the change apparently in a moment. Yet the rule is that stability in faith must come slowly, that the way of trial cannot be hastened. A great task, therefore, the right doing of which is necessary to the open vindication of religion, may not be gone about in a sudden change of mind. We are not to take lightly, into untried hands, the massive plough of the kingdom of God.

In Canaan, the Amalekites and Canaanites, Moses said, would dispute the advance of Israel, -Amalekites skilled in desultory war, Canaanites long trained in military art. These would fight without any sense of the support of the true God. But how would the Hebrews speed, meeting them on the same footing? The contest would be then between human skill and daring on either side; and there could be no doubt as to the issue. Bands of men acquainted with the country, disciplined in war as the tribes of Israel were not, fighting for their fields and homes with a defence of walled cities to fall back upon, would certainly win. If the Hebrews went up, it would be without the sign of Jehovah’s presence; the ark of the covenant could not be borne with the army on such an expedition. Their attempt, being presumptuous, must end in disaster.

Too often the conflicts in which the Church is involved are of this very kind. There is profession of high moral design and Christian principle. Ostensibly it is for the sake of true religion that something is undertaken.

But in reality the affair is not one that belongs to the essence of faith. It is perhaps a question of prestige, of exclusive claim to certain rights or moneys, the very last thing a Christian church should insist upon. Then the contest is between human diplomacy and resolution, whether on the one side or the other. It is idle to call a campaign like this a holy war. The ark of the covenant does not accompany the army that calls itself Jehovah’s. As Israel found that even Amalekites and Canaanites were too strong for her, so has the Church often found that men whom she termed unbelievers were superior to her in the arms she chose to use. Again and again have her forces had to retire smitten even unto Hormah. For those who are called unbelievers and atheists have their rights; and they will always be able to maintain their rights against a presumptuous church which "goes up into the mountain" without the sanction of its living Head.

It was no general advance of the tribes that on this occasion ended in defeat. The solid, resolute march of the whole people was a very different thing from the half-hearted sally of some hundreds of fighting men. When the host of the Israelites, men, women, and children, moved together, the men of war had support in the sympathy of those they defended, in the prayers of the priest and of the people. They were nerved to play the part of heroes by the thought that all depended upon them, that if they failed their wives and children would be put to the sword. And again there is a parallel in the advance of the Church against her adversaries. If the officials only go out to fight, if it is their affair, their expedition, if there is no strong onward movement of the whole host, what is there to give support to the enterprise? The fighting men may seem to have heart enough for their battle; but the underlying feeling that they are not engaged in the defence of the Gospel itself, or in guarding any position on which the power and success of the Gospel depend, must always, and properly, weaken their arms. There is all the difference in the world between an ecclesiastical battle and the contest for vital faith. And it is a matter of regret that so much of the strength and ardour of good men should be wasted in downright earthly fighting, when the feeling of the Church as a whole is not with those who claim to be her army. Let all the tribes, that is to say all the churches of Christ that are of one mind as to vital truth, advance together, without jealousy, without mutual contempt, and the opposition to Christianity will practically melt away.

From the twenty-first chapter, which appears to open with a reminiscence of the first attack on Canaan, we gather that one of those who opposed the expedition was the Canaanite King of Arad. The advance appears therefore to have been made by way of Hezron and Beersheba. The mountains visible from the camp were likely the chalk hills beyond the "Ascent of Akrabbim." These passed, probably near Hezron, a valley opened, stretching away towards Hebron. The Amalekites gathering from every wady, and the Canaanites from the ridge to the right, where Arad lay, seem to have fallen upon the Hebrews with a sudden onset. While many escaped others were slain or taken captive. A keen memory of the defeat survived; but it was not till long afterwards, in the days of the judges, that the strongholds of the region were reduced.