I said: "You have reached the hill country of the Amorites, which the LORD our God is giving us. Sermons
I. THE CULMINATION OF OPPORTUNITY OFTEN FINDS A MAN UNPREPARED TO OCCUPY IT. The point of time referred to here was the supreme moment in Israel's history. They had relinquished Egypt, endured privation, performed a toilsome journey, for one object, viz. to possess Canaan; yet, when they touched the threshold of the inheritance, they failed to rise to the conception of their privilege. They hesitated, dawdled, feared - and failed. Men play with opportunity as a toy, and when their eyes open to see its value, lo! it has vanished. Possibly, there is a supreme moment in every man's history; yet often he is too indolent to improve it. Every morning is not a May-day. Many reach the margin of a glorious destiny, and then turn back to the desert, The path of duty is very plain; but self-indulgence makes us blind as a mole. II. THE DISHONESTY OF PRUDENTIAL PLEAS. These Hebrew men thought themselves very sagacious to suggest the experiment of the spies; and God endured their whim. Yet there was no reason for this precaution. With God as a Pioneer and Protector, they might have known that it was safer to follow the fiery pillar than to remain at ease in their tents. The command was plain - "Go up and possess." Therefore all delay, and all reconnoitering, was sin. If we were to deal honestly with inclination, if every whisper of conscience were obeyed, we should often see through the thin guise of our own pretences; we should strip the veneer of insincerity from our deeds. In some dark cavern of our hearts we may find, by honest search, some wish that we are ashamed to avow. There is often a conspiracy in the man against himself. We hunt for excuses to cover disobedience. III. UNBELIEF DEVELOPS, THROUGH MANY STAGES, INTO RANK REBELLION. The report of the spies confirmed the word of God. This always accords with external fact, and with human experience. God had not said that the Canaanites were few or weak. What mattered it how tall and brawny they were, if so be God were on their side, and fought for them? Old Unbelief is a fool, and ought to be decorated with cap and bells. Unbelief is poison, and saps the basis of our strength, enervates our courage, and melts our iron into flux. Unbelief develops into falsehood, and perverts the truth of God into lying. Unbelief maligns and traduces God - charges him with the basest crime. It calls evil good; purest love it styles blackest hate. It is the essence of blasphemy. It is the crime of crimes - the seed of misery - the germ of hell. IV. THE RETRIBUTIONS OF GOD ARE SEVERE AND EQUITABLE. Much that human judgment deems to be retribution is not penalty. Bodily suffering is usually corrective, not destructive. The retributions of God are co-related to the sin. Men pamper the passion for drink: inappeasable thirst shall be their doom. Men say to God, "Depart from me!" God responds, "Depart from me!" The Hebrews would not march into possession of Canaan: therefore they shall dwell and die in the desert. Retribution is related to sin as fruit to blossom - as wages to work. There comes a point where return is impossible. God swears that it shall be so. The oath is an oath of righteousness. Nevertheless, out of the crowds of the nameless ungodly, individual liegemen shall be honored, even Caleb and Joshua. These are elect spirits - choice natures. In the day of overwhelming calamity, God does not overlook the solitary righteous. "He hideth him in the hollow of his hand." The proofs of inviolable equity are written in gigantic capitals on the heavens and on the earth. V. THE FORECASTS OF FEAR ARE OFTEN THE REVERSE OF REALITY, Cowardly and disobedient Hebrews pretended a far-reaching concern for their children. "If we are slain in this invasion of Canaan, what will become of our little ones?" - thus argued these malcontents. "Can we endure to think that they shall become a prey to these human wolves?" They were frightened at a mirage - terrified at the shadow of their own folly. Facts were the very reverse of their fears. These "little ones" God would take into training - drill them by the hardy discipline of the wilderness, and qualify them for warfare and for conquest. VI. REPENTANCE HAS MANY COUNTERFEITS. There is often confession of our folly, and yet no repentance; promise of amendment, yet no repentance. There may he poignant regret for the past, bitter shame, sharp remorse, deep compunction, severe self-judgment, yet no repentance. For repentance is soul-submission unto God. It brings our feeling, desire, will, into harmony with God's feeling and will. Repentance has not thoroughly penetrated the soul until we love what God loves, and hate what God hates. True repentance works for righteousness. Deceit may so worm itself in the heart as to intertwine itself round every fiber of our being. We may ultimately become so blind as not to discern between truth and falsehood. The repentance of these Jews was a carnal sorrow that produced fruits of death. VII. PRESUMPTION IS AS CRIMINAL AS PUSILLANIMITY. We dishonor God as much by going beyond the line of duty, as by falling short of it. Each alike is an act of disobedience. We cannot atone for cowardice yesterday by an excess of rashness today. The essence of obedience is promptitude. It is not the same whether we observe the command today, or tomorrow. Between the two there may be a gulf deep as hell itself. The prohibitions of God are as sacred as his positive commands. What is a duty today may be a sin tomorrow, because the precept may be withdrawn. Some commands are eternally permanent; some have only temporary prevalence. VIII. REPENTANCE OFTEN COMES TOO LATE. During lifetime, repentance has moral productiveness. We may not attain the precise object, which by repentance we hoped to gain; nevertheless, real repentance brings relief and gladness to the soul! Esau was afterwards a better man for his repentance, though he could not recover his birthright. To these Hebrews, repentance came too late for them ever to possess the earthly Canaan: let us hope it availed to gain them the heavenly. It is possible for repentance, long-delayed, to be unavailing. "Because," says God, "I have called, and ye refused ... I also will laugh at your calamity, Then shall they call upon me, but I will not answer." "He swore in his wrath, They shall not enter into my rest." When all gracious remedies are exhausted, "it is impossible to renew men unto repentance." It is a perilous thing to tamper with conscience, or to trifle with God. - D.
That great and terrible wilderness. There are some things that are never to be forgotten in life. There are troubles whose shadow is as long as life's whole day. The troubles are past, but the shadow is still there; the victory is won, but the battle seems still to be booming in our ear. We are miles and miles away from the desert — yea, half a continent and more — but who can ever forget "all that great and terrible wilderness"? Yet life would be poor without it. The memory of that wilderness chastens our joy, touches our prayer into a more solemn and tender music, and makes us more valiant, because more hopeful, in reference to all the future. There cannot be two such wildernesses in the whole universe. We are the better for the wildernesses of life, and we cannot escape them. Oh, that great and terrible wilderness! It comes after us now like a ghost; it darkens upon our vision in the dream-time; we repeat the journey in the night season, and feel all the sleet and cold, all the dreariness and helplessness of the old experience. How many a joy we have forgotten; but we cannot play with "that great and terrible wilderness." The very pronouncement of the words makes us cold. It was "great"; it was "terrible"; it was a "wilderness." But, rightly trodden, its barren sand made us men; taken in the right spirit, we thought we saw in it the beginning of the garden of God. Every man does not pass through exactly the same wilderness; it is not needful that he should do so in order to confirm this doctrine — namely, that in all lives there are great dreary spaces that we approach with fear and traverse almost with despair. What are the thoughts that such a review should excite? Can we look back upon that way, through all the great and terrible wilderness, without remembering the Divine help which we received? God was God in the wilderness; God looked at us through the darkness, and there was no blaze of anger in His eye. Who can forget the touch that came upon our burning brow in the night time? Who can forget the ever-branching tree just by the side of the bitter pool? Who can forget the clump of palm trees where no palm trees were expected? Who can cease to remember the voice of leadership — the strong, authoritative man who came amongst us like a revelation from God, and spoke broad words in broad tones, and was a tower of strength to us in the time of our weakness, and wonder, and fear — the sympathetic pastor, the mighty preacher, the kind friend, the one who understood us wholly through and through? Then, is there no Divine purpose, the recollection of which may sustain us in traversing wildernesses and lonely deserts? Who made the world? Is the world a fatherless thing, a self-rounded thing that may split up at any moment, or is there method in it? Is there a God above it? Is there a throne anywhere? And the King, is He but a name or an echo? I see purpose in my life; I see it now — Thou hast done all things well. I did not think so at the time; I should have made the wilderness a mile shorter, but it was on the last mile that I saw the brightest angel. I would have come to honour and renown sooner; but I see now that the very movements were ticked off, and that a moment earlier would have been a mistake. "I would have come," says another Christian man, "to a sense of competency, and comfort, and household security ten years ago; but in my soul I see that ten years ago I could not have borne what I now carry gracefully." Thou hast done all things well. I would not have had seven graves in the cemetery, nor two, nor one; but I see now that I am the richer for the seven; I would not now have it otherwise. They are my best estate; I have property in them; I grow my choicest flowers there; there I meet with the angels that understand me. There is a method in all this; I accept it; I will bow down before it; I will kiss the rod that lacerated me to the bone; it was in my Father's hand. Then is there to be no human gratitude springing out of all this? Is ours to be a false life — an unsympathetic existence? As we have received help of God, let us give help to others.(J. Parker, D. D.) Scientific Illustrations. If we do not at once see the use of a thing which is unbeautiful, we are apt to disdain it altogether. Utility or beauty we demand as a characteristic of everything. But let it be constantly remembered that our limited vision and knowledge often prevent our discerning the uses which exist in things. Do not be deceived by the mere appearance. The sandy deserts which one might have been inclined to consider as mere encumbrances on the earth are of high importance in creating winds. They send off vast streams of hot air into the higher regions of the atmosphere, and hence the cooler air off the coasts is sucked away in an opposite direction. The deserts, indeed, may be regarded as vast suction pumps placed at certain stations on the earth, to create useful winds and help the transport of moisture to lands that are in want of it. But for the Thibetan deserts there would have been no southwest monsoon; and without the monsoon the fertile plains of Hindostan would have been a waste of sand.(Scientific Illustrations.) People Amorites, Anakites, Caleb, Canaanites, Eshcol, Isaac, Israelites, Jacob, Jephunneh, Joshua, Laban, Moses, Nun, Og, Seir, SihonPlaces Arabah, Ashtaroth, Bashan, Dizahab, Edrei, Egypt, Euphrates River, Hazeroth, Heshbon, Horeb, Hormah, Jordan River, Kadesh-barnea, Laban, Lebanon, Moab, Mount Seir, Negeb, Paran, Seir, Suph, Tophel, Valley of EshcolTopics Amorite, Amorites, Gives, Giveth, Giving, Hill, Hill-country, MountainOutline 1. Moses' speech in the end of the fortieth year6. briefly rehearsing the history of God's sending them from Horeb 14. of giving them officers 19. of sending the spies to search the land 34. of his anger for their incredulity 41. and disobedience Dictionary of Bible Themes Deuteronomy 1:19-40Library Foretastes of the Heavenly LifeEarly in the year 1857. NOTE: This edition of this sermon is taken from an earlier published edition of Spurgeon's 1857 message. The sermon that appears in The Metropolitan Tabernacle Pulpit, vol. 45, was edited and abbreviated somewhat. For edition we have restored the fuller text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition. "And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 45: 1899 Preventive against Backsliding. Afraid of Giants Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John. A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves. The Mountainous Country of Judea. Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done. Barren Fig-Tree. Temple Cleansed. In the Temple at the Feast of Tabernacles. Moses and his Writings Appendix ii. Philo of Alexandria and Rabbinic Theology. The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. ) Deuteronomy Links Deuteronomy 1:20 NIVDeuteronomy 1:20 NLT Deuteronomy 1:20 ESV Deuteronomy 1:20 NASB Deuteronomy 1:20 KJV Deuteronomy 1:20 Bible Apps Deuteronomy 1:20 Parallel Deuteronomy 1:20 Biblia Paralela Deuteronomy 1:20 Chinese Bible Deuteronomy 1:20 French Bible Deuteronomy 1:20 German Bible Deuteronomy 1:20 Commentaries Bible Hub |
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