The LORD your God, who goes before you, will fight for you, just as you saw Him do for you in Egypt Sermons
We see from two instances in this chapter how God's plans leave wide room for the independent action of the human mind. Moses got the suggestion of appointing judges from Jethro; the idea of sending spies to reconnoiter the Holy Land originated with the people. The source from which it came made the motive of it doubtful, but as in itself a measure of prudence, Moses was well pleased with it, and, with God's permission, adopted it. We have here - I. A POLICY OF CAUTION. Caution is in itself a virtue. It is never wise to rush into undertakings without well-planned measures. The more knowledge we have to guide us in entering upon difficult duty the better. The sending out of these spies was fitted to procure for the Israelites valuable information as to the nature of the land, the best mode of attack, the state of feeling among the inhabitants, etc. The Church would do well to improve upon the hint thus given, and have men out on the field, to keep a sharp watch on the fortifications and movements of the enemy, and bring back intelligence which may encourage, guide, or otherwise help those whose time and thought are devoted to the actual warfare. II. AN UNEXPECTED RESULT OF THAT POLICY. The spies, with two exceptions, brought back a most disheartening and ill-advised report. We see here the danger of a policy of caution, when that springs from over-fearfulness or an original indisposition to advance. When caution is divorced from courage, and gets the upper hand, its natural tendency is to neutralize enthusiasm, to concentrate attention on difficulties, to play into the hands of those who don't want to do anything, and to furnish them with excuses and arguments for delay. It was so here. The real secret of the desire of the people to have spies sent out was their lurking disbelief and fear. The spies themselves shared in this fear. With the exception of Caleb and Joshua, they seem to have had an eye for little else than difficulties. They admitted the goodliness of the land, and brought with them a splendid sample of its fruit (ver. 25). But in every other respect their report was calculated to dispirit, It is a sad thing for the Church when those who ought to animate and encourage her begin themselves to show the craven spirit. Yet over-cautious people are apt, often unwittingly, to do the very work of these spies, by magnifying difficulties, looking only to discouragements, and standing in the way of plans and efforts which would do great good. III. A REBELLION OF THE PEOPLE. That rebellion was the result of downright unbelief (ver. 32), and illustrates its work (cf. Hebrews 3:19). We see in it how unbelief: 1. Looks only to the seen. They thought only of the size of the people and the strength of the cities (ver. 28). The help of their invisible King was to them as if it were not. They had not the slightest hold upon the reality of it. 2. Looks only the discouragements of duty. There was a bright side as well as a dark one to the report brought to them, but nothing would make them look at the bright one. The same two sides - a bright and hopeful side, and a side of difficulty - exist in every situation, and it is a test of character which we are most given to dwell upon. 3. Misreads the providence of God. What greater perversion of God's kind dealings could human nature be guilty of than that in ver. 27? 4. Is blind to the lessons of the past. They had just been delivered from Egypt, had seen mighty miracles, had been brought across the Red Sea, had been strengthened to conquer the Amalekites, etc.; but all is already forgotten. 5. Issues in flat refusal to do God's will. That is the upshot of unbelief, wherever it exists. The report of the spies, confirmed by the grapes of Eschol, suggests that there is very much in the world which makes it worth conquering for Christ (genius, art, beautiful natural characteristics, etc.). - J.O. Our brethren have discouraged our heart. To be discouraged is to lose one's energy and vitality. When a man is discouraged he is of no use; his power has gone out of him. Courage is a large and noble quality, and necessary in all the relations of life. It is not merely shown in the boldness which confronts danger and is self-possessed in peril. It also is needed to face other difficulties promptly, to do one's duty cheerfully when the hope of success is small; to stand alone for the truth and right; not to be discouraged by disappointment, nor by the censures and reproofs of the hostile, nor by the indifference of the unsympathising. In short, courage is the quality which is opposed to all discouragement. No wonder people admire courage. It is indispensable to nobleness of life. How much courage some men and women display in taking on themselves new responsibilities, in going promptly to perform untried and difficult duties, in keeping up the struggle of life amid many discouragements. Courage is a virtue needed by women no less than by men. How many poor women there are who work on to support their families, rising early and going late to bed, and eating the bread of care. They keep their children tidy and neat, keep them at school, exhaust every contrivance to maintain themselves, try every possible means of overcoming the daily difficulties of life, and so hold on, year after year, when strong men might have been discouraged and have given up. I think as much heroism is shown every day in such ways as by the soldiers who hold an important position in a battle against overwhelming odds. There is no more important work in this world, no greater duty, than to help others to keep up their courage. He is our best friend whoso words of cheerful confidence give more life to our heart, and he is our enemy who by his words of doubt and his spirit of fear saps this ardour, and takes from us our courage. And yet how many there are whoso habit it is to look at the dark and discouraging side of life. They dwell on the faults and follies of men; they retail every petty scandal they hear; they exaggerate the amount of evil in the world; they suggest a low and selfish motive as the root of good actions; they quench the ardour of generous enthusiasm by a cold scepticism. Whenever we have talked with such persons we have been inclined to say, "Our brethren have discouraged our heart." () Here is a man like a cloud, and a cloud without any silver lining. He gets between you and the sun. He makes everything dark. He puts the worst constructions, and attributes the worst motives, and takes the darkest view. You do not like to meet the murksome man. You do not wish to be overcast. Perhaps today you are hopeful. You have difficulties, but by God's blessing you can work out. Your church is struggling, but you think you see a brighter day. You have some sorry apples in your basket, but you have gotten the big ones on top. You have a skeleton or two in your closet, but they are out of sight. The sun is shining today up on the high places and valleys of your landscape. And here comes that human cloud, with his shadow creeping on before him. You avoid him. You take the other side of the street. Because you know in ten minutes he would get all the small apples on the top of your basket. He would have all the skeletons out of your closet, because he likes their company. You escape him, because you do not want him to cool your iron, for it is hot and you have made up your mind to strike it. Such a man may be a Christian; but he has a great besetting sin, which he must watch and pray against. Let him add this petition to his litany: From all blue devils; from all dismal dejection; from all bilious despondency; from all funereal gloom, and from all unchristian hopelessness — good Lord, deliver us. () 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 Behalf, Egypt, Fight, Fighting, Goes, WondersOutline 1. Moses' speech in the end of the fortieth year
6. 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 1:19-40 5923 public opinion Deuteronomy 1:27-31 5819 cowardice Deuteronomy 1:27-33 8723 doubt, results of Deuteronomy 1:30-31 1349 covenant, at Sinai Library Foretastes of the Heavenly Life
Early 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: 1899Preventive against Backsliding.
It is most instructive to note how exceedingly anxious the early Christians were, that, as soon as a man was converted, he should be "filled with the Holy Ghost." They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. i. 2). When Peter and John came to the Samaritans, and found that they were …
John MacNeil—The Spirit-Filled Life Afraid of Giants
'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 …
Alexander Maclaren—Expositions of Holy Scripture 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.
It is strange how little we know of the personal history of the greatest of uninspired Jewish writers of old, though he occupied so prominent a position in his time. [173] Philo was born in Alexandria, about the year 20 before Christ. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. His brother was the political head of that community in Alexandria, and he himself on one occasion represented his co-religionists, …
Alfred Edersheim—The Life and Times of Jesus the Messiah 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.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings …
Lewis Bayly—The Practice of Piety The Mountainous Country of Judea.
"What is the mountainous country of Judea? It is the king's mountain." However Judea, here and there, doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost southern cost as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture called "The hill-country of Judah," Joshua 21:11; Luke 1:39. Unless I am very much mistaken,--the maps of Adricomus, Tirinius, and others, ought to be corrected, which have feigned to …
John Lightfoot—From the Talmud and Hebraica Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament Links Deuteronomy 1:30 NIV
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