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Expositor's Bible Commentary Numbers 13:1 And the LORD spake unto Moses, saying, 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. {Num 13:30, Num 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: {Deu 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 Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Send thou men, that they may search the land of Canaan. Numbers 13:1-20 Glimpses of the better land Islay Burns, D. D. I. THE SEARCH. II. THE RETREAT, III. AN EMBLEM OF GOD'S DEALINGS WITH HIS PEOPLE. 1. The children of Israel were sent back to the wilderness on account of their sin. 2. While they are sent in judgment, they go back of their own accord. 3. Though the fruit of sin, and the token of God's righteous displeasure, all was overruled for their good. 4. Though chastened they are not cast off. (1) They are Divinely delivered. (2) They are Divinely sustained. (3) They are Divinely guided. (4) They are Divinely chastened. IV. IMPROVEMENT. 1. Let young believers be not high-minded, but fear. 2. Let backsliders remember and weep. 3. Let tried and troubled saints take fresh courage. ( Islay Burns, D. D. ) The sending forth of the spies W. Jones. I. THE ORIGIN OF THIS EXPEDITION (cf. Deuteronomy 1:20-25 ). 1. God had Himself declared to them the excellence of the land ( Exodus 3:8 ; Exodus 33:3 ). 2. He had promised to guide them to the land ( Exodus 32:34 ; Exodus 33:2, 14 ). Moreover, He was visibly present with them in the majestic pillar of cloud and fire. 3. He had promised to drive out the heathen nations and give them possession of the land ( Exodus 23 . 20-33; Deuteronomy 1:8 ). 4. He commanded them to "go up and possess" the land ( Deuteronomy 1:8, 21 ). 5. Yet their answer was, "We will send men before us, and they shall search us out the laud," &c. ( Deuteronomy 1:22 ). Clearly their duty was not to send men to search out the land, but trusting in God, to obey His voice and go and take possession of the land. God may allow us to carry out our unbelieving plans to our own confusion. If we will "lean unto our own understanding," He will let us take our way until we find what utter folly our fancied wisdom is. II. THE AGENTS IN THIS EXPEDITION. "Of every tribe of their fathers shall ye send a man, every one a ruler among them," &c. (vers. 2-16). Three points here require notice. 1. The wisdom of this arrangement.(1) in sending one man from each tribe. By this arrangement every tribe would have a witness of its own.(2) In sending a leading man from each tribe. They were approved men of influence, and therefore their testimony would be the more likely to be credited. 2. The scarcity of worthy leaders. We see here that a large proportion of even these leading men, these "rulers" and "heads of the children of Israel," were unworthy of the position which they occupied. 3. The diversity of human fame. The names of these twelve men have been handed down to the present time; but how different are the positions which they occupy! History perpetuates the memory of Nero as well as of St. Paul, of Judas Iscariot as well as of Jesus Christ. We are making our posthumous reputation now; let us take heed that it be of a worthy character. III. THE AIMS OF THIS EXPEDITION. They were to report as to the condition of — 1. The land, whether it was fertile or barren, whether it was wooded or bare, &c. 2. The towns, whether they were walled and fortified or open and unprotected, &c. 3. The people, whether they were strong or weak, whether they were few or many, &c. IV. THE SPIRIT APPROPRIATE TO THIS EXPEDITION. "And be ye of good courage." ( W. Jones. ) The twelve spies J. C. Gray. I. THEIR SELECTION. 1. One from each tribe. That each tribe, without preference or distinction, might be represented. 2. Each was a man of mark. "Every one a ruler." "Heads of the children of Israel." Men of judgment and discretion. This the more needful — (1) Because the journey was perilous. (2) Because the object was important. Men able to judge of the soil, and inhabitants. 3. They were chosen and sent by Moses. Their various characters prove the impartiality of Moses. He could doubtless have found in each tribe a man after his own heart. Probably he allowed the people of each tribe to have a voice in the matter. II. THEIR COMMISSION. 1. They were to spy out the whole land. Not to give a report upon some few favourable or unfavourable aspects of it. 2. They were to observe the people, and note especially their numbers, character, habits, and strength. 3. They were to bring particulars of the dwellings of the people ; whether cities, tents, or otherwise. From this, their habits and power of resistance might be inferred. 4. They were carefully to examine the soil, whether fit for pasturage or tillage, whether it was fat or lean. 5. To confirm and illustrate what they might say of the soil, they were to bring of the fruit of the land. 6. They were to be fearless. God would have them in His keeping. III. THEIR JOURNEY. 1. In the glorious summer-time, thus commissioned, they set out on their enterprise. Time when the country looked most beautiful. 2. They passed up through the whole country, from the south to the extreme north; even to Hamath. 3. Returning, they visited Hebron. Should not the remembrance of him who dwelt there (Abraham) have encouraged them to believe in their conquest of the country? 4. At a place afterwards called Eshcol (the place of grapes, or the cluster), they cut down a large bunch of grapes; and collecting also some figs and pomegranates, they returned with much information after forty days. IV. THEIR REPORT. 1. Things in which they agreed. Concerning the country, soil, fruit, people. They showed the fruit they had brought. 2. Things about which they differed. Their ability to conquer this wonderful country. 3. Effect of their representations.(1) Immediate. People discouraged and tumultuous (ver. 30; 14:1-5). They began to rebel. Were for returning to Egypt.(2) Ultimate. Delayed the stay in the desert, and the conquest of Canaan for many years. 4. Only Joshua and Caleb faithful; these were silenced and out-voted. Minorities have often been in the right. Reason: goodness and wisdom generally with the few. ( J. C. Gray. ) Wise travellers Bp. Babington. To us at this day the use may be twofold. First, to such as travel to see foreign countries, that they observe fit things in them, so make good use of their travel, not neglecting things profitable, and sucking up all venom, that the corruption of those places may yield, as too many do, to their own, not only temporal, but eternal woe, and to the poisoning of many others when they return. Secondly, to magistrates, ministers, and all of good disposition, it may be a pattern of care and endeavour, according to the places and power they have, to work liking in men of the true Canaan that shall endure for ever, and a daily disliking of the pleasures of Egypt, this transitory and sinful world, that bewitcheth so many to their endless woe and confusion. ( Bp. Babington. ) The promised land H. Christmas, M. A. We have a heavenly Canaan, towards which we are journeying; and we are told by an oracle, even more sure than the Urim and Thummim, "There remaineth therefore a rest for the people of God." This, then, being the case, can we do better than apply to ourselves the injunction in the text, and "search out the land" which is our promised abode? True it is, we cannot send men as the Jews did, for "who shall ascend into heaven, save the Son of God which came down from heaven?" The city which we seek is no fancy of the imagination. But shall we open the book of their record, and note what inspired lips have spoken concerning the New Jerusalem? Shall we tell you of the gates, each made of a single pearl, and the foundations of twelve manner of precious stones? When the gates of that city shall close upon the ransomed spirit, will it be on these things that the undying eye will be fixed, or rather upon the face of "Him who sitteth upon the throne," the triune Jehovah, the glorified Jesus? He who hath "washed us in His own blood, and made us kings and priests to God and to the Lamb," will be the supreme object of our admiration and worship. Such is the land towards which we are hastening — an inheritance not doubtful, but secured to us by two "immutable things, by which it is impossible for God to lie." And now, having heard this good report, shall we gird on our swords and prepare, as disciples of the Lord, to "fight the good fight of faith," and declare in the heart-stirring words of Caleb, "Let us go up and possess it, for we are well able to overcome it." Press forward, then; the voice of our Captain is cheering us onward — "Fear not, it is your Father's good pleasure to give you the kingdom." Angels are rejoicing at our progress; and not only so, but fighting on our side; Satan and his apostate legions are fleeing before the triumphant cross. Shall we plead our terrors at the Anakim, while the sword of the Eternal is drawn on our behalf? Away with the thought; "though they hedge us in on every side, in the name of the Lord we will destroy them." Yet let us not go on this warfare "without counting the cost"; the enemies against whom we have to contend are giants indeed. "We wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." These our foes are watchful as well as powerful; they are most malignant; they know our weak parts, and can tempt us most craftily; they are in league with the corruption of our own nature, and are often most dangerous when least suspected. Are we prepared, against such antagonists as these, not only to draw the sword, but to cast away the scabbard? ( H. Christmas, M. A. ) Moses called Oshea... Jehoshua. The change of Joshua's name Marcus Dods, . D. D. Originally called Hoshea, or Salvation, this name was changed, when he led the spies, to Jehoshua, or The Lord is Salvation. And it has never ceased to seem significant to the Christian that this name of Joshua should have been that by which our Lord was called. In its Greek form, "Jesus," it was given to Him because He was to save His people from their sins. By His distinctive name among men He was linked to Joshua, and in the salvation He accomplishes for His people we are therefore led to expect the same leading characteristics as distinguished the salvation of Israel by Joshua. 1. We are, in the first place, reminded by this parallel that the help afforded to us in Christ is God's help, and this in a fuller sense than was true in Israel's case. 2. Again, we are reminded by this parallel, that as in the conquest of the land by Joshua, so in our salvation, is there a somewhat perplexing mixture of miracle and hard fighting. Sometimes the rivers that flow deep before us open at our approach, and we pass over dryshod. At other times we are allowed to fall into ambuscades. And just as the Israelites, when they found the Jordan open before them and the walls of Jericho fall down, supposed that the conquest of the land was to be completed without their drawing their swords, and were in consequence defeated before Ai, so are the great mass of those who enter the Christian life presuming that God will give them the land of uprightness, purity of heart, and holiness of life, with scarcely an effort on their part. And therefore, though there was miracle on the side of Israel, yet this rule was distinctly laid down as the rule by which the territory was allotted to the tribes, that each was to have what each could take, and hold against the enemy. This is the law of our acquisitions also. What becomes really ours is what we fight for inch by inch, killing as we go, slaughtering the obstinate foe on his own soil, so that the property be left to us uncontested. God's grant is useless to us if we will not draw the sword and conquer it, if we will not wield the axe and clear it. These two united form the strongest of titles, God's grant and our own conquest. ( Marcus Dods, . D. D. ) The place was called the brook Eshcol, because of the cluster of grapes. Numbers 13:23, 24 Grapes of Eshcol Homilist. I. THE TRUE INQUIRERS INTO THE DIVINE WILL EVER HAVE THEIR REWARD. There are grapes for every student of God's Book. II. THE REGION PROMISED TO THE GOOD IS RICH IN BLESSING. Their highest enjoyments on earth are only the taste of a few grapes of the heavenly world. III. THE VAST MAJORITY OF THE HUMAN FAMILY HAVE EVER BEEN MARKED BY MEANNESS OF SOUL. Not only did these specimens fail to inspire the millions of Israel to go and take possession of the land, but even ten out of the twelve discoverers lost heart. Talk not of majorities! ( Homilist. ) Glimpses of the promised land H. J. Gamble. I. CONSIDER THE NARRATIVE ITSELF. 1. The evil report. Not one word of encouragement do they offer — no reference do they make to that Divine protection which they had experienced during their perilous search — no exhortation do they utter, urging the people to obey the Divine command. Their report was essentially an "evil" one, calculated to dishearten the people — to raise prejudices in their minds. Now the conduct of these spies has always, and I think rightly, been regarded as illustrative of the conduct of those who are dismayed by the difficulties which attend a religious life. For it cannot be denied that these are numerous and formidable. This does not admit of a doubt and it ought not to be concealed. 2. Very different was the testimony which Caleb and Joshua bore. These faithful men thought and acted for themselves. Singularity for its own sake is always to be avoided, since it may arise from a desire to attract notice and thus be the mere offspring of vanity. But when truth is concerned, then, though we should stand alone, it becomes us to avow it. There never was a more false or dangerous maxim than that the voice of the people is the voice of God: it is much more frequently the voice of the devil — the voice of impulses which he has excited and of passions which he has stirred. II. CONSIDER THE SPIRITUAL LESSONS which this narrative suggests. Glimpses of the promised land! No Christian is without them, for there are foretastes of heaven even on earth. 1. There are glimpses of the promised land which we obtain by faith. God has discovered to us in His Word a better country, and though a wise reserve is maintained, yet much information is afforded us with regard to it. 2. There are glimpses of the promised land which we obtain when we possess the first-fruits of the Spirit. In the grace that you now receive you have a type of the glory which is yet to be revealed. In the peace which you now enjoy, you have a type of the perfect happiness you will soon experience. In the purity which you now possess you have a type of the spotless holiness in which you will be hereafter arrayed. In the communion which you now hold with God you have a type of that more intimate fellowship which is the privilege of heaven. 3. Glimpses of the promised land are often vouchsafed to the Christian at an early stage of his experience. But there was much for us to learn, and God sent us into the wilderness to learn it. After all, our experience was superficial — our feelings were stronger than our principles — our faith needed trial, and so, like the Israelites we have been "led about and instructed." Do not complain, therefore, because your experience is not what it once was. God gave you, at the outset of your Christian career, a glimpse of the promised land, and the memory of this may cheer you now when you mourn because of the travel and toil of the wilderness. 4. Glimpses of the promised land are often enjoyed by the believer at the close of life. This is not invariably the case, but it frequently is so, as a reward for eminent piety. ( H. J. Gamble. ) A cloister of gospel grapes T. de Witt Talmage. Strabo states that in Bible times and in Bible lands there were grape-vines so large that it took two men with outstretched arms to reach round them, and he says there were clusters two cubits in length, or twice the length from the elbow to the tip of the long finger. And Achaieus, dwelling in those lands, tells us that during the time he was smitten with fever one grape would slake his thirst for the whole day. No wonder, then, that in these Bible times two men thought it worth their while to put their strength together to carry down one cluster of grapes from the promised land. But I bring you a larger cluster from the heavenly Eshcol — a cluster of hopes, a cluster of prospects, a cluster of Christian consolations; and I am expecting that one taste of it will rouse up your appetite for the heavenly Canaan. 1. First, I console you with the Divinely sanctioned idea that your departed friends are as much yours now as they ever were. That child, O stricken mother! is as much yours this morning as in the solemn hour when God put it against your heart and said as of old, "Take this child and nurse it for Me, and I will give thee thy wages." It is no mere whim. It is a Divinely-planted principle in the soul, and God certainly would not plant a lie, and He would not culture a lie! 2. But I console you again with the fact of your present acquaintanceship and communication with your departed friends. 3. I console you still further with the idea of a resurrection. On that day you will get back your Christian dead. There is where the comfort comes in. And oh, the reunion; oh, the embrace after so long an absence! Comfort one another with these words. ( T. de Witt Talmage. ) Eshcol Dean Law. Contemplate that cluster which they bear — that earnest of rich fields. These grapes are proof of Canaan's exuberant fertility. So, too, there is a heavenly Eshcol before faith's eye. It shows delicious clusters. The joy before Christ cheered His heart. The joy before us should gird up our loins. This cluster was the vine's perfection. So, too, perfection is the essence of our heaven. Nothing can enter there to stain, &c. Oh, what a contrast to our present state I In the true Eshcol's cluster there is this richer fruit; Jesus is seen. This is the crown of heaven. The rising of the sun makes day. The presence of the king constitutes the court. The revelation of the Lord, without one intervening cloud, is the grand glory of the endless kingdom. Believer, what will it be to gaze on the manifested beauty of Him who is altogether lovely! What, to comprehend all that Jesus is! What, never to lose sight of Him! Are you a traveller towards this heaven? ( Dean Law. ) Foretastes of heaven — Land-birds of beautiful plumage greeted Columbus days before his eye caught a glimpse of the New World. A more southern voyager found himself in the fresh water of the Amazon before discovering the continent whence they came. So at the close of life's voyage do birds of paradise come hitherward, careering on bright wings, and the river of life sends its refreshing current far out into the briny sea of this world. The pomegranate James Wells, D. D. People in the East have always been fond of using fruits and flowers as symbols. Thus lots of pomegranates were carved as sacred emblems upon Jachin and Boaz, the two chief pillars in the temple ( 1 Kings 7:18 ), embroidered on the priest's garments ( Exodus 28:33 ). I. Our religion should be DELIGHTFUL. The pomegranate is delightful to every sense; for it gladdens the eye, and is a favourite ornament. Its leaf is bright green and lustrous; its wood is yellow and graceful; its blossom is well shaped and scarlet. The good is the beautiful, beautiful with God's beauty. The pomegranate is also very fragrant. It sweetens the air and breathes benediction all around. You should behold flowers and plants not with the eyes of the gardener who plants them, nor of the child who plucks them, nor of the merchant who buys them, but of the Christian who finds in them sweet suggestions of the love of God. The pomegranate is also delightful to the taste, for its juice is very delicious. It was also in Bible times very delightful to the mind: for, like the olive it was an emblem of peace. Invading armies cut down the fruit trees, and one of the first to fall before the sword and fire was the pomegranate, as it was a shrub rather than a tree. This was one reason why it was so popular, as it was a sign of long-continued peace. It was thus a token of the religion of peace. II. Our religion, like the pomegranate, should be VERY USEFUL. It was good for medicine. Every part of it had healing virtue, and it heals several of the diseases that are most common in the East — sore throat, dysentery, &c. You know that all green things are literally for the healing of the nations. The religion of Jesus, when real in the heart, always sweetens the breath of society and heals many sores. Our plant is also good for drink. It is very juicy, and has a remarkable quality of quenching thirst in these hot climes. Its delicate juice is often manufactured into wine, and is a great favourite with the sick, and indeed with all classes. It is also good for food. Do not suppose that the religion of Jesus is good for the world to come but not good for this. It is the sincere Christian alone who gets out of this present life all the good it can yield him. Seek ye first the Kingdom of God, and all these things shall be added unto you. III. Our religion, like the pomegranate, should be VERY FRUITFUL — fruitful both in ourselves and in the world. When our Saviour speaks of the fruit bearing of His disciples, He means such rich fruit as you find on the Syrian soil, and under the wonder-working Syrian sun. We never see anything like it in our cloudy clime. Why, the seeds in one pomegranate might soon fill a grove, if none of them were spoiled. I was allured the other day to a splendid horse-chestnut. I pulled one of its blossoms, but I was disgusted with it, and at once flung it away. It was ruffled and bedashed with rain, bored through by flies, discoloured with dust — I flung away the ragged, blighted, deflowered thing. Many a beautiful and promising young life soon becomes like that outcast blossom. One of the darkest things to me in the world is the ease with which a fine young life is sometimes injured. But if you yield your heart early to Christ, and gladly take Him as your Teacher, Saviour, and Guide, how delightful, useful, and fruitful your life may become — it may grow as the pomegranate. You can set no bounds to the possibilities of good that belong to the very humblest Christian. A portrait of Dante was discovered lately; he was ,holding a pomegranate in his hand. Perhaps it had charmed the poet as an emblem of what he desired to be. ( James Wells, D. D. ) It floweth with milk and honey. Numbers 13:27 A land flowing with milk and honey G. Calthrop, M. A. The idea suggested is, that the true disciples of the Lord Jesus are expected to show to the world some illustration of the nature of the heavenly country to which they are journeying. In a sense they have been there, and have come back. But in what sense? 1. The idea with many persons is, that the future condition of man is so completely different from this, that it is out of the question to attempt to form a conception of it. Now, it is true, St. Paul tells us, "that eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him." But it is also true, as the apostle goes on to say, that " God hath revealed them unto us by His Spirit." Some people, then, are in a position to understand what the heavenly kingdom is like. They have true ideas about it — foretastes. In fact, "heaven" is really the expansion of a life begun here below. "He that hath the Son hath life." 2. What, then, has the true disciple to show as specimens of the produce of this unseen and unknown country? Briefly, the character of Christ reproduced in him, by the power of the Holy Spirit. It is faintly, imperfectly reproduced; still it is reproduced (see 2 Corinthians 1:21 , "Hath Christed us"). There is the strength which overcometh the world, the peace which passeth understanding, the blessedness of communion with God, the soul-thirst for God ever renewed and ever satisfied. 3. It is by the presentation of these fruits of the land that souls are won. No doubt there are some persons in the world to whom Christ and everything belonging to Christ, are only repulsive; and these will scrutinise the disciple with an unfriendly eye, and rejoice if ever they find, or fancy they find, any inconsistency in his conduct. But there are also many others of a different temper. They are halting between two opinions. They say, not of course in words, but by their feelings and manner, "Be Christ to us; let us see in you and through you what the Divine Master is, and how He will treat us if we venture to apply to Him" — or, to express it differently, "Show us the fruits of the heavenly land, of which you think so much and speak so much. You are amongst us as a citizen of the heavenly city ( Philippians 3:20 ). Enable us to gather from your conduct what are the characteristics of that noble land, of that bright and glorious companionship." 4. And lastly, what is the practical conclusion to be drawn from the whole subject thus discussed? Surely it is this — that we, who profess to serve the Lord Jesus Christ, should be careful to recognise the responsibility laid upon us to give a good report, like Caleb and Joshua, and not a bad report, like the ten other spies, of the unseen land. We shall give a bad report if our lives are not attractive, and are not consistent. We shall give a good report if our characters glow, even feebly, with the inner light of the life of Christ; and if, by deed as well as by word, we cry, " The conflict may be a formidable one, but it is not too formidable"; and if we trust as we should do, and may do, that we shall be more than conquerors through Him that loved us. ( G. Calthrop, M. A. ) Let us go up at once, and possess it. Numbers 13:30 The ancient Canaan a type of heaven Sketches of Four Hundred Sermons. I. IN WHAT RESPECTS THE ANCIENT CANAAN WAS A TYPE OF HEAVEN. 1. It was a promised land, and the right of possession was founded on the promise. 2. It was a land in which God was peculiarly present. 3. It was a land of fruition. 4. It was a free gift. II. THE ISRAELITES HAD DANGERS, DIFFICULTIES, AND DISCOURAGEMENTS IN THE WILDERNESS, IN THEIR WAY TO CANAAN; SO HAVE CHRISTIANS IN THEIR PROGRESS TO HEAVEN. 1. There are formidable foes to be encountered. The corrupt heart, the evil world, and that apostate spirit, the devil. 2. There are adversaries in timid and faint-hearted associates. 3. The Israelites in their progress were made dependent on the Lord for all things. III. THE RESOLUTION — "LET US GO UP AT ONCE, AND POSSESS IT." 1. The title to it is sure. It is pledged in Christ; as heirs of God and joint heirs with Christ. He is our Joshua and is gone to take possession for us. 2. We have means and ordinances by which needed strength is supplied, and we are invited and enjoined to feed in the spiritual manner, and to drink of the spiritual rock. 3. Here we have many foretastes of the good land. ( Sketches of Four Hundred Sermons. ) Difficulties in the way J. Parker, D. D. 1. The kingdom of heaven challenges the inquiry of all men. It addresses an appeal to human reason, and to human trust. Though itself a revelation, and therefore not to be handled as a common thing, nor to be tested by common instruments, yet Christianity invites the most careful inquest. It does not seek to rest upon the human intellect as a burden, but to shine upon it as a light. ]f Christianity may be represented under the image of a land, such as ancient Canaan, then it is fair to say of it, that it offers right of way over its hills and through its valleys, that its fruits and flowers are placed at the disposal of all travellers, and that he who complains that the land is shut against him speaks not only ungratefully but most falsely. 2. Different reports will, of course, be brought by the inquirers. The result of the survey will be according to the peculiarities of the surveyors. As streams are impregnated by the soils over which they flow, so subjects are affected by the individualism of the minds through which they pass. Thus Christianity may be said to be different things to different minds. To the speculative man it is a great attempt to solve deep problems in theology; to the controversialist it is a challenge to debate profound subjects on new ground; to the poet it is a dream, a wondrous vision many-coloured as the rainbow, a revelation many-voiced as the tunes of the wind or the harmonies of the sea.(1) Some inquirers will see all the hindrances.(2) All will confess that there is something good in the laud.(3) Those who hold back by reason of the difficulties will come to a miserable end. (a) We don't escape by false reasoning. (b) We don't escape by fear.Application: 1. Some have shown the spirit of Caleb — what is voter testimony? 2. Will you resolve, in Divine strength, to follow the Lord fully? ( J. Parker, D. D. ) The decision and exertion incumbent upon Christians in all things W. H. Cooper. I. The passage serves to illustrate THE BELIEVER'S DUTY IN GENERAL. "Go forward." This is the command of God to His people, with reference to every obligation that devolves upon them, and at every critical moment, amidst all our difficulties we encounter from the world. Nothing but this heroism will suit the dignity and the decision of Christian character. II. The passage serves to illustrate THE MORE SPECIAL DUTY OF THE PEOPLE OF GOD WITH REFERENCE TO MISSIONARY EXERTION. And that I conceive to be one of the pressing duties of the Church of Christ in the present day. ( W. H. Cooper. ) The magnanimous character and wisdom of Caleb W. Mudge. 1. He "stilled the people." Stillness engenders thoughtfulness. 2. He seeks to secure unity of faith. "Let us go up." 3. Promptness. "At once." 4. He directs their minds to their ability.Conclusion: The world belongs to Christ by creation and by preservation. In God's name the Church may claim Christ's prerogative for the conquest of the world. ( W. Mudge. ) Good witnesses for God W. Attersoll. I. GOD HATH EVER HAD SOME WITNESSES OF HIS TRUTH Nicodemus. Joseph of Arimathea. And how can it be otherwise, for the truth shall never decay from the earth, but be spread abroad from place to place, and from generation to generation for ever ( Psalm 119:89 ). We perish, for all flesh is as grass, and all the glory of man is as the flower of the field, but the word of the Lord abideth for ever ( 1 Peter 1:24 ). God will have this never to die, never to wither. He hath the hearts of all men in His own hand, to turn them at His pleasure ( Acts 9:15 ). So saith Christ, "I tell you if these should hold their peace, the stones would cry" ( Luke 19:40 ), and therefore He can never be without some witness to maintain His truth. 1. This teacheth us that God is most glorious and powerful, and will be known in the earth ( Psalm 8:1, 2 ; Matthew 21:15 ; Acts 14:17 ). 2. Great is His truth and prevaileth; He hath always had a Church upon the face of the earth, and He never forsaketh it, though multitudes conspire against it, it shall have the upper hand at last. 3. Be not discouraged when the truth is oppressed, because God is able to maintain it, and raiseth up His enemies oftentimes to defend it. 4. This should persuade every one of us how to carry ourselves, namely, that we should not take any approbation or liking of the evil of other, neither ought we to imitate any in sin, how holy soever they seem to be, neither give consent to them by our practice, forasmuch as God's hand hath overtaken them at one time or other. II. THE EVIL OF OTHERS, YEA, ALTHOUGH THEY BE MANY, MAY NOT RE FOLLOWED OF US. The reasons. 1. Whatsoever is in itself evil cannot be made good and lawful by any example, nor by many examples. It cannot be warranted by the law of man, much less by the pure law of God Himself. 2. No greatness, no multitude can save a man from judgments due to the least sin; for though hand join in hand, the wicked shall not go unpunished ( Proverbs 5 ; Proverbs 11:21 ). This serveth to reprove many carnal and formal Christians that oftentimes encourage themselves in evil, and strengthen themselves by the example of others. 3. We may gather from hence a reproof of ignorant recusants grounding only upon their forefathers; such as can give no other reason of their religion but that they were born and bred in it ( Psalm 78:8 ). III. IT IS THE DUTY: OF GOD'S CHILDREN TO EXHORT AND STIR UP ONE ANOTHER TO GOOD THINGS. And that for divers reasons. 1. We are quickly hardened in sin. We are quickly dull to all good; exhortation made by others setteth an edge upon us, and putteth life into us ( Proverbs 27:17 ). 2. Such as conti

13:1-20 A memorable and melancholy history is related in this and the following chapter, of the turning back of Israel from the borders of Canaan, and the sentencing them to wander and perish in the wilderness, for their unbelief and murmuring. It appears, De 1:22, that the motion to search out the land came from the people. They had a better opinion of their own policy than of God's wisdom. Thus we ruin ourselves by believing the reports and representations of sense rather than Divine revelation. We walk by sight not by faith. Moses gave the spies this charge, Be of good courage. It was not only a great undertaking they were put upon, which required good management and resolution; but a great trust was reposed in them, which required that they should be faithful. Courage in such circumstances can only spring from strong faith, which Caleb and Joshua alone possessed. 13:21-25 The searchers of the land brought a bunch of grapes with them, and other fruits, as proofs of the goodness of the country; which was to Israel both the earnest and the specimen of all the fruits of Canaan. Such are the present comforts we have in communion with God, foretastes of the fulness of joy we expect in the heavenly Canaan. We may see by them what heaven is. 13:26-33 We may wonder that the people of Israel staid forty days for the return of their spies, when they were ready to enter Canaan, under all the assurances of success they could have from the Divine power, and the miracles that had hitherto attended them. But they distrusted God's power and promise. How much we stand in our own light by our unbelief! At length the messengers returned; but the greater part discouraged the people from going forward to Canaan. Justly are the Israelites left to this temptation, for putting confidence in the judgment of men, when they had the word of God to trust in. Though they had found the land as good as God had said, yet they would not believe it to be as sure as he had said, but despaired of having it, though Eternal Truth had engaged it to them. This was the representation of the evil spies. Caleb, however, encouraged them to go forward, though seconded by Joshua only. He does not say, Let us go up and conquer it; but, Let us go and possess it. Difficulties that are in the way of salvation, dwindle and vanish before a lively, active faith in the power and promise of God. All things are possible, if they are promised, to him that believes; but carnal sense and carnal professors are not to be trusted. Unbelief overlooks the promises and power of God, magnifies every danger and difficulty, and fills the heart with discouragement. May the Lord help us to believe! we shall then find all things possible.