SPIRITUALITY (3)
[p. 36] SPIRITUALITY (3)
Numbers 13:16 - 25; Numbers 14:6-10; Numbers 14:21-24
JT At our last reading we dwelt on Exodus 24, in which we considered the matter of ascension, Joshua appearing there as Moses’ attendant and going up with him into the mount. That is, spirituality is represented in him there in relation to ascension. Moses represents the mediatorship of Christ, and Joshua the spiritual element which we are to observe objectively — as we do, it lays hold of us, so that we are able to ascend. Then there is the descent from the mount, Joshua coming down with Moses, carrying forward the thought before us, having been with him as receiving the pattern of the tabernacle, and the instructions relative to it.
In Exodus 33 Joshua is seen as not departing from the tabernacle. He is now called “Joshua the son of Nun (Exodus 33:11)”. The meaning of his father’s name is said to be “continuing”, or “perpetuating”, an important thought added here, for it is a question of continuance. He continued; he departed not from the tent. I suppose the idea of continuance would be passed on to Joshua constitutionally so that the spiritual element is characteristically always in the house; if it be not there, then as the Lord says, “your house is left unto you”, (Luke 13:35). Spirituality must be permanently in it, if the house is to continue. So that the apostle says in Hebrews 3:6 “whose house are we, if we hold fast the boldness and the boast of hope firm to the end”.
Our subject now leads to the inheritance. The two readings today should include the inheritance, and the essential need of spirituality in order that we should possess it. Unspirituality is disclosed in these chapters in Numbers and is enlarged upon in Hebrews. It implies exclusion from the inheritance; for it is really [p. 37] unbelief. What may be pointed out first of all in chapter 13 is the change of Joshua’s name. It is a very significant matter. In verse 16, after the names of those sent to search the land are given, Moses calls Hoshea, which means deliverance, Jehoshua, which means Jehovah is Saviour. We have thus a great advance in Joshua, which is to be borne in mind in all that we have to say henceforth: the change of name indicating a great increase in his personality. It is not referring to any increase in Christ’s personality, but in our apprehension of Him. It is this new name that is used to designate Joshua in Exodus; although given later, it would be used by Moses in writing the book; but it is at this juncture that the name is changed, so that henceforth he is more in our eyes as typical of Christ, and here Caleb is introduced as representing ourselves; those who are benefiting by what is presented objectively so far. It is Caleb that is said to inherit — Caleb and his seed. One would suggest that we take particular notice of the introduction of Caleb, in order to understand how we should progress from this point — he is a man of another spirit. This is not said off Joshua, because what is said of him is that he is “a man in whom is the Spirit”, (Numbers 28:18). That is more Christ Himself. Another spirit is what should characterise those who are acquiring spirituality.
ABJ Would you enlarge a little on the change of Joshua’s name?
JT It would, I think, point to some fresh feature of the Person of Christ coming into evidence at this juncture. We of course speak of Him from what we read in scripture, but it has to be remembered that the mind of God unfolded itself in persons, and then the Scripture was written. The thing exists before we have the Scripture recording it or the doctrine governing it. So that all instruction that we have, before there was any writing of the Pentateuch, would mean that progress in [p. 38] the knowledge of God was seen first in testimony in persons. It would be seen in the progress of persons moving in it, not in writings yet; and in truth it should be so with each of us, that our testimony is according to our measure, not simply according to what one reads, but according to one’s measure. We must read, of course, and have doctrine, but our true testimony is according to our measure.
JD Would John’s gospel amplify what you are saying as to the thing existing. Of Andrew it is said: “He first finds his own brother Simon, and says to him. We have found the Messias (which being interpreted is Christ). And he led him to Jesus. Jesus looking at him said. Thou art Simon, the son of Jonas; thou shalt be called Cephas (which interpreted is stone)”, (John 1: 41,42); J.N.D.’s foot-note says “looking carefully” — the thing existed. Is that the idea?
JT Quite so, it existed potentially in Peter. It was a question of his name: “thou shalt be called Cephas”; but in Matthew it is: “thou art”. That supports fully what you say, that the thing did exist. It is what exists that is named. Following out the thought in Joshua, the time had come for an increased presentation of Christ typically to our minds; for spirituality must keep pace with knowledge, “we all have knowledge”, the apostle says. That is objective knowledge, but conscious knowledge is another matter, and that is much the same as that which existed before the holy writings. Conscious knowledge in a person who is the subject of God’s work would be the measure of the testimony of that person up to any particular time.
ESW In the development of spirituality with us, does this mean that Christ becomes more personal to us? The change is from Deliverance to “Jehovah is Saviour”, indicating that instead of being occupied with what the Lord has done for us, we now find something more in Him [p. 39] personally.
JT That is good. Deliverance is an experience, but the person called Jehoshua, Jehovah is Saviour, is in the antitype an Object of worship. Christ becomes an Object to us. It is a point reached in our histories, when He is known in that way. So that the Lord says to the man whose eyes had been opened, John 9:35, “Thou, dost thou believe on the Son of God?” It is a question of the man’s state, whether he is equal to it, and he says. “And who is he. Lord, that I may believe on him?”(John 9:36) and the Lord says,(John 9:37) “Thou hast both seen him, and he that speaks with thee is he”. Evidently he had seen Him and not known Him as the Son of God, but now the fact is disclosed to him as a matter of faith in his soul. Hence he says, “I believe. Lord: and he did him homage”, verse 38. He worshipped Him, no longer simply as the One who opened his eyes, but as the Son of God.
EESL Is this something like Simeon’s statement, “mine eyes have seen thy salvation”(Luke 2:30)? It was not the thing in the abstract, but he had seen the Lord.
JT Yes, he came in by the Spirit. He is speaking by the power of the Spirit of God, showing that what we are in growth becomes consolidated in our minds. The mind takes in what corresponds with our experience and we are consolidated so far, hence the blind man had reached a point in his history that would remain. He was a worshipper of the Son of God.
HJM Would Zacchaeus fit in here? He wanted to see Jesus, who He was, and Jesus Himself entered his house, so that Zacchaeus might get a right view of Him.
JT Quite so. He wanted to see Him, who He was. He had that desire in his soul, but he must get into position in order to see Him; looking down from the sycamore tree on Jesus would not do. The Lord entered into his house, and thus he would get a right view of [p. 40] Him. Exodus gives the house, the dwelling-place of the spiritual; Joshua not departing from it. He is essential to it; that is, spirituality, in whomsoever it may be, must be there. Concurrent with this, the Lord, as seen in Moses returning to the camp, has liberty to act in His authority throughout the profession; but for the house, spirituality must be there. Numbers is a concurrent thought. It is not the house, but the inheritance that is in mind, and Christ acquiring an increased place in our souls, so that Caleb immediately comes into view. We have a testimony now, not only in Christ personally, but also in the formation in a saint, Caleb, who is henceforth representative of appreciation of the inheritance.
ESW Is Joshua seen here as acquiring dignity and personality? These men in Numbers 13:1 - 16 are all described as princes and heads, but Joshua is more distinguished.
JT Joshua, by Moses’ action in changing his name, is put above all. We are on new ground really, only the section before us enlarges on the sin of the ten spies and the whole people. Such a one as this is now in their midst and bearing testimony, and with him the great formation seen in Caleb. Caleb is, comparatively speaking, made prominent in these two chapters — a man with another spirit. A spiritual man will not have the spirit of the world. He renounces it. It is not the Spirit of God here, it is another spirit — in the sense of being different, as of God, from the spirits of men generally.
PL Would you say that the beginning of the Colossian epistle, enlarging on the glories of Christ, would attach to the thought of this change of name; while in the personnel at the end of the epistle have we, in such as Tychicus, Onesimus, and Epaphras, the lovers of the inheritance as Caleb was?
JT I think so. As we proceed we shall see this [p. 41] feature in the chapter relating to the daughters of Zelophehad, and here indeed, as you will observe, it is said in chapter 14:24: “my servant Caleb, because he hath another spirit in him, and hath followed me fully, him will I bring into the land whereinto he came; and his seed shall possess it”. We shall see later how his seed comes into evidence, so that we have a great spiritual lead in another than Christ here. The truth is taken on in such proportions that it is given a lead, as it were, by itself, in persons who are not typical of Christ, but typical of spirituality; and they have a seed, who are the ones to inherit. Rahab received the spies and sent them out “another way”. The word another is a good one in these matters. One may take on things intellectually and speak of them well, but we must look for another spirit, and another way.
SEE Do you distinguish between the spirit that Caleb acquired typically and the Holy Spirit? Would “another spirit” be similar to the expression in Ephesians 4:23 — “being renewed in the spirit of your mind”?
JT It does not allude to Caleb’s own spirit which he received from God and which every man has. It refers to what he was characteristically in his spirit. If we say, A man has a good spirit, that does not mean simply that he has a spirit, but conveys what is characteristic of him.
FI Does it come about with us, as we are under the hand of the Spirit of God, and have the Lord before us as our Object?
JT It must come in that way. The Spirit is contemplated as present, as you will remember, in Exodus 17, our subject necessitating the Spirit given. So that the change in the believer referred to here is by the Spirit, but through exercises that we have already noted. We get the expression for the first time of “another spirit”. We get Caleb here for the first time, and then [p. 42] this expression.
HDT Spirituality in ourselves is not exactly to be our object, but it comes about as having Christ as our Object?
JT That is right. So that Christ is exalted here. Joshua typically is enlarged, referring to the estimation the saints have of Christ. The Lord was acting as the Son of God when He put the mud on the man’s eyes and opened them, but the man evidently was not ready, for he said, “A man called Jesus” did it, (John 9:11). It was when the Lord heard that they had cast him out, that He found him, and introduced the subject of His sonship, then the man comes into it; showing that we progress in stages, the Lord watching the development of our souls and bringing in the truth needed as we proceed.
CSS Would you say that worship flows from what divine Persons are to us, more than what they have done or are doing for us?
JT That is right. Though the man in John 9 had seen Christ before, there is no word about worship until the Lord makes Himself known to him, and he says, “Lord, I believe”. He is now capable of believing such a great truth.
EE In connection with a right spirit, John refers to that which they had heard, seen, and handled, 1 John 1:1. When with the Lord here on earth John spoke in such a way that he showed he was not moved by a right spirit; he would have called fire down from heaven. We need to be in company with, and contemplate the Lord to derive a right spirit.
JT Yes. John, I suppose, represents faith in steady attachment to Christ. John regarded himself as the disciple whom Jesus loved. He puts the matter as to who he was on to the Lord. If Jesus loved him, he must have been lovable. He loves us all, but the Lord loved him especially. How did he become lovable? By taking on the features of Christ. David is the beloved, his [p. 43] name means that, as typical of Christ. The announcement from heaven is “This is my beloved Son,(Matthew 17:5)” and we are taken into favour in the Beloved. We become beloved, lovable, by taking on the features of Christ. One does not wish to be loved any more among the brethren, than he is loved in heaven, and heaven would love him according to the measure of his taking on the features of Christ. It is simply an extension of what is in Christ. The word from heaven to Him was not “all my delight”, but “in whom I have found my delight,(Matthew 17:5)”. God has found His delight in Christ, but, by extension in the saints as well.
Rem Had not Caleb a spirit of faith developed in the company of Joshua?
JT In the type, that is what is in mind; thus Joshua having already acquired distinction with God, it was the privilege of all the spies to know him in this way. It was not a secret matter, but ten of them apparently acquired no gain at all. They must have had remarkable times in caves and other secret places as entering the land, going all the way north to Hamath, and down again to Hebron. What holy conversation they could have had, but evidently they did not profit by it, except Caleb, and hence he comes in just here. It is in searching the land, typically in the opening up of the mind of God as to the inheritance, that Caleb comes into evidence. He must have learned from Joshua, and there is a great deal in that, because, in the revival God has been opening up the territory for us and has used men to do it. Those who are the companions of such men have a great advantage, but how many of them have been marked by spirituality? The most prominent leaders in Mr. Darby’s time, and those associated with him, became the leaders in divisions six or eight years after he died, showing that spirituality in those with whom we are in association may not help us at all. We must have the root of it in us.
[p. 44] LF Moses goes to great pains in chapter 13:17 - 20 to indicate to them in detail what they were to examine.
JT Yes. The Scripture says “Go up this way by the south and go up into the hill-country, and ye shall see the land, what it is; and the people that dwell in it, whether they are strong or weak, few or many; and what the land is that they dwell in, whether it is good or bad; and what cities they are that they dwell in, whether in camps, or in strongholds; and what the land is, whether it is fat or lean, whether there are trees in it or not”. We are told that “they went up, and searched out the land from the wilderness of Zin to Rehob, where one comes towards Hamath. And they went up by the south, and came to Hebron; and Ahiman, Sheshai, and Talmai, the children of Anak were there. Now Hebron had been built seven years before Zoan in Egypt”. Then it goes on in verse 24: “That place was called the valley of Eshcol, because of the grapes which the children of Israel had cut down there, and they returned from searching out the land after forty days”. We are told in verse 20, that it was the time of the first grapes. Moses says, “take courage, and bring of the fruit of the land”. So that typically the description refers to our own times, the period of Christianity. Israel, of course, will be in the land in a literal sense, but ours is the time of the first grapes. These twelve men entered it at its best. We have to do with it at its best — our inheritance is heaven’s best.
AEM With these ten men, is there some weakness carried forward from their earlier history, or is it that at any time in the development of the truth we may drop out through not taking advantage of the help available at that particular time?
JT It seems that we have to consider Caleb well at this stage. We referred to the times they must have had in the long journeying, and evidently Caleb was a learner all the time. One can understand that he and [p. 45] Joshua would have peculiar seasons of communion. I believe that the point is two, at this particular time, representing full testimony to appreciation of the inheritance, whereas ten are against it. Joshua and Caleb here have the character of a remnant, and suffering is marking it. If any man will live godly in Christ Jesus, he will suffer persecution. You can always find it in that way. The history of the people seen in the ten, and in the whole of the people coming under their influence, would indicate that the people generally were not developing spiritually at all. Caleb, I believe, represents here one who had an unnamed and unrecorded history, like others in scripture, but his history qualified him for the great truth, seen at this particular time. That is, there must be secret history to develop such a man as Caleb. Already he has another spirit; surely he must have been advancing secretly.
EESL Would Caleb exemplify the immense value of being able to discern and follow spiritual leadership, while the ten and Israel who followed them might warn us of the terrible danger of contesting the ground when spiritual leadership is available to us? - instead of accepting it we refuse it.
JT I fully agree with that. He is outstanding as profiting by the experience in this search with Joshua; whereas the ten do not gain, and so it is in any movement implying a search. It is a question of search here, and the great thought of search is in the Spirit. The Spirit searches all things, we are told, even the depths of God, but then that must imply operations in the saints. The search is to carry us with it, and in this instance only Caleb was affected, and that is what is stressed in Hebrews, that the most fell in the wilderness. They did not profit by the example set before them; Caleb did. So it is in any movement of God where a divine search is going on, and spiritual things come [p. 46] out through the search. Only a few get the inner thought, because they are spiritual; the mass do not. They may go on for a while, as indeed is the case in the revival in which we are sharing now, the greater number went off from the truth; spirituality was not developed, although the opportunity was there.
HDT Is the matter all the more serious because all the twelve men are described as princes, as though they were leading men, but the ten were leaders away from the truth?
JT That is so. It shows the danger, as I was remarking, as seen in the history of the last century; how many leading men took part in the falling away in the division of 1890, and more particularly in 1908. It was the princes, “men of renown”, who took issue with the truth.
PL In regard to searching out it says, “the glory of kings is to search out a thing”, (Proverbs 25:2).
JT That is what came out in Christ. “It is the glory of God to conceal a thing; but the glory of kings is to search out a thing, (Proverbs 25:2)” and I believe that enters into the administration given into the hands of Christ. Things are searched out, and Paul says it is by the Spirit. Paul was available to the Spirit, and did not say everything he knew to the Corinthians. He moved with the Spirit, and the Spirit was ready to search out everything for them, but they were not ready for this, and that corresponds with what we have been saying.
JD Would you say that the sin of the ten is more pronounced by the fact that when the people spoke of stoning Caleb and Joshua, the glory of God appeared in the tent of meeting? That would come in the defence of what God had in the two.
JT That is how God comes in. In crises God shows Himself in some way. Here it is said, “the glory of Jehovah appeared in the tent of meeting to all the children of Israel”, (Numbers 14:10). That settles the [p. 47] matter — the presence of God with those who are right.
As regards this search, these ten men had part in it but gained nothing by it, on the contrary they opposed the two spiritual men. In the search, there are great thoughts suggested, especially in regard to Hebron, to show us how far back the matter reached; it is what God ordained before the world for our glory. Colossians goes that far back, but Ephesians goes further back, Ephesians is the greatest search of all.
FW Would it be right to say that the whole situation for the testimony was really preserved through the spirituality of Caleb?
JT That is the point, I think.
JDU Is that not because Caleb followed Jehovah? It is in reference to that, that he is spoken of as having another spirit. Jehovah speaks of the others as despising Him. Does that mean that they had not laid hold of the fact of the change of name, “Jehovah is Saviour” and, therefore, his ability to lead the people into the inheritance.
JT Yes. Caleb, in chapter 14:24, is called, “my servant Caleb”. According to what he says in Joshua, the land that he had trodden was to be his and his children’s, Joshua 14:9. Moses sware to him, so I think he is the saving element subjectively. It is a question of spirituality in the saints. Christ is in heaven, Joshua — “Jehovah is Saviour” — is an objective thought now. The subjective side is in Caleb. He is really more stressed in that sense than Joshua, because it is a question now of the saints holding the ground, and that is what Hebrews takes up, the question of faith.”W which have believed”, says the writer, “do enter into rest (Hebrews 4:3)”. It is characteristic of us who believe, that we enter in.
ABJ Would not Caleb have in his heart something of the purpose of God as indicated in Moses’ song on the wilderness side of the Red [p. 48] Sea?
JT No doubt; he came out of Egypt. He would have part in that song, and it would be light in his soul that God would bring them into the land of His inheritance. He and Joshua are the link here with entrance into the inheritance. A very remarkable thing, two men out of two million people maybe - six hundred thousand men — two men forming the link between the exodus from Egypt and the inheritance which God provided. It is a question, not only of what I know, but of what I am spiritually — a man of another spirit. So that the unbelievers all fall in the wilderness; only the little ones go in. These two men represent formation, and the little ones represent a generation, another generation; but the idea in mind is in these two men, hence the importance of spirituality.
CSS Peter speaks of seeking out and searching out with regard to the glories of Christ. Is that the line we are on?
JT It is. The thought here is searching. The word by Moses to the children of Israel in chapter 13:2 was, “Send thou men, that they may search out the land of Canaan, which I give unto the children of Israel. Ye shall send a man of every tribe of his fathers, each a prince among them”. There is full opportunity for all the people to come into this search, into the wonders of the land. The report brought by Caleb and Joshua is called in Hebrews “glad tidings”. It is the glad tidings of the land, brought to Israel through these men, but then the others engaged in the search discredited what is most precious, what is so valued by the spiritual. That is Christendom. Christendom is discrediting the whole matter of the inheritance of God; here, only two stood by the truth, and they go in. All else failed. A most solemn and far-reaching fact, and stressing the necessity of spirituality.
FW Do these ten suggest to us what has taken place in the public history of the church? On the line [p. 49] of responsibility, everything has broken down, but power for the testimony lies in spirituality as presented in Caleb and his seed coming into his possession.
JT That is exactly the position, so the unbelievers proposed to return to Egypt, you will observe. “And the whole assembly lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron; and the whole assembly said to them. Would that we had died in the land of Egypt! or in this wilderness would that we had died! And why is Jehovah bringing us to this land that we may fall by the sword, that our wives and our little ones may become a prey? Is it not better for us to return to Egypt? And they said to one another, Let us make a captain, and let us return to Egypt”, (Numbers 14:1 - 4). That is pretty well what has happened. The glad tidings of the heavenly, and the purpose of God alluded to in Hebrews 4, has been rejected in unbelief. That is what is current, falling after the same example of unbelief. It marks the whole history of Christendom; but there is a remnant, as seen here, and it goes through. Caleb and Joshua go into the land with another generation.
JWH Is that seen in principle in the second epistle to Timothy? The apostle there encourages Timothy in saying that “God has not given us a spirit of cowardice, but of power, and of love, and of wise discretion”, 2 Timothy 1:7.
JT Quite so. That epistle provides for those who go through. Ecclesiastically this involves separation from evil. Here, the judgment falls on the rejectors of the gospel of the heavenly land; and these two, and another generation with them, go into Canaan, that is, those who came out of Egypt go into Canaan, in principle. The purpose of God, the mind of God, stands. It cannot fail, so that Israel goes in, the spiritual element that came out of Egypt goes in with a new generation.
[p. 50] Ques Would you say a little about searching for forty days?
JT It is a full period. Forty is a protracted period as regards anything mentioned under that head. It is not simply three or four, but forty — a thorough search. So that the spies cover the whole territory and it “was the time of the first grapes”. Moses before that said, “take courage, and bring of the fruit of the land”, and they did, the testimony was thus brought down, so that there is no excuse at all for the unbelief. And so today the testimony of the land is here, hence the solemn responsibility of those who are refusing it.
AEM Would this matter of going through with another generation bear on our local meetings, in that spiritual persons should have influence and power to carry things through?
JT As we had before us a little last night, John deals with the idea of generation in this character. He introduces Christianity in the first chapter of his gospel saying, “as many as received him, to them gave he the right to be children of God, to those that believe on his name”,(John 1:12) That is, faith is the link from Egypt into Canaan, but we must have a new generation. So he adds, “who have been born, not of blood, nor of flesh’s will, nor of man’s will, but of God”, (John 1:13). That is the principle, faith carrying through the identity, but a new generation is essential to the new place. We must be of God, children of God.
LF Would the spiritual move forward in the full confidence that the land does flow “with milk and honey”, and that as to the enemy, “Their defence is departed from them”, as seen in the statement by Joshua and Caleb in chapter 14?
JT That is the point. “Joshua the son of Nun, and Caleb the son of Jephunneh, of them that searched out the land, rent their garments. And they spoke to the whole assembly of the children of Israel, saying. The [p. 51] land, which we passed through to search it out, is a very, very good land. If Jehovah delight in us, he will bring us into this land, and give it to us, a land that flows with milk and honey; only rebel not against Jehovah; and fear not the people of the land; for they shall be our food. Their defence is departed from them, and Jehovah is with us: fear them not”. That is, Jehovah has delight in us. John, I think, brings out in his ministry what is delightful; he was himself “the disciple whom Jesus loved (John 21:20)”. So that faith is the link between our responsible life here and our eternal portion. Faith is the public link, but generation is the essential link for eternity. There must be generation, and that is what John develops. Joshua and Caleb say, “If Jehovah delight in us”. God delights in His children. He delights in those who have taken on the character of Christ.
GM While the whole were agreed as to the excellence of the land, the ten failed through unbelief as to what God could do for them.
JT They enlarged on the giants. They were at one as regards the land at first, but unbelief began to work — and that is the solemn side of those who refuse today — you get inconsistencies. Caleb says in verse 30, “Let us go up boldly and possess it, for we are well able to do it. But the men that went up with him said. We are not able to go up against the people, for they are stronger than we (Numbers 13:30,31)”. Caleb represents the full testimony, and the opposition shows itself as soon as unbelief begins to work — they are inconsistent, for they say, the land eateth up its inhabitants, and in the same breath they say, “all the people that we have seen in it are men of great stature,(Numbers 13:32)” If the land ate up its inhabitants, whence the giants? They say further, “there have we seen giants — the sons of Anak are the giants — and we were in our sight as grasshoppers, and so we were also in their sight”, (Numbers 13:33). All this is inconsistent, showing that when unbelief begins to work, you get the most [p. 52] inconsistent things. Such contradictory things indeed mark the general doctrine of those who today reject the heavenly side of the Christian position.
WJH The apostle in Ephesians 6 did not minimise the spiritual wickednesses in heavenly places, yet he had great confidence in the power of the Spirit to strengthen them so that they should enter into their heavenly inheritance.
JT That is the full answer to what we have here. Ephesians is the full search, the result of the divine search in Christ. “The glory of kings is to search out a thing,(Proverbs 25:2)” as we were saying. The whole matter is searched out by the Spirit, and Ephesians shows that in taking unto us “the whole armour of God”(Ephesians 6:11) we are able to stand. The Father’s Spirit working in us, we are “fully able to apprehend with all the saints what is the breadth and length and depth and height(Ephesians 3:18)”.
GA Earlier you spoke of objective and conscious knowledge. Are Joshua and Caleb now marked, as spiritual persons, by the possession of these two features of knowledge in a balanced way?
JT This is evidenced in the glorious manner in which they bear witness in chapter 14:6,7: “And Joshua the son of Nun, and Caleb the son of Jephunneh, of them that searched out the land, rent their garments. And they spoke to the whole assembly of the children of Israel, saying. The land which we passed through to search it out, is a very, very good land”. You can see that they are equal to their objective knowledge, which they have by the search; the search today has brought the knowledge of heavenly things within the range of all. The Scriptures, and the ministry God has furnished, bring the result of the search within the range of all, but then, who is equal to it in consciousness? Only very, very few, and I believe Caleb and Joshua [p. 53] represent these. It is a question of being equal to what is presented objectively in the search. Caleb and Joshua have in them the moral element, being affected, and formed, by what they saw; knowing, too, God’s delight in His people. They delight in the whole position, being spiritual; hence they stand and they go into the land. We are told in verse 38 of chapter 14 that Caleb and Joshua lived “still” — the others being slain in the wilderness. Caleb characteristically inherits the land, verse 24; Jehovah calls him “my servant”. He is specially the one who inherits the land, and the book of Joshua will show us later how full of the thought of it he was, how cumulative his knowledge was, how he developed in understanding and power.
GCS Do you think that Caleb and Joshua alone, being spiritual men, were capable of carrying Eshcol’s grapes? They had entered into the enjoyment of what they had searched out.
JT I agree. It is said that they “cut down thence a branch with one bunch of grapes, and they bore it between two upon a pole; and they brought of the pomegranates, and of the figs. That place was called the valley of Eshcol, because of the grapes which the children of Israel had cut down there”, verses 23, 24. So that it would be as it were what all did. Two of the whole number did it. Thus all were committed to the testimony of the fruit and fulness of the land, hence their inconsistency later, as we have seen. It must have been a wonderful bunch — a striking testimony to the power of growth in the land at “the time of the first grapes”. They could all see it because they carried it on a pole. The whole twelve had plenty of opportunity of seeing it, but only Caleb and Joshua valued what was there. I believe what we are saying is the truth, that the two men were subjectively equal to what was presented objectively in the search. The grapes were an objective thing, but the ten did not profit by it.