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Numbers Chapter 13

Summary of the Spiritual Sense

1. On self-examination, by means of truths, and by means of Divine light from the Lord's Divine Human, of the inmost of his life by man, vers. 1-3.
2. Concerning the general truths by which this examination is effected, vers. 4-16.
3. The extension of it is from where truth and good are in obscurity and coldness through the multiplication of truths advancing to a zealous state of natural good and its truths confirmed in ultimates, vers. 17-21.
4. It leads, also, by means of interior light and perception to the discovery of persuasions of falsity from the pride of selfish love, as well as to the perception of charity in its general form of natural truth and natural good, involving a complete state of trial and temptation, vers. 22-25.
5. The effect of this examination, through instruction, upon the evil and upon the good, vers. 26-33.

1.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth, or the Word, 7010; and by saying is denoted perception, 1822.

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2.  By sending men that they may spy out the land of Canaan is denoted that the man of the church should, by means of truths, examine his inmost life, which ought to be a form of heaven, 2374, 2397, 2714⁵, 1909², 3705, 8899; and by a man of every tribe of their fathers being sent, every man a prince among them, is denoted that this examination is to be effected by the universal and primary truths of the church, 2374, 3858, 3703¹².

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3.  Moses sending them from the wilderness of Paran denotes by means of the Divine light of truth received from the Lord's Divine Human, although obscurely, 7010, 2397, 2714, 2708; according to the commandment, or mouth of the Lord, denotes by influx and enlightenment, 8560; and all of them being men who were heads of the children of Israel, denotes that those are the essential but general truths from which all others are derived, 2374, 3728, 3654.

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4.  These being their names, denotes that such is the quality of those general truths, 145; and of Reuben, Shammua the son of Zaccur, denotes, those who are in faith in the understanding, and who obey the truth received into the memory, because by Reuben is denoted faith in the understanding, 3863; Shammua means he that is heard, and therefore he denotes obedience, 2542; and Zaccur means what relates to the memory, and thus denotes truths received into the memory, 5130.

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5.  Of the tribe of Simeon, Shaphat the son of Hori, denotes of those who are in the will of good, such as judge concerning truths although obscurely, because by Simeon is denoted the will of good, 3869; Shaphat means judging, and therefore he denotes one who judges concerning truths, 2258; and Hori means a dweller in a cave, and thus he denotes obscurity, 2935.|

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6.  Of the tribe of Judah, Caleb the son of Jephunneh, denotes of those who are in love and charity, such as perceive truth from good, because by Judah is denoted the celestial kingdom; and thus love and charity, 3880; Caleb means as the heart, and thus he denotes good, 4112; and Jephunneh means one that beholds, and therefore he denotes the perception of truth, 2150.

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7.  Of the tribe of Issachar, Igal the son of Joseph, denotes of those who are in mutual love, or conjugial love, such as, from that love, may be redeemed and enriched with the good of the Spiritual Church, because by Issachar is denoted mutual love, or conjugial love, 3956; Igal means will redeem, and Joseph means increase or addition, and therefore the former denotes redemption spiritually, and the latter denotes increase spiritually, while Joseph also denotes the good of the Spiritual Church, 6280, 6281, 3969.

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8.  Of the tribe of Ephraim, Hoshea the son of Nun, denotes of those who are in the new understanding of truth, such as bring salvation perpetually, because by Ephraim is denoted the new understanding of truth, 6238; Hoshea means salvation, and therefore he denotes salvation spiritually, and Nun means durable and eternal, and thus he denotes what is perpetual, 8595.

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9.  Of the tribe of Benjamin, Palti the son of Raphu, denotes of those who are in truth from good which is a medium, such as deliver man from evil through the power of the truth which heals all spiritual diseases, because by Benjamin is denoted truth from good which is a medium, 4585, 4592; Palti means deliverance, and therefore he denotes this spiritually, 6854, 9286; and Raphu means cured, and therefore he denotes the healing of all spiritual diseases, 5712.

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10.  Of the tribe of Zebulun, Gaddiel the son of Sodi, denotes of those who are in the heavenly marriage, such as are in good works from the confirmation of truth and good, because by Zebulun is denoted the heavenly marriage, 3960, 3961 ; Gaddiel means the troop of God, or the army of God, and denotes good works, 3934; and Sodi means founded or established, and therefore denotes the confirmation of truth and good, 984.

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11.  Of the tribe of Joseph, namely, of the tribe of Manasseh, Gaddi the son of Susi, denotes of those who are in the new will of good, such as are in good works from the understanding of truth, because by Joseph is denoted the good of the Spiritual Church, 3969, and by Manasseh the new will of good, 6238; Gaddi means my troop, and denotes good works, 3934; and Susi means my horse, and thus denotes the understanding of truth, 2761.

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12.  Of the tribe of Dan, Ammiel the son of Gemalli, denotes of those who are in the affirmation of truth, such as are in the love of truth for the sake of reward, because by Dan is denoted the affirmation of truth, 3923; Ammiel means the people of God, and therefore he denotes those who are in truths, 1259; and Gemalli means my recompense, and therefore he denotes this spiritually, 3816.

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13.  Of the tribe of Asher, Sethur the son of Michael, denotes of those who are in natural delight, such as are in truth from good on the natural plane, because by Asher is denoted the delight of the affections, 3938; Sethur means what is concealed or protected, and therefore he denotes the hidden source of natural delight from the Lord, namely, Divine Truth; and Michael means "Who is like God?" and therefore he denotes the inmost source thereof, namely, Divine Good, 6721, 6722, 2001.

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14.  Of the tribe of Naphtali, Nahbi the son of Vophsi, denotes of those who are in resistance to evil in the natural man, such as are in the strength of good in the natural man which does not appear, because by Naphtali is denoted resistance to evil, 3928; Nahbi is under a root, which means to hide, and therefore he denotes the strength of good which does not appear, 6721, 6722; and Vophsi, which is said by Cruden to mean a fragment, and by some to be of doubtful meaning, may be considered, from the series, to denote the little strength from good, which those in the state signified by Naphtali have in the beginning of regeneration, or when the heavenly land is only being explored.

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15.  Of the tribe of Gad, Geuel the son of Machi, denotes of those who are in good works in the natural man, such as are in the power of truth from good, because by Gad are denoted good works, 3943; and Geuel means the Divine majesty, and thus denotes the power of Divine Truth from Divine Good; Machi, according to the series, denoting good, but the lists which have been examined do not contain the meaning of this name.

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16.  These being the men that Moses sent to spy out the land, denotes that these are the general truths by means of which, in subordination to Divine Truth, man must examine himself, 1259, 7010, 2397, 2714⁵, 1909², 3705; and Moses calling Hoshea the son of Nun Joshua denotes that the quality of the truth which leads him to do this successfully is truth which delivers him by leading to good in the beginning; while truth from the Lord bringing salvation fully, delivers him in the end, because while Hoshea means simply "salvation," Joshua means the Lord the Saviour, 8595, 10557, 2001.

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17.  By Moses sending the men to spy out the land of Canaan is denoted that it is the duty of man, from or according to Divine Truth, to examine his own quality, and his capacity for the heavenly life, ver. 16; by saying to them is denoted perception given, 1822; "Get you up this way by the south" denotes that he should do this by means of the universal truths of the Word in a state of enlightenment from the Lord, ver. 16, 1555; by going up into the mountains is denoted under the influence of the Divine Love, 795; and by seeing the land what it is, is denoted perception as to the quality of the heavenly life, 2150.

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18.  Seeing the people that dwells therein, whether they be strong or weak, or few or many, denotes that a man must scrutinize his own spiritual state both as to truth and as to good, or as to form and as to life, internally, interiorly and externally, 2150, 1259, 2451, 8315, 3820, 6172, 6654, chap 9:20.

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19.  Seeing what the land is that they dwell in, whether it be good or bad, denotes examining the state as to good or evil, 2150, 3310; what cities they dwell in, whether in camps or in strongholds, denotes as to truth or falsity, 402, 4236, 3271. Observe here that the land in respect to the inhabitants clearly denotes what is external in respect to what is internal; and that as good and bad are opposed to each other, so also are camps and strongholds.

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20.  Seeing what the land is, whether it be fat or lean, denotes examination as to the quality respecting good or truth, fat denoting good, and lean denoting truth respectively without good, 10029, 5200, 5204; whether there be wood therein or not denotes as to the presence or not of ultimate good, 643; being of good courage, and bringing of the fruit of the land, denotes that all this is to be done with zeal and determination, and with particular reference to the quality of charity, 7690; and the time being the time of the first ripe grapes denotes even at the beginning of regeneration, 3519⁷.

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21.  By going up and spying out the land is denoted elevation of the mind for a searching examination, 1543, ver. 2; from the wilderness of Zin denotes extension from where truth and good are in obscurity and coldness, because a wilderness signifies a state of obscurity, 2708, and by Zin is meant coldness, and therefore it denotes the absence of love, 934; Rehab means breadth, space, or extent, and therefore it denotes the multiplication of truths, 4482; and Hamath means anger, heat, or a wall, and therefore it denotes a zealous state of natural good, 934; while a wall denotes ultimate truths, 6419.

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22.  Going up by the south and coming to Hebron denotes entering into a state of spiritual light from the good of the Spiritual Church giving perception, 2909; Ahiman, Sheshai, and Talmai the children of Anak being there, denotes the presence of interior persuasions of falsity derived from selfish love, 2909, 581 ; Ahiman means a brother of the right hand, and therefore he denotes what relates to the will, 1222, 4592; Sheshai means one who is led, and therefore denotes what is of the understanding, 5893²; Talmai means what is furrowed, as land is when ploughed, and therefore he denotes the preparation of the external man to receive the seeds of falsity by evil actions, 5895; and Hebron being built seven years before Zoan in Egypt denotes that the interior good of the church which is celestial is insinuated into man in infancy before he is consciously in scientifics or knowledges, because by Hebron is denoted the Spiritual Church, 2909; being built denotes the increase of good by means of truth, good being from the Lord by influx, 4390, 1555; seven years denotes holiness and completeness, 716, 2044; and by Zoan, which means motion, is denoted the affection of scientifics or knowledges, in the natural mind signified by Egypt, 5173³, 1482, 3322⁶.

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23.  Coming to the valley of Eshcol and cutting down thence a branch with one cluster of grapes, denotes that thence he has a perception, according to his state, of the principle of good, or charity, in its general form, even when that state is low, because by a valley is signified a state respectively low, 4715, Eshcol means a bunch of grapes, and therefore denotes charity, 1071; and it is said charity in its general form, because there was one cluster, and also because the spiritual man, in the state here described, cannot have a perception of charity as to particulars, 1285; their bearing it upon a staff between two denotes supporting it by the literal sense of the Word with all the power of the will and the understanding, because by bearing is signified supporting, spiritually, 9500, by the staff is signified power, and thus the literal sense of the Word where Divine Truth is in fullness and power, 9496, 9430, see also DLW 221, and by "between two" is signified what is of the will and understanding, 747; and bringing also of the pomegranates and figs denotes that thence also there is natural truth and natural good, 9552, 216.

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24.  That place being called the valley of Eschol, because of the cluster which the children of Israel cut down from there, denotes that, indeed, charity is manifested in the literal sense of the Word in general; and that from it the general idea of charity is procured by the man of the Spiritual Church, ver. 23.

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25.  Returning from spying out the land at the end of forty days denotes that, besides this, self-examination involves a complete state of trial and temptation, ver. 2, 730.

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26.  Going and coming to Moses, and Aaron, and all the congregation of the children of Israel to the wilderness of Paran, to Kadesh, denotes being led to the confirmation of Divine Truth, and Divine Good, and of the truths of the church thence derived in a state of spiritual light from the Divine Human which is at holy state, 3335, 3572, 7010, 9946, 4574, 3654, 2708, 2714, 2503, 1678; the word Kadesh means holy, and therefore denotes a holy state from the affection of truth 2503; and bringing back word to them, and showing them the fruit of the land, denotes affording interior evidence to the man of the church internal and external, of the reality of Divine and heavenly things, which may be manifested in the exercises of faith and charity, 2288, 1288, 2150, 1071, 7010, 9946, 4574, 3654.

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27.  Their telling Moses and saying, denotes the thought and perception of the internal derived from the external man, 3209; their coming into the land to which Moses had sent them, denotes the harmony between the internal and external man, because the men sent were obedient to Moses, who represents the internal, while they represent the external, 7010, ver. 2; it being a land flowing with milk and honey, denotes the realization that the heavenly state is one of the good of truth, and of delight, 5620⁹; and this being the fruit of it denotes these things as expressed in good works, or good works proceeding from charity and faith, ver. 23, 1873.

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28.  By the people dwelling in the land being strong is denoted the thought of the merely natural man concerning evils to be overcome, 1259, 2451, 3727 end; the cities being fenced and very great denotes the thought of the merely natural man concerning falsities conjoined with those evils, 402, 2451, 2227; and by the children of Anak being there are denoted thoughts concerning the strength of the persuasions of pride from selfish love, 581.

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29.  Amalek dwelling in the land of the south denotes the delusions of falsities from interior evil, 8593, 2451, 6110⁶; the Hittite denotes corrupted principles in which there is yet something of good, 2913; the Jebusite denotes falsifications in which there is yet something of truth, 1867, 6860; the Amorite dwelling in the mountains denotes evil in general, 1857, 2451, 1691; and the Canaanites denote external worship without internal, which prevails with the natural man both as to his affections and thoughts, because they dwelt by the sea and the Jordan, 1063, 2451, 5313⁷, 1585.

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30.  Caleb stilling the people before Moses denotes that he who is in the principle of good discerns the harmony of external with internal truth, ver. 6, 8176, 1259, 7010, 1822; and "let us go up at once and possess it, for we are well able to overcome it," denotes elevation above merely natural considerations, and confidence that good will triumph because power is given to overcome evil, 1543, 2658, 9338³.

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31.  The men that went up with Caleb denote those who are not in good and yet appear to be so outwardly, vers. 28, 29, 1543; saying denotes perception, 1822; and "we be not able to go against the people, because they are stronger than we," denotes unwillingness to enter into the conflict against evil and error, and the conception that selfish love and its falsities are all powerful, 9338³, 3727 end, 10481.

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32.  Bringing up an evil report of the land which they had spied out to the children of Israel, saying, denotes that the wicked misrepresent the good and truth of the Spiritual Church, which they can yet discern through their understandings, 4674, ver. 2, 1822; the land being a land that eats up the inhabitants thereof, denotes the persuasion that what is called good is in reality consuming evil, 5149; and all the people seen in it being men of great stature, denotes that what is called truth is opposing falsity, according to perception from such a persuasion, 1259, 5011, 2150.

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33.  Seeing there the Nephilim, the sons of Anak, which some of the Nephilim, denotes that, mcireover, the doctrines of the Spiritual Church are not inconsistent, according to such persuasion, with the direst lusts from the pride of selfish love, which will not admit of conjunction with the Lord, 2150, 581, 3705; and the men being in their own sight, and in the sight of the Nephilim, as grasshoppers, denotes that these lusts cause the good and truth of the church to appear insignificant to those who are only outwardly in them, as well as to those who are in the evil of pride, ver. 2, 2374, 581, 2403, 7643. See Kitto, Encyclopedia are. Chagab.

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Discussion

The importance of continual self-examination by the man of the church can hardly be too earnestly insisted upon. And it must be evident at once that this ought not to be superficial only. For it is quite possible for a person to compare his actions with the commandments of the Decalogue, for example, and to be able to say, "I have not broken any of these," if he finds that his outward conduct has been, generally, in harmony therewith. And therefore it is clear that self-examination includes more than this, and should regard the motive as well as the act. But a motive may be either selfish or unselfish, or it may be both in the same degree, or in different degrees, according to the affections which constitute it. And hence we see that self-examination is not the simple thing it might appear to be to some. For motives are sometimes very complex, and seem to defy particular investigation. What, then, is the remedy? It is the power of discrimination by the light of truth from the Word, and by the influence of the Holy Spirit of love. And this is what is involved in our first section. For Jehovah, or the Lord, is the Divine Love; Moses is Divine Truth; and Paran is the light of truth accommodated to the state. Thus, then, we learn, in general, that the Lord gives to every one who earnestly desires it, the power to examine himself, which is signified by spying out the land of Canaan.

Now we know what the twelve tribes signify, namely, all the general truths of the Word, not because they are exactly twelve, but because twelve signifies all. But we are interested in our second section on account of the wonderful way in which the names mentioned correspond to the principles represented by each tribe, and by the order in which each tribe is named. The meaning of the name givcn to each tribe has been already explained; but the order in this chapter has not been considered. It may, therefore, be observed that, as the tribes signify all the general principles of the Word, of the church, and thence all the degrees of life in the man of the church, therefore, in this account, the first four tribes denote the inmost degree, the second the middle degree, and the third the ultimate degree; and that as the general subject is investigation or examination, therefore the tribe that commences each degree has reference to the understanding, and modifies the signification of those which follow. And these are Reuben, Ephraim, and Dan, the first representing faith in the understanding, the second the new intellectual principle, and the third the affirmation of truth. But, although the intellect is predominant, it must be stimulated by the will, or by affection, and by application to life; and hence the tribes that follow their leader in each degree indicate this; for Simeon signifies faith in the will, Judah denotes celestial love, or charity as the Spiritual Church is treated of, and Issachar denotes mutual love. So, again, Benjamin represents truth from good, Zebulun their conjunction, and Manasseh the new will of good. And, lastly, Asher signifies natural delight, Naphtali denotes resistance to evil, and Gad the practice of good. And hence it is clear that the position given to each tribe is in harmony with the series.

But this is not all. For we now have to consider the names and origins of each of the leaders chosen for the expedition proposed, and we shall discover that they, too, harmonize with the tribes to which they belong, and with the object in view. The meaning of each name and its correspondence, being given with the references, need not here be repeated; it will suffice to notice the result as stated in giving the internal sense of each verse. Those in faith in the understanding ought to obey the truth received into the memory. Those who are in faith in the will should yet judge concerning truths, even if their state is comparatively obscure; for obedience without judgement is not the part of a thoughtful man. Again, who does not recognize that the truly loving man more readily perceives truths than others? And are not those who mutually love each other, because they love the Lord, already redeemed and enriched with the good of the church? Again, we are sure that those who are intelligent in spiritual things from the pure love of the truth and the practice of it, are capable, from the Lord, of promoting the salvation of others; and we know, too, that truth, which is the means of leading to good, and is properly applied with power, removes evil and thus heals all spiritual sicknesses. Also do not those who conjoin faith with charity, sincerely practise good works, and thus confirm themselves in what they love? For good feelings and pious thoughts, not expressed in deeds, are evanescent, and are not firmly established in the soul. And are not those who are in the new will of good also in works, thence from the understanding of truth, since the latter precedes the former? And, further, we know that simply to affirm the truth at the beginning of regeneration may be accompanied by the love of reward; while the first state of one in natural delight in spiritual things may properly be called a state of truth from good on the natural plane. And, lastly, those who resist evil from a principle of good have power given them from the Lord, which seems to be as from themselves; while, surely, good works, which are genuine, certainly express also the power of truth from good.

But now, as we know from the sequel, that only two of the twelve who were sent to search the land gave an encouraging report, it is evident that the ten who were afraid represent those who, like the Sardians (Rev 3:1), have a name that they live, and yet are spiritually dead. We need all, therefore, as men of the church, to be carefully on our guard, lest we lapse into merely external worship, while we earnestly endeavour to be of the number of those represented, Caleb and Joshua, who denote those who are internally in good and truth as well as externally; and it is remarkable here that the former was of the tribe of Judah, who signifies good especially, and the latter of the tribe of Ephraim who signifies truth especially; and hence we see that these two denote generally all those who are of the true Celestial Church and of the true Spiritual Church respectively, as indeed afterwards appears from the application of their names by the prophets, as well as, in this place, from the meaning, and therefore the correspondence of the names, as they have been given above. We now, however, proceed to consider the third section.

And here a study of all the correspondences carefully will show clearly how changes of place in the natural world represent changes of state in the spiritual world, and in the progress of the mind. We all recognize this; and it seems quite easy to consider our progress to heaven as a journey. But when we are told positively that there is no such thing as space in the spiritual world although there is all the appearance of space, it is difficult for us, with our present ideas of time and space, to realize this. For we naturally ask, "How can there be so strong an appearance, or sense, of space where the thing itself does not exist? It is worth while, therefore, to endeavour to form some rational and tangible idea of this fact; for that it is a fact we may be sure from the simple consideration that everywhere in the natural world there is space, which can be measured because it is fixed; and also from considering that, on this account, no journey through space could bring us to the spiritual world, where heaven and hell and the world of judgement are, and where the Lord undoubtedly is. The spiritual world, therefore, cannot be a world in which there is space.

And, in the second place, as we have a clear idea of the world of space, we wish now to have a clear idea of the world in which there is no space, and we may have this. For as our bodies, we know, are a part of space, so we equally know that our minds are not in space, and that we neither love in space nor think in space. But evidently our minds (that is, our wills and our intellects), which are so powerful that they can control and direct our bodies, are something distinct from our bodies; and are a kind of substance and form; for there are millions of human minds, just as there millions of human bodies, and not two of them are alike. Moreover, just as we know positively that our bodies are in space, we equally know, or are conscious that our minds or spirits, consisting of our will and understanding, and of our various feelings and thoughts, are not in space, and cannot be measured like space. Hence, then, it follows, incontrovertibly, that while our bodies are certainly in the world of space, our minds, or our spirits, or our souls, which really constitute ourselves, are not in space, never were, and never will be in space. That is, in one sentence, our bodies are in the material world, or the world of space, and our souls are in the spiritual world, or in the world, which is without space. And now, therefore, we may see, if we think, that wherever there are human beings in the material universe, there also the same human beings are in the spiritual universe. And so, in short, the spiritual world, which is the world without space, and of which every one of us may be conscious to a certain extent, is co-extensive with the material world. We may have, therefore, if we wish, a clear and distinct idea of the spiritual world, and of its being a world without a space.

But, thirdly, we may also have a clear and distinct idea that in the spiritual world there is, nevertheless, the outward appearance of space. For whenever we think, or conceive a thing in our minds, and we hardly ever cease from doing so, we think, as it were, in space, nor can we think without doing so more or less. For, indeed, there is no such thing, in reality, as what we sometimes call abstract thought. Now, how common a thing it is to build castles in the air, as we say, or to indulge our imagination. But to indulge the imagination is to do nothing else but think in the spiritual world, and is an evidence that any one may have, that in the other life, where there is no space there is yet the appearance of space. For if we deny that what we call imagination is a reality, that is, a real spiritual experience, we shall also have to affirm that our minds or spirits are not so real as our bodies, which is manifestly absurd, since we know that the mind it is "which does the body make," or of which the body is only the form, or representative in the material world. It is clear, therefore, that any one who wishes sincerely to have an idea of the spiritual world as being without space, and yet having the living appearance of space, he may do so if he consults carefully the operations and the laws of his own mind. But this is a longer argument than was at first anticipated, and we must return to finish our third section.

The truth now to be re-stated is that we see heaven only by means of enlightenment from the Lord, signified by going up into the south. There must be an elevation of,the mind above merely natural things if we would "see the land, what it is;" and, further, this must lead to an elevation into a state of the love of truth, denoted by going into the mountains. These two are the general states of investigation; and as we see from the explanation in giving the references, they cause us to examine ourselves particularly, and to understand that we pass from where our life is in obscurity to a state of natural good and its truths, or of obedience from a sense of duty, the truths relating thereto being, like a wall, barriers against the incursions of evil and error. For affection and intelligence not embodied in usefulness to others, are but vain fancies, leaving the soul exposed to the incursions of our spiritual enemies. Hence, therefore, it is clear that this section, although short, involves very much.

But now, coming to our fourth section, we remark that whereas the third, in the literal sense, describes a journey from the south to the north, this describes one from the north to the south, and thus is represented, spiritually, a progress of a threefold character: first from the obscurity and coldness, denoted by the wilderness of Zin, into a state of enlightenment and love internally; secondly, in consequence, to a new state of the natural man signified by Hamath; and thirdly into an interior state represented by passing from the north to the south. And this is exactly according to our experience in regeneration. And then note the result. First, the interior evils and falsities of our unregenerate state are discovered to us, and secondly a new state as to spiritual good or charity, denoted by the bunch of grapes, and also an improved state still further as to the truth and good of the natural man, signified by the pomegranates and figs. And yet this state is described as a valley, because it is a low state comparatively, it not being possible to realize a higher until the evils and falsities which bar the way, and are represented by the sons of Anak, are fully overcome, through victory in the temptations, which must take place, and which are represented, as we have seen, by the period of forty days. From this rapid sketch, therefore, of the contents of this section we may, in a slight measure, see the beauty and harmony of the internal sense, and how accurately it sets before us what we must all experience. For unless we know what our inmost evils are we cannot conquer them, and unless we conquer we cannot properly realize the heavenly life of charity and good works. And this brings us to our last section, which contains the report of the spies, and its effect upon the people.

Here, however, we need not linger. But it may be interesting to observe that the spiritual state called Kadesh represents, according to the meaning of the word, a holy state, as far as the good are concerned, resulting from a state of self-examination; but it also signifies a state of contention about truths, 1678; and it appears from the history that the Israelites were twice at Kadesh, once before the long wandering, and again when it had come to its end, nothing whatever being recorded of that terrible experience of thirty-eight years. And here we see that the majority of those who had been sent to examine the land, and also the majority of the people, were afraid, and unwilling to go forward and conquer it. This is a very sad picture of the state of the Israelites, after being delivered by the Lord as they had been; but it exactly resembles the state of those who, notwithstanding the clear light of revelation, reject the heavenly life and prefer the selfish life. May we as members of the church not be among that number, but rather among those who are fully in love to the Lord and love to the neighbour, and who, like Caleb and Joshua, have no fear of being able to overcome the opposing enemy through constant Divine aid.