Redeemed for a Purpose
Arlen L. Chitwood
The People’s Response
So all the congregation lifted up their voices and cried, and the people wept that night.
And all the children of Israel complained against Moses and Aaron, and the whole congregation said to them, “If only we had died in the land of Egypt! Or if only we had died in this wilderness!
Why has the LORD brought us to this land to fall by the sword, that our wives and children should become victims? Would it not be better for us to return to Egypt?”
So they said to one another, “Let us select a leader and return to Egypt.”
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.
But Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had spied out the land, tore their clothes;
and they spoke to all the congregation of the children of Israel, saying: “The land we passed through to spy out is an exceedingly good land.
If the LORD delights in us, then He will bring us into this land and give it to us, ‘a land that flows with milk and honey.’
Only do not rebel against the LORD, nor fear the people of the land, for they are our bread; their protection has departed from them, and the LORD is with us. Do not fear them.”
And all the congregation said to stone them with stones . . . . (Numbers 14:1-10a).
The twelve elders who had spent forty days traversing the land, returned to the camp of Israel, presented fruit from the land, and gave their report (Numbers 13:24-29). The land through which they had traveled was a land flowing “with milk and honey.” But there was another side to the matter. The inhabitants of the land were strong, they dwelled in walled cities, and among these inhabitants they had seen the gigantic sons of Anak (the Nephilim).
This report concerning the strength of the land’s inhabitants, dwelling in walled cities, evidently caused a stir among the people, for Caleb had to silence them. Then he gave a positive analysis of the report (with Joshua ascribing to Caleb’s analysis). But the remaining ten immediately followed with a negative analysis (vv. 30-33).
Caleb, after calming the people, said,
Let us go up at once and take possession, for we are well able to overcome it. (v. 30)
But the ten followed, saying,
We are not able to go up against the people, for they are stronger than we. (v. 31)
The ten then went on to elaborate concerning the “great stature” of all the inhabitants throughout the land, who dwelled in cities that were “walled” and “very great.” And they then singled out the sons of Anak (the Nephilim, emanating from the cohabitation of “the sons of God” [angels in Satan’s kingdom] with “the daughters of men” [female descendants of Adam and his progeny]). The twelve appeared in the sight of the Nephilim and in their own sight as “grasshoppers [or ‘locust’]” in comparison (vv. 32, 33; cf. v. 28).
(The name, Nephilim, a transliterated Hebrew word, in and of itself, does not identify these people. The name, appearing in a plural form, is derived from the Hebrew word nephal, which means “to fall.” Thus, “fallen ones” would be the literal translation or understanding of Nephilim.
The identity of the Nephilim, the “fallen ones,” though, as previously seen, can be ascertained by going back to the only other usage of this word in Scripture — in Genesis 6:4 — which clearly shows that the Nephilim were the offspring of a cohabitation of angels in the kingdom of Satan with female offspring from the lineage of Adam. The Nephilim were gigantic in stature, which accounts for the English translation, “giants” [also the Septuagint, Greek translation of the Old Testament, uses the Greek word for “giants” (gigantes) in both Genesis 6:4 and Numbers 13:33]. Both Nephilim and Gigantes would be descriptions of these individuals rather than identifying names. They were both fallen ones and gigantic in stature.
Note that Og, king of Bashan, one of these individuals in the land during Moses’s day, had a bedstead about six or seven feet wide and fourteen or fifteen feet long [Deuteronomy 3:11]. Goliath, in later Jewish history, about ten feet tall and of superhuman strength [1 Samuel 17:4ff], was evidently part of the Nephilim still in existence [previous sizes are taken from cubits, which are not always the same, though close].
Also, the presence of the Nephilim very early in human history [evidently very early during Adam’s day (Genesis 6:1, 2), centuries, probably well over a millennium, before God sent a Flood to wipe them out] could possibly address certain secular, historic issues — e.g., the existence of Greek mythology [which could actually have its basis in a corrupted form of fact rather than a base drawn entirely from fiction (a presence of the Nephilim, with the Greeks viewing them as gods)], a possible answer concerning how the gigantic stones to build the pyramids in Egypt were moved and set in place [well over one hundred pyramids, with some base stones weighing as much as ten tons], or answers concerning mysteries about places such as Stonehenge in England.)
The ten spies with the “evil report of the land,” on the basis of that which they had seen in the land, concluded that the Israelites were no match for these Gentile nations. The Israelites could only suffer defeat at the hands of a far-stronger people if they proceeded on into the land and sought to engage these nations in battle.
The picture of that which the Israelites faced can possibly be seen to a fuller extent by noting that which is stated in Deuteronomy 1:28 (cf. Deuteronomy 9:1). In this verse, the cities in which the “greater and taller” inhabitants of the land dwelled were said to be “great and walled up to heaven [lit., ‘to the heavens’].”
The thought is evident and cannot be missed. Satan and his angels ruled from the heavens over the earth (a rule remaining unchanged down to the present time); and they ruled the earth through the Gentile nations, with the nations inhabiting the land of Canaan being particularly singled out in the text. This was accomplished by fallen angels in Satan’s kingdom in the heavens possessing counterparts, through whom they ruled, among the Gentile nations on earth.
For example, Daniel chapter ten refers to a “prince of the kingdom of Persia,” “kings of Persia,” and a “prince of Greece” residing in the heavenly realm (vv. 13, 20). These were (and would remain today) rulers in the kingdom of Satan (in the heavens) who possessed counterparts, through whom they ruled, within two Gentile nations (on the earth). The heavenly rulers associated with the kingdom of Persia are mentioned in a present sense (for the Persians [along with the Medes] were the people then ruling the world from Babylon); and the ruler associated with the Grecian kingdom is mentioned in a futuristic sense, for Greece was the nation that would next control world affairs from Babylon.
(Gentile world power emanating from Babylon, during the Times of the Gentiles, is the main focus of Daniel’s prophecy. This is why the book presents a behind-the-scenes picture of Gentile world power centered in Babylon during Daniel’s day and beyond.)
Then Israel is presented in this same chapter in Daniel as being separate from all the Gentile nations in this respect. Though Israel has a ruling prince in a heavenly realm, this prince does not rule within Satan’s kingdom. Rather, this prince, identified as “Michael,” resides in a heavenly realm far beyond the realm occupied by Satan and his angels (v. 21). Michael resides in the same realm where God Himself resides (cf. Isaiah 14:13, 14; Ephesians 1:20, 21; 3:10; 6:12).
(See the author’s book, The Most High Ruleth, for an overall treatment of the earth’s government in this respect.)
Thus, there is the picture. The land of Canaan was filled with gigantic individuals, the Nephilim. And they dwelled in cities that were described as being walled up into the very presence of Satan and his angels — into the very presence of those ruling through these nations from the heavens.
The cities having walls of this nature would, of course, not be true in the sense of literal brick and mortar walls built by man. Such walls could only extend so far; but beyond that, in a spiritual sense, the statement in Deuteronomy 1:28 would be very true. The walls enclosing all the cities in the land would reach into the very presence of spirit beings ruling from the heavens.
And there was no possible way that the Israelites, in a naturalistic sense, could penetrate these walls. And, even if they could, there would be no possible way, in a naturalistic sense, that they could overcome the enemy dwelling behind the walls (cf. Joshua 6:2-21).
Thus, the warfare, in its entirety, would have to be carried out exactly as the Lord described:
The LORD your God, who goes before you, He will fight for you, according to all He did for you in Egypt before your eyes. (Deuteronomy 1:30)
And, beyond that, the warfare against Gentile nations dwelling in an earthly land (which the Israelites faced) is not as far removed as some may envision from the warfare against Satan and his angels dwelling in a heavenly land (which Christians face). The same supernatural powers residing in the heavens are seen at work in both instances, and the same supernatural Power from a higher realm is necessary to overcome the enemy in both instances. The Lord had to go before the Israelites in history, and He has to go before Christians during the present time. Otherwise, the battle would/will be lost before ever engaging the enemy in combat (cf. Numbers 14:42-45; Ephesians 6:11-18).
Caleb rendered a true analysis of the situation simply because he believed God would do exactly what He had promised. The ten, on the other hand, rendered a false analysis of the situation because they didn’t believe God would do exactly what He had promised. And this was not just the heart of the matter. Rather, this was the whole of the matter.
But the nation, rather than exercising belief (as Caleb and Joshua), instead exercised unbelief (as the ten). Note Deuteronomy 1:32:
Yet, for all that, you did not believe the LORD your God.
The “thing” that the Israelites didn’t believe is given in the preceding two verses. They didn’t believe the Lord’s promise that He would go before them and fight for them — allowing them to realize an inheritance in the land as God’s firstborn son — in complete keeping with all that He had previously done for them both in Egypt and in the wilderness (e.g., events surrounding the death of the firstborn in Egypt, the Red Sea passage, the destruction of Pharaoh and his armed forces in the Sea, the provision of manna and water in the wilderness, and the subsequent victory over Amalek).
The text refers specifically to the Lord going before them to prepare and show them the way, “in fire by night . . . and in a cloud by day” (v. 33). And this is exactly what He promised to continue doing when they entered the land. He, as in the past, would go before them, prepare the way, show them the way in which they were to go, and fight the enemy for them. This is what Caleb and Joshua believed, and this is what the nation refused to believe.
Everything that had happened to the Israelites up to this point was with a view to that which lay ahead — entering into the land, overthrowing the enemy, and realizing an inheritance as God’s firstborn son within a theocracy in the land. This was the goal of their calling — the goal that God had in mind when He called Abraham out of Ur of the Chaldees over 430 years earlier (Genesis 15:2-21; Exodus 12:40, 41; cf. Romans 11:29).
Everything that the Lord had previously done for the Israelites was with a view to bringing them to this one place, with all the circumstances and ramifications involved. And now they refused to believe that the Lord would carry matters through to the end.
1. Unbelief of the People
The people saw the fruit of the land and heard the report by the twelve. Then they heard Caleb render a positive analysis of the situation (with Joshua ascribing to Caleb’s analysis), and this was followed by the remaining ten rendering a negative analysis.
And the people of Israel, rather than believing Caleb, believed the ten. They rebelled against the Lord, and they climaxed this rebellion with thoughts of appointing another leader (other than Moses) and returning to Egypt (Numbers 14:2, 4, 9; Deuteronomy 1:26, 27). And the manifestation of unbelief at this climactic point, pertaining to that which was in view, was looked upon by God in the sense of reaching an apex in the matter.
The Israelites had exercised unbelief on different occasions prior to this time (e.g., Exodus 14:12; 16:2, 3; 17:1-3; 32:1ff); but God’s manifested fury and judgment because of the Israelites’ unbelief at Kadesh-Barnea was of a nature not previously seen, though a similar manifested fury (but not a similar accompanying judgment) had been seen at Mt. Sinai (Exodus 32:1-14; cf. Deuteronomy 9:9-29).
(Moses’ intercession on behalf of the people at Mt. Sinai stayed God’s hand, and God continued His dealings with the Israelites relative to entrance into the land set before them [Exodus. 33:1ff].)
At Kadesh-Barnea, following the Israelites’ unbelief surrounding things having to do with their entering the land, the Lord said that He would smite the people with pestilence and disinherit them (Numbers 14:12). And God’s hand was once again stayed in the matter, as at Mt. Sinai, only because of Moses’ intercession on behalf of the people (vv. 13-20).
But judgment of a severe nature still fell. The ten who presented “the evil report” died “by the plague before the Lord” (Numbers 14:37), and a terminal judgment was pronounced upon those whom the Lord deemed accountable in the remainder of the unbelieving nation, all those who were twenty years old and above. They were destined to wander in the wilderness, outside the land to which they had been called, for the next thirty-eight and one-half years (completing a full forty years in the wilderness [Deuteronomy 2:7, 14]), until every one of them had died. They, because of their unbelief, were to be overthrown in the wilderness, short of the goal of their calling (vv. 22-34).
2. Belief of Caleb and Joshua
Caleb and Joshua alone, of the entire accountable generation singled out in Numbers chapters thirteen and fourteen, escaped God’s judgment and were promised that they would ultimately be allowed to enter the land and realize an inheritance therein. And this was because they possessed “another spirit” (Numbers 14:24, 30). They believed God and looked at the matter accordingly.
And, again, viewing the apex of a manifestation of either belief or unbelief at this point, note what Moses, Aaron, Caleb, and Joshua did after seeing the people believe the false report given by the ten:
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.
But Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had spied out the land, tore their clothes. (Numbers 14:5, 6)
Caleb, along with Joshua, again sought to exhort the people concerning entering the land, seeking to turn them from unbelief to belief. They stated that the land was “an exceedingly good land,” a land flowing “with milk and honey.” And the people of Israel were not to fear the people in the land, for they were “bread [in the sense of ‘waiting to be consumed in battle’]” for the Israelites, their protection had “departed from them,” and the Lord would be “with” the Israelites in the battle (vv. 7-9).
But the people wouldn’t listen and sought to stone them. And it was at this point that their unbelief reached a terminal point in God’s eyes. They had tempted God “ten times” (a number showing completeness [v. 22]); and their iniquity, in this respect, had become “complete” (cf. Genesis 15:16). The Lord then stepped in and spoke of pestilence and disinheritance; and, following Moses’ intercession on behalf of the people, which stayed God’s hand, He rendered His decree concerning the destiny of the people (vv. 10ff).
It was a climactic point in God’s dealings with His people. Belief in what God had said relative to entrance into the land was rewarded (the promise of realizing one’s calling), but unbelief resulted in exactly the opposite (the promise of being overthrown short of the goal).
And for Christians under Christ in the antitype, matters are exactly the same. Belief or unbelief is not just the heart of the matter. Rather, this is the whole of the matter. And the apex, the climactic point, in God’s dealings with His people in relation to belief or unbelief has to do with that to which Christians have been called — to ultimately realize an inheritance in a heavenly land.
But without faith [belief] it is impossible to please Him: for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek him. (Hebrews 11:6)
Hebrews chapter eleven — the chapter dealing with faith “to the saving of the soul” (10:35-39), with an inheritance in a heavenly land in view (3:1; 11:13-16) — has been placed at this point in the book for a reason. The whole book, centering around five major warnings, sets two things before believers:
1) The promise of reward or compensation for faithfulness (belief).
2) The warning of no reward or compensation, but only chastisement and loss, for unfaithfulness (unbelief).
And chapter eleven, set between the fourth and fifth of the five major warnings, is God’s summary statement concerning how He looks upon faithfulness and how He has stood by (and will stand by [cf. Malachi 3:6; Hebrews 13:8]) His promise to those who have exercised (and will exercise) faithfulness.
And two of the warning passages in Hebrews deal extensively with what happened to the Israelites at Kadesh-Barnea, drawing a type-antitype parallel between those called to an earthly land under Moses and those called to a heavenly land under Christ. These are the second and third warnings, forming the heart of four chapters in the book (chapters 3-6); and material in these four chapters cannot even begin to be properly understood apart from first going back to the Old Testament and understanding various things about the experiences of the Israelites under Moses, especially things surrounding that which happened at Kadesh-Barnea.
Then the first, fourth, and fifth warnings in this book (chapters 2, 10, 12) draw extensively from Old Testament typology as well, though not directly from the experiences of the Israelites at Kadesh-Barnea. And the fact that the whole of the book draws extensively from Old Testament typology is something that must be recognized. Then, beyond that, if these warning passages are to be understood correctly, it must be recognized as well that these types and antitypes have to do with the message surrounding the gospel of the glory of Christ — the Word of the Kingdom — not with the message surrounding the gospel of the grace of God.
(The book of Hebrews has been singled out to illustrate these things for three reasons:
1) All of the warning passages are highly typical in nature.
2) The second and third warnings have to do directly with the Israelites at Kadesh-Barnea.
3) Teachings surrounding these things are so evident in this book that anyone who has eyes to see can readily understand them.)
1. But, a Major Problem
The types, the gospel of the grace of God, and the gospel of the glory of Christ were facets of Scriptural study that Christians forming the first-century Church could only have been quite familiar with. It is evident from the epistles that these things were readily taught to and understood by Christians at the beginning of the dispensation.
In fact, the gospel of the grace of God and the gospel of the glory of Christ — teachings surrounding both, of necessity, being drawn extensively from the types — formed the two central messages being proclaimed in those days. The gospel of the grace of God was proclaimed to the unsaved, and the gospel of the glory of Christ was proclaimed to the saved (cf. Acts 20:24-32; Ephesians 1:7ff; Colossians 1:5, 6, 23; Hebrews 1:3ff).
But, rather than living at the beginning of the dispensation before the leaven that the woman placed in the three measures of meal began to do its damaging work (Matthew 13:33), we’re living near the end of the dispensation at a time when the leaven has almost completed its work. We’re living at a time when the foundations have become so eroded that a study of Scripture after the fashion in which it was written (highly typical, with the salvation of both spirit and soul in view, for a purpose) has come into disrepute; and we’re also living at a time when Christians throughout the churches of the land not only know little to nothing about the gospel of the glory of Christ but also at a time when very few Christians even correctly understand the simple, clear message surrounding the gospel of the grace of God.
To properly understand either the gospel of the grace of God or the gospel of the glory of Christ, one MUST go to the types. This is fundamental and primary. The whole matter has been set forth in the very opening section of Scripture (Genesis 1:1-2:3). And this opening section, forming an overall type, comprises a section of Scripture upon which the whole of subsequent Scripture rests.
Within this opening section, one can see both the gospel of the grace of God and the gospel of the glory of Christ in their pristine purity and simplicity. And redemption as a whole (the saving of both spirit and soul [along with a redeemed body]) is for a purpose, seen in this passage, to be realized on the seventh day.
(See the author’s book, The Study of Scripture, chapters 3, 4, for a comprehensive treatment of these opening verses of Genesis covering, typically, the whole of Scripture.)
2. Resulting Error
Centering on Hebrews chapters three through six once again, note what has happened in Christendom today relative to the Word of the Kingdom — the message surrounding the goal toward which all things move, the goal that the Lord considered of such import during Moses’ day that He overthrew an entire unbelieving generation. The working of the leaven has so destroyed teachings surrounding this message that Christians studying passages such as Hebrews, chapters three through six have no foundational points of reference to see them after a correct fashion. They have no understanding of the subject matter at hand, they can’t properly analyze the types and antitypes in their correct light, and they invariably end up with teachings that have little or nothing to do with the text.
Note Hebrews 6:4-6 in this respect. Contextually, this passage must be interpreted in the light of a falling away (apostasy) after coming into an understanding of the Word of the Kingdom (5:10-6:3); and such a falling away can be seen in the type in the previous warning (chapters 3, 4), forming God’s own textual provision for interpreting and understanding this passage (cf. 1 Corinthians 2:13).
That’s the contextual key that will open Hebrews 6:4-6 to one’s understanding. But using this key necessitates that the individual first have some understanding of the Word of the Kingdom — something that very few Christians possess (which, in this case, is seen fully developed only in the type ). And Christians, lacking this foundational point of reference, can either never correctly interpret these verses or can only go so far with a correct interpretation.
For example, most Christians attempt to see a message pertaining to salvation by grace through faith in these verses (a totally incorrect interpretation any way one looks at the matter); but some Christians realize that this is not the message dealt with in the context, and they see a warning in these verses concerning the possibility of Christians losing blessings and/or rewards (present and/or future). And though the latter is correct as far as it goes (drawn from the immediate context [5:10-6:3]), those adhering to this interpretation invariably ignore the contextual type — the only place where the full scope and force of that which is in view is fully developed and explained. Thus, they can carry the matter only so far.
Those attempting to see salvation by grace through faith in this passage will always come up with one of three erroneous teachings (or with some variation of the three):
1) This passage refers to Christians falling away and losing their presently possessed salvation.
2) This passage refers to individuals who were almost saved but fell short of actually being saved.
3) This passage refers to a hypothetical situation with respect to salvation and a falling away (an interpretation into which the person has been forced, for he knows that neither of the first two can be correct; but he still can’t see beyond the simple salvation message).
Note what any form or variation of the preceding false teachings will do to both the gospel of the grace of God and the gospel of the glory of Christ. It will corrupt the former (by bringing things over into the gospel of the grace of God that have nothing to do with this gospel) and destroy the latter (by removing these verses from the realm of teaching where they actually belong).
(For additional information on Hebrews 6:4-6, refer to Appendix 2 in this book, “If They Shall Fall Away…”)
The contextual setting for Hebrews 6:4-6 is Kadesh-Barnea and beyond (chapters 3-5 [which have to do with the hope of one’s calling, a Sabbath rest, the Melchizedek priesthood, etc.]), not material surrounding the death of the firstborn back in Egypt (which pertains to the gospel of the grace of God).
The death of the firstborn in Exodus chapter twelve pertains to one thing, and the experiences of the Israelites at Kadesh-Barnea in Numbers chapters thirteen and fourteen pertain to something entirely different. And erroneously interpreting a passage of Scripture that has to do with the latter (such as Hebrews 6:4-6) in the light of the former (in the light of the death of the firstborn) provides a good illustration of how the clear, simply biblical teaching surrounding the gospel of the grace of God is being assailed on almost every hand today. Individuals see the whole of Scripture dealing with this one subject, they attempt to teach the gospel of the grace of God from Scriptures that have nothing to do with this message, and they end up with all types of erroneous teachings, resulting in the existing mass confusion.
This is the erroneous type of interpretation from which the “Lordship Salvation” teaching emanates, a teaching that (after some fashion) is accepted and taught by a large segment of so-called fundamental Christendom today. And there’s really only one way to deal with the error being taught within Lordship Salvation (or within any other false teaching concerning salvation):
PROCLAIM THE TRUTH about the gospel of the grace of God on the one hand and the gospel of the glory of Christ on the other hand, drawing from the types.
But, in reality, this can’t be done on a scale of any magnitude today, for the overall message, much more often than not, will be misunderstood and rejected.
The reason: Christians generally don’t understand the types; nor do they generally understand the gospel of the glory of Christ. Then, beyond that, for reasons previously given, they usually have a corrupted understanding of the gospel of the grace of God as well. In other words, again, they have no foundational points of reference. The leaven has done its work too well.
And herein as well is the reason numerous Christians today erroneously see the warnings against false teachers in 2 Peter and Jude as warnings against unsaved individuals proclaiming a false message concerning salvation by grace through faith. Being blinded to the Word of the Kingdom (2 Corinthians 4:3, 4), they erroneously see a message pertaining to salvation by grace through faith in practically everything; and they end up, in reality, destroying the central teaching throughout Scripture — the very reason why man was created in the beginning or is being saved today, which are the same.
Or, these same Christians take the New Testament epistles — which all deal centrally with the saving of the soul — and attempt to make these epistles deal centrally with salvation by grace through faith. This only results in a further corruption of the simple gospel message, along with the destruction of the central teaching of Scripture.
And, though the preceding only begins to relate the damage that has been done because of the working of the leaven, enough has been said to get the point across. The material in Exodus chapter twelve deals with one matter; and the material in Numbers chapters thirteen and fourteen deals with something entirely different. And the text under discussion is from Numbers, not from Exodus.
Numbers chapters thirteen and fourteen form an apex in God’s dealings with His people. The whole matter is of such import that God, because of the Israelites’ unbelief, sought to smite with pestilence and disinherit the nation that He had called out of Egypt; and only Moses’ intercession stayed His hand.
But God did overthrow an entire generation because of unbelief. Those comprising this generation refused to believe that they could enter into the land, conquer the inhabitants, and realize an inheritance therein as God’s firstborn son.
Entering the land and realizing an inheritance after this fashion was the goal of the Israelites’ earthly calling. And the antitype has to do with teachings surrounding Christians and their calling to one day occupy positions of power and authority with Christ in the heavenly sphere of the kingdom, realizing an inheritance therein as God’s firstborn son.
This, as previously stated, has to do with biblical teachings that Christians in the first-century Church understood but which Christians in the Church of today know little to nothing about. That is, because of the working of the leaven over almost two millennia of time, they know very little, if anything at all, about that which occupies a position of supreme importance in the Lord’s sight — the very goal of their calling.
And with all of the preceding in mind, note the reference to both the type and antitype in Hebrews 3:18-4:1:
And to whom did He swear that they would not enter His rest, but to those who did not obey?
So we see that they could not enter in because of unbelief.
Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it.
If anyone thinks God will overthrow an entire generation of unbelieving Israelites relative to their calling and not deal with Christians after exactly the same fashion, he needs to think again. These verses in Hebrews (drawing from the type), and numerous other verses, teach otherwise (cf. 1 Corinthians 10:1-11; Hebrews 2:2, 3; 10:28-31).
But the major disaster in Christendom today is the fact that very few Christians even know anything about the matter. They can’t exercise belief, as Caleb and Joshua. They know nothing about a land, an enemy therein, a battle, how to prepare, etc.
And, how can they overcome in a battle that they know nothing about, allowing them to one day realize an inheritance in a land, which they also know nothing about?