CHAPTER III.

A SUCCESSOR TO MOSES.

Joshua 1:2.

THERE are some men to whom it is almost impossible to find successors. Men of imperial mould; nature's primates, head and shoulders above other men, born to take the lead. Not only possessed of great gifts originally, but placed by Providence in situations that have wonderfully expanded their capacity and made their five talents ten. Called to be leaders of great movements, champions of commanding interests, often gifted with an imposing presence, and with a magnetic power that subdues opposition and kindles enthusiasm as if by magic. What a bereavement when such men are suddenly removed! How poor in comparison those who come next after them, and from among whom successors have to be chosen! When the Hebrews mourned the death of Samson, the difference in physical strength between him and his brethren could not have appeared greater than the intellectual and moral gulf appears between a great king of men, suddenly removed, and the bereaved children that bend helpless over his grave. A feeling of this sort must have spread itself through the host of Israel when it was known that Moses was dead. Speculation as to his successor there could be none, for not only had God designated Joshua, but before he died Moses had laid his hands upon him, and the people had acknowledged him as their coming leader. And Joshua had already achieved a record of no common order, and had been favoured with high tokens of the Divine approval. Yet what a descent it must have seemed from Moses to Joshua! From the man who had so often been face to face with God, who had commanded the sea to make a way for the redeemed of the Lord to pass over, who had been their legislator and their judge ever since they were children, to whom they had gone in every difficulty, and who for wisdom and disinterestedness had gained the profound confidence of every one of them; - what a descent, we say, to this son of Nun, known hitherto as but the servant of Moses - an intrepid soldier, no doubt, and a man of unfaltering faith, but whose name seemed as if it could not couple with that of their imperial leader!

Well though Joshua did his work in after life, and bright though the lustre of his name ultimately became, he never attained to the rank of Moses. While the name of Moses is constantly reappearing in the prophets, in the psalms, in the gospels, in the epistles, and in the apocalypse, that of Joshua is not found out of the historical books except in the speech of Stephen and that well-known passage in the Hebrews (Hebrews 4:8), where the received version perplexes us by translating it Jesus. But it was no disparagement of him that he was so far surpassed by the man to whom, under God, the very existence of the nation was due. And in some respects, Joshua is a more useful example to us than Moses. Moses seems to stand half-way in heaven, almost beyond reach of imitation. Joshua is more on our own level. If not a man of surpassing genius, he commends himself as having made the best possible use of his talents, and done his part carefully and well.

The remark has been made that eras of great creative vigour are often succeeded by periods dull and common place. The history of letters and of the fine arts shows that bursts of artistic splendour like the Renaissance, or of literary originality like the Augustan age in Roman or the Elizabethan in English literature, are not followed by periods of equal lustre. And the same phenomenon has often been found in the Christian Church. In more senses than one the Apostles had no successors. Who in all the sub-apostolic age was worthy even to untie the latchet of Peter, or John, or Paul? The inferiority is so manifest that had there been nothing else to guide the Church in framing the canon of the New Testament, the difference between the writings of the Apostles and their companions on the one hand, and of men like Barnabas, Clement of Rome, Polycarp, Ignatius, and Hermes on the other, would have sufficed to settle the question. So also at the era of the Reformation. Hardly a country but had its star or its galaxy of the first magnitude. Luther and Melancthon, Calvin and Coligny, Farel and Viret, John a Lasco and John Knox, Latimer and Cranmer, - what incomparable men they were! But in the age that followed what names can we find to couple with theirs?

Of other sections of the Church the same remark has been made, and sometimes it has been turned to an unfair use. If in the second generation, after a great outburst of power and grace, there are few or no men of equal calibre, it does not follow that the glory has departed, and that the Church is to droop her head, and wonder to what unworthy course on her part the degeneracy is to be ascribed. We are not to expect in such a case that the laws of nature will be set aside to gratify our pride. We are to recognise a state of things which God has ordained for wise purposes, although it may not be flattering to us. We are to place ourselves in the attitude in which Joshua was called to place himself when the curt announcement of the text as to Moses was followed by an equally curt order to him - "Moses My servant is dead; now, therefore arise."

The question for Joshua is not whether he is a fit person to succeed Moses. His mental exercise is not to compare himself with Moses, and note the innumerable points of inferiority on every side. His attitude is not to bow down his head like a bulrush, mourning over the departed glory of Israel, grieving for the mighty dead, on whose like neither he nor his people will ever look again. If there ever was a time when it might seem excusable for a bereaved nation and a bereaved servant to abandon themselves to a sense of helplessness, it was on the death of Moses. But even at that supreme moment the command to Joshua is, "Now therefore arise." Gird yourself for the new duties and responsibilities that have come upon you. Do not worry yourself with asking whether you are capable of doing these duties, or with vainly looking within yourself for the gifts and qualities which marked your predecessor. It is enough for you that God in His providence calls you to take the place of the departed. If He has called you, He will equip you. It is not His way to send men a warfare on their own charges. The work to which He calls you is not yours but His. Remember He is far more interested in its success than you can be. Think not of yourself, but of Him, and go forth under the motto, "We will rejoice in Thy salvation, and in the name of our God we will set up our banners."

In many different situations of life we may hear the same exhortation that was now addressed to Joshua. A wise, considerate, and honoured father is removed, and the eldest son, a mere stripling, is called to take his place, perhaps in the mercantile office or place of business, certainly in the domestic circle. He is called to be the comforter and adviser of his widowed mother, and the example and helper of his brothers and sisters. Well for him when he hears a voice from heaven, "Your father is dead; now therefore arise!" Rouse yourself for the duties that now devolve upon you; onerous they may be and beyond your strength, but not on that account to be evaded or repudiated; rather to be looked on as spurs provided and designed by God, that you may apply yourself with heart and soul to your duties, in the belief that faithful and patient application shall not be without its reward!

Or it may be that the summons comes to some young minister as successor to a father in Israel, whose ripe gifts and fragrant character have won the confidence and the admiration of all. Or to some teacher in a Sunday-school, where the man of weight, of wise counsel, and holy influence has been suddenly snatched away. But be the occasion what it may, the removal of any man of ripe character and gifts always comes to the survivor with the Divine summons, "Now therefore arise!" That is the one way in which you must try to improve this dispensation; the world is poorer for the loss of his gifts - learn you to make the most of yours!

It was no mean impression of Moses that God meant to convey by the designation, "Moses My servant." It was not a high-sounding title, certainly. A great contrast to the long list of honourable titles sometimes engraved on men's coffins or on their tombs, or proclaimed by royal herald or king-at-arms over departed kings or nobles. One of the greatest of men has no handle to his name - he is simply Moses. He has no titles of rank or office - he is simply "My servant." But true greatness is "when unadorned adorned the most." Moses is a real man, a man of real greatness; there is no occasion therefore to deck him out in tinsel and gilt; he is gold to the core.

But think what is really implied in this designation, "My servant." Even if Moses had not been God's servant in a sense and in a degree in which few other men ever were, it would have been a glorious thing to obtain that simple appellation. True indeed, the term "servant of God" is such a hackneyed one, and often so little represents what it really means, that we need to pause and think of its full import. There may be much honour in being a servant. Even in our families and factories a model servant is a rare and precious treasure. For a real servant is one that has the interest of his master as thoroughly at heart as his own, and never scruples, at any sacrifice of personal interest or feeling, to do all that he can for his master's welfare. A true servant is one of whom his master may say, "There is absolutely no need for me to remind him what my interest requires; he is always thinking of my interest, always on the alert to attend to it, and there is not a single thing I possess that is not safe in his hands."

Does God possess many such servants? Who among us can suppose God saying this of him? Yet this was the character of Moses, and in God's eyes it invested him with singular honour. It was his distinction that he was "faithful in all his house." His own will was thoroughly subdued to the will of God. The people of whom God gave him charge were dear to him as a right hand or a right eye. All personal interests and ambitions were put far from him. To aggrandise himself or to aggrandise his house never entered into his thoughts. Never was self more thoroughly crucified in any man's breast. Beautiful and delightful in God's eyes must have seemed this quality in Moses, - his absolute disinterestedness, his sensibility to every hint of his Master's will, his consecration of all he was and had to God, and to his people for God's sake!

It was thus no unsuggestive word that God used of Moses, when he told Joshua that "His servant" was dead. It was a significant indication of what God had valued in Moses and now expected of Joshua. The one thing for Joshua to remember about Moses is, that he was the servant of God. Let him take pains to be the same; let him have his ear as open as that of Moses to every intimation of God's will, his will as prompt to respond, and his hand as quick to obey.

Was not this view of the glory of Moses as God's servant a foreshadow of what was afterwards taught more fully and on a wider scale by our Lord? "The Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many." Jesus sought to reverse the natural notions of men as to what constitutes greatness, when He taught that, instead of being measured by the number of servants who wait on us, it is measured rather by the number of persons to whom we become servants. And if it was a mark of Christ's own humiliation that "He took on Him the form of a servant," did not this redound to His highest glory? Was it not for this that God highly exalted Him and gave Him a name that is above every name? Happy they who are content to be God's servants in whatsoever sphere of life He may place them; seeking not their own, but always intent upon their Master's business!

And now Joshua must succeed Moses and be God's servant as he was. He must aim at this as the one distinction of his life; he must seek in every action to know what God would have him to do. Happy man if he can carry out this ideal of life! No conflicting interests or passions will distract his soul. His eye being single, his whole body will be full of light. The power that nerves his arm will not be more remarkable than the peace that dwells in his soul. He will show to all future generations the power of a "lost will," - not the suppression of all desire, according to the Buddhist's idea of bliss, but all lawful natural desires in happy and harmonious action, because subject to the wise, holy, and loving guidance of the will of God.

Thus we see among the other paradoxes of His government, how God uses death to promote life. The death of the eminent, the aged, the men of brilliant gifts makes way for others, and stimulates their activity and growth. When the champion of the forest falls the younger trees around it are brought more into contact with the sunshine and fresh air, and push up into taller and more fully developed forms. If none of the younger growth attains the size of the champion, a great many may be advanced to a higher average of size and beauty. If in the second generation of any great religious movement few or none can match the "mighties" of the previous age, there may be a general elevation, a rise of level, an increase of efficiency among the rank and file.

In many ways death enters into God's plans. Not only does it make way for the younger men; but it has a solemnizing and quickening effect on all who are not hardened and dulled by the wear and tear of life.

"Can death itself when seen in the light of this truth [the adjustment of every being in animated nature to every other] be denied to be an evidence of benevolence? I think not. The law of animal generation makes necessary the law of animal death, if the largest amount of animal happiness is to be secured. If there had been less death there must also have been less life, and what life there was must have been poorer and meaner. Death is a condition of the prolificness of nature, the multiplicity of species, the succession of generations, the co-existence of the young and the old; and these things, it cannot reasonably be doubted, add immensely to the sura of animal happiness." - Flint's "Theism," p. 251.

What a memorable event in the spiritual history of families is the first sudden affliction, the first breach in the circle of loving hearts! First, the new experience of intense tender longing, baffled by the inexorable conditions of death; then the vivid vision of eternity, the reality of the unseen flashing on them with living and awful power, and giving an immeasurable importance to the question of salvation; then the drawing closer to one another, the forswearing of all animosities and jealousies, the cordial desire for unbroken peace and constant co-operation; and if it be the father or the mother that has been taken, the ambition to be useful, - to be a help not a burden to the surviving parent, and to do what little they can of what used to be their father's or their mother's work. Death becomes actually a quickener of the vital energies; instead of a withering influence, it drops like the gentle dew, and becomes the minister of life.

And death is not alone among the destructive agencies that are so often directed to life-giving ends. What a remarkable place is that which is occupied by pain among God's instruments of good! How many are there who, looking back on their lives, have to confess, with a mixture of sadness and of joy, that it is their times of greatest suffering that have been the most decisive in their lives, - marked by their best resolutions, - followed by their greatest advance! And it sometimes would seem as if the acuter the suffering the greater the blessing. How near God seems at times to come to the height of cruelty when really He is overflowing with love! He seems to select the very tenderest spots on which to inflict His blows, the very tenderest and purest affections of the heart. It is a wonderful triumph of faith and submission when the sufferer stands firm and tranquil amidst it all. And still more when he can find consolation in the analogy which was supplied by God's own act, - "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?"

And this brings us to our last application. Our Lord Himself, by a beautiful analogy in nature, showed the connection, in the very highest sense, between death and life - "Except a grain of wheat fall into the earth and die, it abideth alone; but if it die it beareth much fruit." "Without shedding of blood there is no remission of sin." When Jesus died at Calvary, the headquarters of death became the nursery of life. The place of a skull, like the prophet's valley of dry bones, gave birth to an exceeding great army of living men. Among the wonders that will bring glory to God in the highest throughout eternity, the greatest will be this evolution of good from evil, of happiness from pain, of life from death. And even when the end comes, and death is swallowed up of victory, and death and hell are cast into the lake of fire, there will abide with the glorified a lively sense of the infinite blessing that came to them from God through the repulsive channel of death, finding its highest expression in that anthem of the redeemed - "Thou wast slain, and hast redeemed us TO God by Thy blood."

CHAPTER IV.

JOSHUA'S CALL.

Joshua 1:2-5.

JOSHUA has heard the Divine voice summoning him to the attitude of activity - "Arise!" Directions follow immediately as to the course which his activity is to take. His first step is to be a very pronounced one - "Go over this Jordan ": enter the land, not by yourself, or with a handful of comrades, as you did forty years ago, but "thou and all this people." Take the bold step, cross the river; and when you are across the river, take possession of the country which I now give to your people. The time has come for decided action; it is for you to show the way, and summon your people to follow.

It was a very solemn and striking moment, second only in interest to that when, forty years before, their fathers had stood at the edge of the sea, with the host of Pharaoh hurrying on behind. At length the hour has come to take possession of the inheritance! At length the promise made so many hundred years ago to Abraham, Isaac, and Jacob is ripe for fulfilment! You, children of Israel, have seen that God is in no haste to fulfil His promises, and your hearts may have known much of the sickness of hope deferred. But now you are to see that after all God is faithful. He never forgets. He makes no mistakes. His delays are all designed for good, either to chasten or to try, and thus confirm and bless His people. He will now bring forth your righteousness as the light and your judgment as the noon-day.

There were two things that might make Joshua and the people hesitate to cross the Jordan. In the first place, the river was in flood; it was the time when the Jordan overflowed its banks (Joshua 3:15), and, being a rapid river, crossing it in such circumstances might well seem out of the question. But in the second place, to cross the Jordan was to throw down the gauntlet to the enemy: It was a declaration of war, and a challenge to them to do their worst. It was a signal for them to assemble, fight for their hearths and homes, and strain every nerve to annihilate this invader who made such a bold claim to their possessions. All the children of Anak whom Joshua had seen on his former visit would now range themselves against Israel; all the seven nations would muster their bravest forces, and the contest would not be like Joshua's battle with Amalek, finished in a single day, but a long succession of battles, in which all the resources of power and skill, of craft and cunning would be brought to bear against Israel. According to appearances, nothing short of this would be the result of comphance with the command, "Go over this Jordan."

On the one hand, therefore, compliance was physically impossible, and on the other, even if possible, it would have been fearfully perilous. But it is never God's method to give impossible commands. The very fact of His commanding anything is a proof of His readiness to make it possible, nay, to make it easy and simple to those who have faith to attempt it. "Stretch out thy hand," said Christ to the man with the withered hand.

"Stretch out my hand?" the man might have said in astonishment, - "why, it is the very thing I am unable to do." "Rise up and walk," said Peter to the lame man at the Beautiful gate. "How can I do that?" he might have replied; "don't you see that I have no use of my limbs?" But in these cases the helpless men had faith in those who bade them exert themselves; they believed that if they tried they would be helped, and helped accordingly they were. So too in the present case. Joshua knew that he and the host could not have crossed the Jordan as it then was by any contrivance in his power; but he knew that it was God's command, and he was sure that He would provide the means. He felt as if God and the people were in partnership, each equally interested in the result, and equally desirous to bring it about. Whatever it was necessary for God to do he was assured would be done, provided he and the people entered into the Divine plan, and threw all their energies into the work. Not a word of remonstrance did Joshua offer, not a word of explanation of the Divine plan did he ask; he acted as a servant should;

"His not to make reply, His not to reason why; "

his only to trust and obey.

This faith in Divine power qualifying feeble mortals for the hardest tasks has originated some of the noblest enterprises in the history of the world. It was a Divine voice Columbus seemed to hear bidding him cross the wild Atlantic, for he desired to bring the natives of the distant shores beyond it into the pale of the Church; and it was his faith that sustained him when his crew became mutinous and his life was not safe for an hour. It was a Divine voice Livingstone seemed to hear bidding him cross Africa, strike up into the heart of the continent, examine its structure, and throw it open from shore to shore; and never was there a faith stronger or steadier than that which bore him on through fever and famine, through pain and sickness, through disappointment and anguish, and, even when the cold hand of death was on him, would not let him rest until his work was done.

Often in the spiritual warfare it is useful to apply this principle. Are we called to believe? Are we called to make ourselves a new heart and a new spirit? Are we summoned to fight, to wrestle, to overcome? Certainly we are. But is not this to tantalize us by ordering us to do what we cannot do? Is not this like telling a sick man to get well, or a decrepit old creature to skip and frisk like a child? It would be so if the principle of partnership between God and us did not come into play. Faith says, God is my partner in this matter. Partners even in an ordinary business put their resources together, each doing what his special abilities fit him for. In the partnership which faith establishes between God and you, the resources of the infinite Partner become available for the needs of the finite. It is God's part to give orders, it is your part to execute them, and it is God's part to strengthen you so to do. It is this that makes the command reasonable, "Work out your salvation with fear and trembling; for it is God that worketh in you both to will and to do of His good pleasure." Faith rejoices in the partnership, and goes forward in the confidence that the strength of the Almighty will help its weakness, not by one sudden leap, but by that steady growth in grace that makes the path of the just like the shining light, that shineth more and more unto the perfect day.

It was a great thing for God to announce that He was now in the act of turning His old, old promise into reality, - that the land pledged to Abraham centuries ago was now at length to become the possession of his descendants. But the gift could be of no avail unless it was actually appropriated. God gave the people the right to the land; but their own energy, made effectual through His grace, could alone secure the possession. In a remarkable way they were made to feel that, while the land was God's gift, the appropriation and enjoyment of the gift must come through their own exertions. Just as in a higher sphere we know that our salvation is wholly the gift of God; and yet the getting hold of this gift, the getting linked to Christ, the entrance as it were into the marriage covenant with Him involves the active exertion of our own will and energy, and the gift never can be ours if we fail thus to appropriate it.

As soon as God mentions the land, He expatiates on its amplitude and its boundaries. It was designed to be both a comfortable and an ample possession. In point of extent it was a spacious region, - "from the wilderness and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea, towards the going down of the sun." And it was not merely bits or corners of this land that were to be theirs, they were not designed to share it with other occupants, but "every place that the sole of your foot shall tread upon, to you have I given it, as I spake unto Moses." It was in no meagre or stingy spirit that God was now to fulfil His ancient promise, but in a way corresponding to the essential bountifulness of His nature. For it is a delightful truth that God's heart is large and liberal, and that He delights in large and bountiful gifts. Has He not made this plain to all in the arrangements of nature? What more lavish than the gift of light, ever streaming from the sun in silver showers? What more abundant than the fresh air that, like an inexhaustible ocean, encompasses our globe, or the rivers that carry their fresh and fertilizing treasures unweariedly through every meadow? What more productive than the vegetable soil that under favourable conditions teems with fruits and flowers and the elements of food for the use and enjoyment of man?

And when we turn to God's provision in grace we find glorious proofs of the same abundance and generosity. We see this symbolized by the activity and generosity of our Lord, as He went about "preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people." We understand the spiritual reality of which this was the symbol, when we call to mind the Divine generosity that receives the vilest sinners; the efficacy of the blood that cleanses from all sin; the power of the Spirit that sanctifies soul, body, and spirit; the wisdom of the providence that makes all things work together for good; the glory of the love that makes us now "sons of God, and it doth not yet appear what we shall be; but we know that when He shall appear we shall be like Him, for we shall see Him as He is." And once more it appears in the glory and amplitude of the inheritance, of which the land of Canaan was but the type, prepared of God's infinite bounty for all who are His children by faith. Our Father's house is both large and well furnished; it is a house of many mansions; and the inheritance which He has promised is incorruptible and undefiled and fadeth not away.

It is a grand truth, of which we never can make too much, this bountifulness of God, and the delight which He has in being bountiful. It is emphatically a truth for faith to apprehend and enjoy, because appearances are so often against it. Appearances were fearfully against it while the Israelites were groaning in their Egyptian bondage, and hardly less so, despite the manna and the water from the rock, during the forty years' wandering in the desert. But that was a period of correction and of training, and in such circumstances lavish bounty was out of the question.

The most bountiful man on earth could not pour out all the liberality of his heart on the inmates of a hospital for the sick; he may give all that sick men need, but he must wait till they are well before he can give full scope to his generosity. While we are in the body we are like patients in a hospital, and the kindest feelings from God toward us must often take the form of bitter medicines, painful operations, close restraint, stinted diet, and it may be silence and darkness. But wait till we are well, and then we shall see what God hath prepared for him that waiteth for Him! Wait till we go over Jordan and take possession of the land! Two things will be seen in the clearest light - the supreme bountifulness of God, and the sinfulness of that impatient and suspicious spirit to which we are so prone. What a humiliation, if humiliation be possible in heaven, to discover that all the time when we were fretting and grumbling, God was working out His plans of supreme beneficence and love, waiting only till we should come of age to make us heirs of the universe!

It is natural to ask why, if the boundaries of the promised land were so extensive, if they reached so far on the north-east as the Euphrates, and if they extended from Lebanon on the north to the confines of Egypt on the south, there should have been any difficulty about the two and a half tribes occupying the land east of the Jordan, where only by a special permission they obtained their settlement. For it is plain from the narrative that it was contrary to God's first intention, so to speak, that they should settle there, and that the land west of the Jordan was that to which the promise was held specially to apply. It will hardly do to say, as some have said, that the extension of the land to the Euphrates was a figure of speech, a poetical fringe or ornament as it were, intended to show that places adjacent to the land of Israel would share in some degree the radiance of its light and the influence of the Divine presence among its people. For the promise of God was really of the nature of a charter, and figures of poetry are not suitable in charters. It is rather to be understood that, in the final purpose of God, the possession included the whole of the ample domain contained within the specified boundaries, but that at first it would be confined within a narrower space. If the people should prove faithful to the covenant, the wider dominion would one day be conferred on them; but they were to start and get consolidated in a narrower territory. And the narrower space was that which had already been consecrated by the residence of the fathers Abraham, Isaac, and Jacob. The country west of Jordan was the land of their pilgrimage; and even when Lot and Abraham had to separate, it was not proposed that either should cross the river. The little strip lying between the Jordan and the sea was judged most suitable for the preparatory stage of Israel's history; but had the nation served God with fidelity, their country would have been extended - as in the days of David and Solomon it really was - to the dimensions of an empire. The rule afterwards announced was to be virtually brought into operation - "To him that hath shall be given." Hence the view taken of the settlement of the two and a half tribes east of the Jordan. It was not illegitimate; it was not inconsistent with the covenant made with the fathers; but it was for the time inexpedient, seeing that it exposed them to risks, both material and spiritual, which it would have been better for them to avoid.

One geographical expression, in the delimitation of the country, demands a brief explanation. While the country is defined as embracing the whole territory from Lebanon to the Euphrates, it is also defined as consisting in that direction of "all the land of the Hittites." But were not the Hittites one of the seven nations whose land was promised to Abraham and the fathers, and not even the first in the enumeration of these? Why should this great north-eastern section of the promised domain be designated "the land of the Hittites"?

See "The Empire of the Hittites." By William Wright, D.D., F.R.G.S. London, 1886.

The time was when it was a charge against the accuracy of the Scripture record that it ascribed to the Hittites this extensive dominion. That time has passed away, inasmuch as, within quite recent years, the discovery has been made that in those distant times a great Hittite empire did exist in the very region specified, between Lebanon and the Euphrates. The discovery is based on twofold data: references in the Egyptian and other monuments to a powerful people, called the Khita (Hittites), with whom even the great kings of Egypt had long and bloody wars; and inscriptions in the Hittite language found in Hamah, Aleppo, and other places in Syria. There is still much obscurity resting on the history of this people. That the Hittites proper prevailed so extensively has been doubted by some; a Hittite confederacy has been supposed, and sometimes a Hittite aristocracy exercising control over a great empire. The only point which it is necessary to dwell on here is, that in representing the tract between Lebanon and Euphrates as equivalent to "all the land of the Hittites," the author of the Book of Joshua made a statement which has been abundantly verified by recent research.

To encourage and animate Joshua to undertake the work and position of Moses it is very graciously promised - "There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so will I be with thee: I will not fail thee, nor forsake thee." The invariable success promised was a greater boon than the greatest conquerors had been able to secure. Uniform success is a thing hardly known to captains of great expeditions, even though in the end they may prevail. But the promise to Joshua is, that all his enemies shall flee before him. None of his battles shall be even neutral, his opponents must always give way. No son of Anak shall be able to oppose his onward march; no giant, like Og King of Bashan, shall terrify either him or his troops. He will "onward still to victory go," - the Lord of hosts ever with him, the God of Jacob ever his defence.

The promise is not inconsistent with the fact that Joshua's troops were defeated by the men of Ai. In such promises there is an implied condition of steadfast regard to God's will on the part of those who receive them, and this condition was violated at Ai, not by Joshua, indeed, but by one of his people.

And this was no vague, indefinite assurance. It was sharply defined by a well-known example in the immediate past - "As I was with Moses, so I will be with thee." In what a remarkable variety of dangers and trials God was with Moses! Now he had to confront the grandest monarch on earth, supported by the strongest armies, and upheld by what claimed to be the mightest gods. Again he had to deal with an apostate people, mad upon idols, and afterwards with an excited mob, ready to stone him. Anon he had to overcome the forces of nature and bend them to his purposes; to call water from the rock, to sweeten the bitter fountain, to heal the fiery bite, to cure his sister's leprous body, to bring down bread from heaven, and people the air with flocks of birds. Moreover, he had to be the messenger of the covenant between God and Israel, to unfold God's law in its length and breadth and in all its variety of application, and to obtain from the people a hearty compliance - " All that the Lord hath said unto us, that will we do." What a marvellous work Moses did! What a testimony his life presented to the reality of the Divine presence and guidance, and what a solid and indefeasible ground of trust God gave to Joshua when He said, "As I was with Moses, so will I be with thee."

And this is crowned with the further assurance, "I will not fail thee, nor forsake thee," - an assurance which is extended in the Epistle to the Hebrews to all who believe. We are so apt to view these promises as just beautiful expressions that we need to pause and think what they really mean. A promise of Divine presence, Divine protection and guidance and blessing all the days of our life, is surely a treasure of inexpressible value. It is no slight matter to realize that this is in God's heart - that He has a constant, unvarying feeling of love toward us, and readiness to help; but we must believe this in order to get the benefit of it; and, moreover. He must be left to determine the time, the manner, and the form in which His help is to come. Alas for the unbelief, the suspicion, the fear that is so prone to eat out the spirit of trust, and in our trials and difficulties make us tremble as if we were alone! What a profound peace, what calm enjoyment and blessed hope fall to the lot of those who can believe in a God ever near, and in His unfailing faithfulness and love! Was it not the secret alike of David's calmness, of our Lord's serenity, and of the cheerful composure of many a martyr and many a common man and woman who have gone through life undisturbed and happy, that they could say - "I have set the Lord always before me; because He is at my right hand, I shall not be moved"? God grant us all that, like Abraham, we may "stagger not at the promise of God through unbelief, but that being strong in faith we may give glory to God, and believe that what He hath promised He is able also to perform."



CHAPTER V.

JOSHUA'S ENCOURAGEMENT.



Joshua 1:6-9.

GOD has promised to be with Joshua, but Joshua must strive to act like one in partnership with God. And that He may do so, God has just two things to press on him: in the first place, to be strong and of a good courage; and in the second place, to make the book of the law his continual study and guide! In this way he shall be able to achieve the specific purpose to which he is called, to divide the land for an inheritance to the people, as God hath sworn to their fathers; and likewise, more generally, to fulfil the conditions of a successful life - "then shalt thou make thy way prosperous, and then thou shalt have good success."

First, Joshua must be strong and very courageous. But are strength and courage really within our own power? Is strength not absolutely a Divine gift, and as dependent on God in its ordinary degrees as it was in the case of Samson in its highest degree? No doubt in a sense it is so; and yet the amount even of our bodily strength is not wholly beyond our own control. As bodily strength is undoubtedly weakened by careless living, by excess of eating and drinking, by all irregular habits, by the breathing of foul air, by indolence and self-indulgence of every kind, so undoubtedly it is increased and promoted by attention to the simple laws of health, by activity and exercise, by sleep and sabbatic rest, by the moderate use of wholesome food, as well as by abstinence from hurtful drinks and drugs. And surely the duty of being strong, in so far as such things can give strength, is of far more importance than many think; for if we can thus maintain and increase our strength we shall be able to serve both God and man much better and longer than we could otherwise have done. On the other hand, the feebleness and fitfulness and querulousness often due to preventible illness must increase the trouble which we give to others, and lessen the beneficent activity and the brightening influence of our own lives.

But in Joshua's case it was no doubt strength and courage of soul that was mainly meant. Even that is not wholly independent of the ordinary conditions of the body. On the other hand, there are no doubt memorable cases where the elasticity and power of the spirit have been in the very inverse ratio to the strength of the body. By cheerful views of life and duty, natural depression has been counteracted, and the soul filled with hope and joy. "The joy of the Lord," said Nehemiah, “is the strength of His people." Fellowship with God, as our reconciled God and Father in Christ, is a source of perpetual strength. Who does not know the strengthening and animating influence of the presence even of a friend, when we find his fresh and joyous temperament playing on us in some season of depression? The radiance of his face, the cheeriness of his voice, the elasticity of his movements seem to infuse new hope and courage into the jaded soul.

When he is gone, we try to shake off the despondent feeling that has seized us, and gird ourselves anew for the battle of life. And if such an effect can be produced by fellowship with a fellow-creature, how much more by fellowship with the infinite God! - especially when it is His work we are trying to do, and when we have all His promises of help to rest on. "God is near thee, therefore cheer thee" is a perpetual solace and stimulus to the Christian soul.

But even men who are full of Christian courage need props and bulwarks in the hour of trial. Ezra and Nehemiah were bold, but they had ways of stimulating their courage, which they sometimes needed to fall back on, and they could find allies in unlikely quarters. Ezra could draw courage even from his shame, and Nehemiah from his very pride. “I was ashamed," said Ezra, "to require of the king a band of soldiers and horsemen to help us against the enemy in the way;" therefore he determined to face the danger with no help but the unseen help of God. And when Neherniah's life was in danger from the cunning devices of the enemy, and his friends advised him to hide himself, he repelled the advice with high-minded scorn - "Should such a man as I flee?"

But there is no source of courage like that which flows from the consciousness of serving God, and the consequent assurance that He will sustain and help His servants. Brief ejaculatory prayers, constantly dropping from their lips, often bring the courage which is needed. "Now, therefore, O God, strengthen my hands," was Nehemiah's habitual exclamation when faintness of heart came over him. No doubt it was Joshua's too, as it has always been of the best of God's servants. Again and again, amid the murderous threats of cannibals in the New Hebrides, the missionary Paton must have sunk into despair but for his firm belief in the protection of God. {eS module note: the exciting biography of missionary John Paton is available at as an eSword module.}The other counsel to Joshua was to follow in all things the instructions of Moses, and for this end, not to let "the book of the law depart out of his mouth, but to meditate on it day and night, that he might observe to do all that was written therein." For Joshua was called to be the executor of Moses, as it were, not to start on an independent career of his own; and that particular call he most humbly and cheerfully accepted. Instead of breaking with the past, he was delighted to build on it as his foundation, and carry it out to its predestined issues. It was no part of his work to improve on what Moses had done; he was simply to accept it and carry it out. He had his brief, he had his instructions, and these it was his one business to fulfil. No puritan ever accepted God's revelation with more profound and unquestioning reverence than Joshua accepted the law of Moses. No Oliver Cromwell or General Gordon ever recognised more absolutely his duty to carry out the plan of another, and, undisturbed himself, leave the issue in His hands. He was to be a very incarnation of Moses, and was so to meditate on his law day and night that his mind should be saturated with its contents.

This, indeed, was a necessity for Joshua, because he required to have a clear perception of the great purpose of God regarding Israel. Why had God taken the unusual course of entering into covenant with a single family out of the mass of mankind? A purpose deliberately formed and clung to for more than four hundred years must be a grand object in the Divine mind. It was Joshua's part to keep the people in mind of the solemnity and grandeur of their mission and to call them to a corresponding mode of life. What can more effectually give dignity and self-respect to men than to find that they have a part in the grand purposes of God? To find that God is not asleep; that He has neither given up the world to chance nor bound it with a chain of irreversible law, but that He calls us to be fellow-workers with Him in a great plan which shall in the end tend gloriously to advance the highest welfare of man?

This habit of meditation on the law which Joshua was instructed to practise was of great value to one who was to lead a busy life. No mere cursory perusal of a book of law can secure the ends for which it is given. The memory is treacherous, the heart is careless, and the power of worldly objects to withdraw attention is proverbial. We must be continually in contact with the Book of God. The practice enjoined on Joshua has kept its ground among a limited class during all the intervening generations. In every age of the Church it has been impressed on all devout and earnest hearts that there can be no spiritual prosperity and progress without daily meditation on the Word of God. It would be hard to believe in the genuine Christianity of any one who did not make a practice morning and evening of bringing his soul into contact with some portion of that Word. And wherever an eminent degree of piety has been reached, we shall find that an eminently close study of the Word has been practised. Where the habit is perfunctory, the tendency is to omit the meditation and to be content with the reading. Even in pious families there is a risk that the reading of the Scriptures morning and evening may push the duty of meditation aside, though even then we are not to despise the benefit that arises from the familiarity gained with their contents.

But, on the other hand, the instances are numberless of men attaining to great intimacy with the Divine will and to a large conformity to it, through meditation on the Scriptures. To many the daily portion comes fresh as the manna gathered each morning at the door of Israel's camp. Think of men like George Mueller of Bristol reading the Bible from beginning to end as many as a hundred times, and finding it more fresh and interesting at each successive perusal. Think of Livingstone reading it right on four times when detained at Manyuema {eS module note: Livingstone's original autobiography is available as an eSword module at www.BibleSupport.com}, and Stanley three times during his Emin expedition. What resources must be in it, what hidden freshness, what power to feed and revive the soul! The sad thing is that the practice is so rare. Listen to the prophet-like rebuke of Edward Irving to the generation of his time: "Who feels the sublime dignity there is in a fresh saying descended from the porch of heaven? Who feels the awful weight there is in the least iota that hath dropped from the lips of God? Who feels the thrilling fear or trembling hope there is in words whereon the eternal destinies of himself do hang? Who feels the swelling tide of gratitude within his breast for redemption and salvation, instead of flat despair and everlasting retribution? . . . This book, the offspring of the Divine mind and the perfection of heavenly wisdom is permitted to lie from day to day, perhaps from week to week, unheeded and unperused; never welcome to our happy, healthy, and energetic moods; admitted, if admitted at all, in seasons of weakness, feeblemindedness, and disabling sorrow. . . . Oh, if books had but tongues to speak their words, then might this book exclaim, Hear, O heavens, and give ear, O earth! I came from the love and embrace of God, and mute nature, to whom I brought no boon, did me rightful homage. ... I set open to you the gates of salvation and the way of eternal life, heretofore unknown. . . . But ye requited me with no welcome, ye held no festivity on my arrival; ye sequester me from happiness and heroism, closeting me with sickness and infirmity; ye make not of me, nor use me as your guide to wisdom and prudence, but press me into your list of duties, and withdraw me to a mere corner of your time, and most of you set me at nought and utterly disregard me. . . . If you had entertained me, I should have possessed you of the peace which I had with God when I was with Him and was daily His delight rejoicing always before Him. . . . Because I have called and ye refused ... I also will laugh at your calamity and mock when your fear cometh."

" For the Oracles of God: four Orations." Pp. 3-6.

It is no excuse for neglecting this habitual reading of the Book of God that He places us now more under the action of principles than the discipline of details. For the glory of principles is that they have a bearing on every detail of our life. "Whatsoever ye do in word or in deed, do all in the name of the Lord Jesus, giving thanks unto God and the Father by Him." What could be more comprehensive than this principle of action - a principle that extends to "whatsoever we do "? There is not a moment of our waking life, not an action great or small we ever perform where the influence of this wide precept ought not to be felt. And how can it become thus pervasive unless we make it a subject of continual meditation?

In the case of Joshua, all the strenuous exhortations to him to be strong and of a good courage, and to meditate on the Divine law as given by Moses by day and by night, were designed to qualify him for his great work - "to divide the land for an inheritance to the people as God had sworn to their fathers." First of all, the land had to be conquered; and there is no difficulty in seeing how necessary it was for one who had this task on hand to be strong and of a good courage, and to meditate on God's law. Then the land had to be divided, and the people settled in their new life, and Joshua had to initiate them, as it were, in that life; he had to bind on their consciences the conditions on which the land was to be enjoyed, and start them in the performance of the duties, moral, social and religious, which the Divine constitution required. Here lay the most difficult part of his task. To conquer the country required but the talent of a military commander; to divide the country was pretty much an affair of trigonometry; but to settle them in a higher sense, to create a moral affinity between them and their God, to turn their hearts to the covenant of their fathers, to wean them from their old idolatries and establish them in such habits of obedience and trust that the doing of God's will would become to them a second nature, - here was the difficulty for Joshua. They had not only to be planted physically in groups over the country, but they had to be married to it morally, otherwise they had no security of tenure, but were liable to summary eviction. It was no land of rest for idolaters; all depended on the character they attained; loyalty to God was the one condition of a happy settlement; let them begin to trifle with the claims of Jehovah, punishment and suffering, to be followed finally by dispersion and captivity, was the inevitable result.

It was thus that Joshua had to justify his name, - to show that he was worthy to be called by the name of Jesus. The work of Jesus may be said to have been symbolized both by that of Moses and that of Joshua. Moses symbolized the Redeemer in rescuing the people from Egypt and their miserable bondage there; as "Christ hath redeemed us from the curse of the law." Joshua symbolized Him as He renews our hearts and makes us "meet to be partakers of the inheritance of the saints in light." For there are conditions moral and spiritual essential to our dwelling in the heavenly Canaan. "Lord, who shall abide in Thy tabernacle? and who shall dwell in Thy holy hill? He that hath clean hands, and a pure heart; who hath not lifted up his soul to vanity, nor sworn deceitfully." The atmosphere of heaven is too pure to be breathed by the unregenerate and unsanctified. There must be an adaptation between the character of the inhabitant and the place of his habitation. "Verily, verily, I say unto you. Except a man be born of water and of the Spirit, he cannot see the kingdom of God."

Thus we see the connection between Joshua's devotion to the book of the law, and success in the great work of his life - "then thou shalt make thy way prosperous, and then thou shalt have good success." No doubt he would have the appearance of success if he simply cleared out the inhabitants who were so degraded by sin that God was compelled to sweep them off, and settled His people in their room. But that, after all, was but a small matter unless accompanied by something more. It would not secure the people from at last sharing the fate of the old inhabitants; so far at least that though they should not be exterminated, yet they would be scattered over the face of the globe. How could Joshua get rid of these ominous words in the song of Moses to which they had so lately listened? - "They provoked Him to jealousy with strange gods, with abominations provoked they Him to anger. They sacrificed to devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. . . . And He said, I will hide My face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith." But even if in the end of the day it should come to this, nevertheless Joshua might so move and impress the people for the time being, that in the immediate future all would be well, and the dreaded consummation would be put off to a distant day.

And so at all times, in dealing with human beings, we can obtain no adequate and satisfying success unless their hearts are turned to God. Your children may be great scholars, or successful merchants, or distinguished authors, or brilliant artists, or even statesmen; what does it come to if they are dead to God, and have no living fellowship with Jesus Christ? Your congregation may be large and influential, and wealthy, and liberal; what if they are worldly, proud, and contentious? We must aim at far deeper effects, effects not to be found without the Spirit of God. The more we labour in this spirit, the more shall our way be made prosperous, the better shall be our success. "For them that honour Me I will honour; but they that despise Me shall be lightly esteemed."

Joshua 1:10

Then Joshua commanded the officers of the people, saying,

CHAPTER VI.

JOSHUA'S CHARGE TO THE PEOPLE.

Joshua 1:10-18.

GOD has spoken to Joshua; it is now Joshua's part to speak to the people. The crossing of the Jordan must be set about at once, and in earnest, and all the risks and responsibilities involved in that step firmly and fearlessly encountered.

And in the steps taken by Joshua for this purpose we see, what we so often see, how the natural must be exhausted before the supernatural is brought in. Thus, in communicating with the people through the shoterim, or officers, the first order which he gives is to "command the people to prepare them victuals." "Victuals " denotes the natural products of the country, and is evidently used in opposition to "manna." In another passage we read that "the manna ceased on the very morning after they had eaten of the old corn of the land " (Joshua 5:12). This may have been a considerable time before, for the conquest of Sihon and Og would give the people possession of ample stores of food out of the old corn of the land. The manna was a provision for the desert only, where few or no natural supplies of food could be found. But the very day when natural stores become available, the manna is discontinued. One cannot but contrast the carefully limited use of the supernatural in Scripture with its arbitrary and unstinted employment in mythical or fictional writings. Often in such cases it is brought in with a wanton profusion, simply to excite wonder, sometimes to gratify the love of the grotesque, not because natural means could not have accomplished what was sought, but through sheer love of revelling in the supernatural. In Scripture the natural is never superseded when it is capable of either helping or accomplishing the end. The east wind helps to dry the Red Sea, although the rod of Moses has to be stretched out for the completion of the work. The angel of God knocks Peter's chains from his limbs and opens the prison gates for him, but leaves him to find his way thereafter as best he can. So now. It is now in the power of the people to prepare them victuals, and though God might easily feed them as He has fed them miraculously for forty years, He leaves them to find food for themselves. In all cases the co-operation of the Divine and the human is carried out with an instructive combination of generosity and economy; man is never to be idle; alike in the affairs of the temporal and the spiritual life, the Divine energy always stimulates to activity, never lulls to sleep.

A little explanation is needed respecting the time when Joshua said the Jordan must be crossed - " within three days." If the narrative of the first two chapters be taken in chronological order, more than three days must have elapsed between the issuing of this order and the crossing of the river, because it is expressly stated that the two spies who were sent to examine Jericho hid themselves for three days in the mountains, and thereafter recrossed the Jordan and returned to Joshua (Joshua 2:22). But it is quite in accordance with the practice of Scripture narrative to introduce an episode out of its chronological place so that it may not break up the main record. It is now generally held that the spies were sent off before Joshua issued this order to the people, because it is not likely that he would have committed himself to a particular day before he got the information which he expected the spies to bring. In any case, it is plain that no needless delay was allowed. Half a week more and Jordan would be crossed, although the means of crossing it had not yet been made apparent; and then the people would be actually in their own inheritance, within the very country which in the dim ages of the past had been promised to their fathers.

Yes, the people generally; but already an arrangement had been made for the Reubenites, the Gadites, and the half-tribe of Manasseh on the east side of the river. How, then, were they to act in the present crisis? That had been determined between them and Moses when they got leave to occupy the lands of Sihon and Og, on account of their suitableness for their abundant flocks and herds. It had been arranged then that, leaving their cattle and their children, a portion of the men likewise, the rest would cross the river with their brethren and take their share of the toils and risks of the conquest of Western Canaan. All that Joshua needs to do now is to remind them of this arrangement. Happily there was no reluctance on their part to fulfil it. There was no going back from their word, even though they might have found a loophole of escape. They might have said that as the conquest of Sihon and Og had been accomplished so easily, so the conquest of the western tribes would be equally simple. Or they might have said that the nine tribes and a half could furnish quite a large enough army to dispossess the Canaanites. Or they might have discovered that their wives and children were exposed to dangers they had not apprehended, and that it would be necessary for the entire body of the men to remain and protect them. But they fell back on no such after thought. They kept their word at no small cost of toil and danger, and furnished thereby a perpetual lesson for those who, having made a promise under pressure, are tempted to resile from it when the pressure is removed. Fidelity to engagements is a noble quality, just as laxity in regard to them is a miserable sin. Even Pagan Rome could boast of a Regulus who kept his oath by returning to Carthage, though it was to encounter a miserable death. In the fifteenth psalm it is a feature in the portrait of the man who is to abide in God's tabernacle and dwell in His holy hill, that he "sweareth to his own hurt, and changeth not."

One arrangement was made by these transjordanic tribes that was perfectly reasonable - a portion of the men remained to guard their families and their property. The number that passed over was forty thousand (Joshua 4:13), whereas the entire number of men capable of bearing arms (dividing Manasseh into two) was a hundred and ten thousand (Numbers 26:7; Numbers 26:18; Numbers 26:34). But the contingent actually sent was amply sufficient to redeem the promise, and, consisting probably of picked men, was no doubt a very efficient portion of the force. The actual fighting force of the other tribes would probably be in the same proportion to the whole; and there, too, a section would have to be left to guard the women, children, and flocks, so that in point of fact the labours and dangers of the conquest were about equally divided between all the tribes.

Here, then, was an edifying spectacle: those who had been first provided for did not forget those who had not yet obtained any settlement; but held themselves bound to assist their brethren until they should be as comfortably settled as themselves.

It was a grand testimony against selfishness, a grand assertion of brotherhood, a beautiful manifestation of loyalty and public spirit; and, we may add, an instructive exhibition of the working of the method by which God's providence seeks to provide for the dissemination of many blessings among the children of men. It was an act of socialism, without the drawbacks which most forms of socialism involve.

God has allowed many differences in the lots of mankind, bestowing on some ample means, for which they toiled not neither did they spin; bestowing, often on the same individuals, a higher position in life, with corresponding social influence; setting some nations in the van of the world's march, bestowing on some churches very special advantages and means of influence; and it is a great question that arises - what obligations rest on these favoured individuals and communities? Does God lay any duty on them toward the rest of mankind?

The inquiry in its full scope is too wide for our limits; let us restrict ourselves to the element in respect of which the transjordanic tribes had the advantage of the others - the element of time. What do those who have received their benefits early owe to those who are behind them in time?

The question leads us first to the family constitution, but there is really no question here. The obligations of parents to their children are the obligations of those who have already got their settlement to those who have not; of those who have already got means, and strength, and experience, and wisdom to those who have not yet had time to acquire them. It is only the vilest of our race that refuse to own their obligations here, and this only after their nature has been perverted and demonized by vice. To all others it is an obligation which amply repays itself. The affection between parent and child in every well-ordered house sweetens the toil that often falls so heavily on the elders; while the pleasure of seeing their children filling stations of respectability and usefulness, and the enjoyment of their affection, even after they have gone out into the world, amply repay their past labours, and greatly enrich the joys of life.

We advance to the relation of the rich to the poor, especially of those who are born to riches to those who are born to obscurity and toil. Had the providence of God no purpose in this arrangement? You who come into the world amid luxury and splendour, who have never required to work for a single comfort, who have the means of gratifying expensive tastes, and who grudge no expenditure on the objects of your fancy: - was it meant that you were to sustain no relation of help and sympathy to the poor, especially your neighbours, your tenants, or your workpeople? Do you fulfil the obligations of life when, pouring into your coffers the fruits of other men's toil, you hurry off to the resorts of wealth and fashion, intent only on your own enjoyment, and without a thought of the toiling multitude you leave at home? Is it right of you to leave deserving people to fall peradventure into starvation and despair, without so much as turning a finger to prevent it? What are you doing for the widows and orphans? Selfish and sinful beings! let these old Hebrews read you a lesson of condemnation!

They could not selfishly enjoy their comfortable homes till they had done their part on behalf of their brethren, for wherever there is a brotherly heart a poor brother's welfare is as dear as one's own.

Then there is the case of nations, and pre-eminently of our own. Some races attain to civilization, and order, and good government sooner than others. They have all the benefit of settled institutions and enlightened opinion, of discoveries in the arts and sciences, and of the manifold comforts and blessings with which life is thus enriched, while other nations are sunk in barbarism and convulsed by disorder. But how much more prone are such nations to claim the rights of superiority than to play the part of the elder brother! We are thankful for the great good that has been done in India, and in other countries controlled by the older nations. But even in the case of India, how many have gone there not to benefit the natives, but with the hope of enriching themselves. How ready have many been to indulge their own vices at the cost of the natives, and how little has it pained them to see them becoming the slaves of new vices that have sunk them lower than before. Our Indian opium traffic, and our drink traffic generally among native races - what is their testimony to our brotherly feeling? What are we to think of the white traders among the South Sea islands, stealing and robbing and murdering their feebler fellow-creatures? What are we to think of the traffic in slaves, and the inconceivable brutalities with which it is carried on? Or what are we to think of our traders at home, sending out in almost uncountable profusion the rum, and the gin, and the other drinks by which the poor weak natives are at once enticed, enslaved, and destroyed? Is there any development in selfishness that has ever been heard of more heartless and horrible? Why can't they let them alone, if they will not try to benefit them? What can come to any man in the end but the well- merited punishment of those who out of sheer greed have made miserable savages tenfold more the children of hell than before?

We pass over the case of the early settlers in colonies, because there is hardly any obligation more generally recognised than that of such settlers to lend a helping hand to new arrivals. We go on to the case of Churches. The light of saving truth has come to some lands before others. We in this country have had our Christianity for centuries, and in these recent years have had so lively a dispensation of the gospel of Christ that many have felt more than ever His power to forgive, to comfort, to lift us up and bless us. Have we no duty to those parts of the earth which are still in the shadow of death? If we are not actually settled in the Promised Land, we are as good as settled, because we have the Divine promise, and we believe in that promise. But what of those who are yet "without Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope, and without God in the world"? Have we no responsibility for them? Have we no interest in that Divine plan which seeks to use those who first receive the light as instruments of imparting it to the rest? Infidels object that Christianity cannot be of God, because if Christianity furnishes the only Divine remedy for sin it would have been diffused as widely as the evil for which it is the cure. Our reply is, that God's plan is to give the light first to some, and to charge them to give it freely and cordially to others. We say, moreover, that this plan is a wholesome one for those who are called to work it, because it draws out and strengthens what is best and noblest in them, and because it tends to form very loving bonds between those who give and those who get the benefit. But what if the first recipients of the light fold their hands, content to have got the blessing themselves, and decline to do their part in sending it to the rest? Surely there is here no ordinary combination of sins! Indolence and selfishness at the root, and, with these, a want of all public spirit and beneficent activity; and, moreover, not mere neglect but contempt of the Divine plan by which God has sought the universal diffusion of the blessing. Again we say, look to these men of Reuben, Gad, and Manasseh. They were not the elite of the race of Israel. Their fathers, at least in the case of Reuben and Dan, were not among the more honoured of the sons of Jacob. And yet they had the grace to think of their brethren, when so many among us are utterly careless of ours. And not only to think of them, but to go over the Jordan and fight for them, possibly die for them; nor would they think of returning to the comfort of their homes till they had seen their brethren in the west settled in theirs.

And this readiness of Reuben, Gad, and the half-tribe of Manasseh to fulfil the engagement under which they had come to Moses, was not the only gratifying occurrence which Joshua met with on announcing the impending crossing of the Jordan. For the whole people declared very cordially their acceptance of Joshua as their leader, vowed to him the most explicit fidelity, declared their purpose to pay him the same honour as they had paid to Moses, and denounced a sentence of death against any one that would not hearken to his words in all that he commanded them.

Joshua, in fact, obtained from them a promise of loyalty beyond what they had ever given to Moses till close on his death. It was the great trial of Moses that the people so habitually complained of him and worried him, embittering his life by ascribing to him even the natural hardships of the wilderness, as well as the troubles that sprang directly from their sins. It is the unwillingness of his people to trust him, after all he has sacrificed for them, that gives such a pathetic interest to the life of Moses, and makes him, more than perhaps any other Old Testament prophet, so striking an example of unrequited affection. After crossing the Red Sea, all the marvels of that deliverance from Pharaoh of which he had been the instrument are swallowed up and forgotten by the little inconveniences of the journey. And afterwards, when they are doomed to the forty years' wandering, they are ready enough to blame him for it, forgetting how he fell down before God and pled for them when God threatened to destroy them. Moreover, his enactments against the idolatry they loved so well made him anything but popular, to say nothing of the burdensome ceremonial which he enjoined them to observe. The time of real loyalty to Moses was just the little period before his death, when he led them against Sihon and Og, and a great stretch of fertile and beautiful land fell into their hands. Moses had just gained the greatest victory of his life, he had just become master of the hearts of his people, when he was called away. For Moses at last did gain the people's hearts, and those to whom Joshua appealed could say without irony or sarcasm, "According as we hearkened unto Moses in all things, so will we hearken unto thee."

In point of fact a great change had been effected on the people at last. Moses had laboured, and Joshua now entered into his labours. The same thing has often occurred in history, and notably in our own. In civil life how much do we owe to the noble champions of freedom of other days, through whose patriotism, courage, and self-denial the hard fight was fought and the victory won that enables us to sit under our vine and under our fig tree. In ecclesiastical life was it not the blood of the martyrs and the struggles of those of whom the world was not worthy, who wandered in deserts and in mountains and in dens and caves of the earth, that won for us the freedom and the peace in which we now rejoice? What blessings we owe to those that have gone before us! And how can we better discharge our obligations to them than by hastening to the aid of those who have but emerged from the period of struggle and suffering, like the Christians of Madagascar or of Uganda, whose fearful sufferings and awful deaths under the merciless rule of heathen kings made Christendom stand aghast, and drew a wail of anguish from her bosom?

The unanimity of the people in their loyalty to Joshua is a touching sight. So far as appears there was not one discordant note in that harmonious burst of loyalty. No Korah, Dathan, or Abiram rose up to decline his rule and embarrass him in his new position. It is a beautiful sight, the united loyalty of a great nation. Nothing more beautiful has ever been known in the long reign of Queen Victoria than the crowding of her people in hundreds of thousands to witness her procession to St. Paul's on that morning when she went to return thanks for the rescue of her eldest son from the very jaws of death. Not one discordant note was uttered, not one disloyal feeling was known; the vast multitude were animated by the spirit of sympathy and affection for one who had tried to do her duty as a queen and as a mother. It was a sight not unlike to this that was seen in the streets of New York at the centennial celebration of the inauguration of George Washington as first President of the United States. One was thrilled by the thought that not only the multitude that thronged the streets, but the representatives of the whole nation, gathered in their churches throughout the land, were animated by a common sentiment of gratitude to the man whose wisdom and courage had laid the foundation of all the prosperity and blessing of the last hundred years. Are not such scenes the pattern of that spirit of loyalty which the entire race of man owes to Him who by His blood redeemed the world, and whose rule and influence, if the world would but accept of it, are so beneficent and so blessed? Yet how far are we from such a state! How few are the hearts that throb with true loyalty to the Saviour, and whose most fervent aspiration for the world is, that it would only throw down its weapons of rebellion, and give to him its hearty allegiance! Strange that the Old Testament Joshua should have got at once what eighteen hundred years have failed to bring to the New Testament Jesus! God hasten the day of universal light and universal love, when He shall reign from sea to sea, and from the river to the ends of the earth!

"One song employs all nations, and all cry 'Worthy the Lamb, for He was slain for us'! The dwellers in the vales and on the rocks Shout to each other, and the mountain tops From distant mountains catch the flying joy, Till nation after nation taught the strain Earth rolls the rapturous Hosanna round."

The Expositor's Bible

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