EXPOSITION
JOSHUA'S COMMISSION.—
Now after the death of Moses. The form of the Hebrew is the usual historical one for the continuation of a narrative before commenced. The Book of Joshua is thus shown to be, and to be intended to be, a continuation of the Book of Deuteronomy, which ends with the death of Moses (see Speaker's Commentary in loc). This link of connection is lost in the English version. The question forces itself upon the critic, At what time was this consecutive narrative written, as is admitted, in various styles, in the language of obviously distinct periods—first composed and palmed off upon the Jews as the genuine work of a writer contemporary, or nearly contemporary, with the events he describes? The servant of the Lord. This term (Keil) is applied to the heavens and the earth (Psalms 119:91), to the angels (Job 4:18), to the prophets (Jeremiah 7:25, etc), to Abraham, Isaac, and Jacob, to the Jewish people (Exodus 19:5), to Zerubbabel (Haggai 2:23), and even to Nebuchadnezzar (Jeremiah 25:9, etc), as the appointed minister of God's wrath, and to pious men in general (Gesenius; see Psa. 34:23, etc). It is also applied to the Messiah (Zechariah 3:8; comp. the word παῖς similarly applied in Acts 4:27). It originally implies the position of a slave, whether born in the house or bought with money (see Leviticus 25:39; and Genesis 9:25; Exodus 13:3, Exodus 13:14). In all cases it expresses a closer and more familiar relation than the term minister below. Keil says that it is applied so frequently to Moses that it has become almost his "official title" (see Deuteronomy 34:5, and the Book of Joshua passim, and cf. Hebrews 3:5). It is, however, still more frequently applied to David. But it suits well with the special and peculiar mission which Moses had above the rest of mankind. He was, as it were, the household servant of the Most High, His steward and representative, ruling over the family of God in His name, and giving to them the directions of which they stood in need. That the Lord spake unto Joshua. Either by Urim and Thummin, which seems at least probable (see Numbers 27:21, and Joshua 9:14). But the great majority of commentators prefer the idea of an inward revelation, since the words are frequently used in this Book of God's revelations to Joshua (Joshua 3:7; Joshua 4:1, Joshua 4:15; Joshua 5:2, Joshua 5:9; Joshua 6:2, etc). The manner of these inward revelations is also a matter on which much difference of opinion exists. They, no doubt, were frequently made through a vision or dream, as to Abraham at Sodom (Genesis 18:1), Jacob at Bethel, and Joshua him. self (Joshua 5:13). But it is by no means clear that they were always so. The voice of God in answer to prayer is recognised by Christians in a strong inward persuasion of the desirability or necessity of a particular course. Of this kind would seem to be the answer to St. Paul's prayer in 2 Corinthians 12:9. And it is quite possible that in passages such as Genesis 12:1, Genesis 22:1, Genesis 22:2, nothing more is meant than that the persuasion, by God's permission or inspiration, was strongly felt within. And so it is possible that one so specially and divinely commissioned as Joshua discerned in a strong and apparently irresistible conviction, the voice of God (cf. Acts 16:7; 2 Corinthians 1:17). Joshua's name was originally Hoshea (like the prophet and the Israelitish king of that name). The name originally meant salvation, or deliverance, but it was changed, either when he entered into Moses' service, or when he was about to fight the Amalekites (Numbers 13:8, Numbers 13:16; Deuteronomy 32:44), into Jehoshua, or Joshua (either "God shall save," or "God's salvation"). It is not stated in Holy Writ when the name Joshua was given. In Exodus 17:9, where Joshua is named for the first time, he is called by the name Moses gave him, and is mentioned incidentally as a person well known to the writer dud his readers. The reader need hardly be reminded that in the form Jeshua (Gr. Ἰησοῦς) it was the name of our Blessed Lord Himself, and that the Name which is now above all other names is used of Joshua in two places in the New Testament, in Acts 7:45, in Hebrews 4:8. It was a common name in later times, as Colossians 4:11 and Acts 13:6 will serve to show. In later Hebrew, as in Nehemiah 8:17, Joshua is called Jeshua, and the names of Joshua and Jeshua are given indiscriminately to the high priest, the son of Josedeeh, who was contemporary with the building of the second temple. For Joshua as a type of Christ the reader may consult a deep passage in 'Pearson on the Creed,' Art. II; from which some of the most striking parts are here quoted:—"First, it was he alone, of all which passed out of Egypt, who was designed to lead the children of Israel into Canaan, which land, as it is a type of heaven, so is the person which brought the Israelites into that place of rest a type of Him who only can bring us into the presence of God, and there prepare our mansions for us. Besides, it is further observable, not only what Joshua did, but what Moses could not do. The hand of Moses and Aaron brought them out of Egypt, but left them in the wilderness. Joshua, the successor, only could effect that in which Moses failed. Moses must die that Joshua may succeed (Romans 3:20-45). The command of circumcision was not given to Moses, but to Joshua; nor were the Israelites circumcised in the wilderness under the conduct of Moses and Aaron, but in the land of Canaan under their successor. Which speaketh Jesus to be the true circumciser, the author of another circumcision than that of the flesh (Romans 2:29; Colossians 2:11). If we look on Joshua as the 'minister of Moses,' he is even in that a type of Christ, 'the minister of the circumcision for the truth of God.' If we look on him as the successor of Moses, in that he represented Jesus, inasmuch as 'the law was given by Moses, but grace and truth came by Jesus Christ.' If we look on him as judge and ruler of Israel, there is scarce an action which is not predictive of our Saviour. He begins his office at the banks of Jordan, where Christ was baptized and enters upon the public exercise of His prophetical office; he chooseth there twelve men out of the people to carry twelve stones over with them, as our Jesus thence began to choose His twelve apostles, those foundation stones in the Church of God (Revelation 21:14). Joshua smote the Amalekites and subdued the Canaanites, By the first making way to enter the land, by the second giving possession of it. And Jesus in like manner goeth in and out before us against our spiritual enemies, subduing sin and Satan, and so opening and clearing our way to heaven; destroying the last enemy, death, and so giving us possession of eternal life." Pearson quotes Justin Martyr, Tertullian, Theodoret, and others as justifying his view of the history. Theodoret, moreover, in his 'Questions on Joshua,' remarks on the coincidence between Joshua 1:17 and John 5:46. And Origen, in his first 'Homily on Joshua,' remarks on the fact that the first time the sacred name meets us in the Book of God, it is as the leader of an army (Exodus 17:9). Another way in which Joshua was a type of Christ is this. Under Moses there are constant murmurings and disputings, for "the law made nothing perfect" (Hebrews 7:19). Under Joshua all is confidence and triumph, for "by one offering Jesus hath perfected forever them that are sanctified" (Hebrews 10:14). Moses' minister. This word is principally used of service in the house of God. Thus it is used of Aaron and his sons, Exodus 28:43; Exodus 39:41, etc.: of Samuel, 1 Samuel 2:11; 1 Samuel 3:1, etc.: of the priests and Levites, 1 Chronicles 6:32; 1 Chronicles 16:4; Ezekiel 14:5; Joel 1:9, etc. In these places it seems to be equivalent to the LXX. λειτουργός. But it is by no means confined to such service. In Exodus 33:11, where it is applied to Joshua, it is rendered in the LXX. by θεράπων, and it is quite clear that Joshua's service to Moses was not exclusively of a religious character. Some commentators have suggested the word aide de camp, but this would be equally incorrect in the opposite direction, since Joshua's services (see Exodus 24:13; Exodus 33:11) were clearly not rendered only in time of war. The word is used of Abishag the Shunamite, 1 Kings 1:4, 1 Kings 1:15; and of Elisha, 1 Kings 19:21.
Moses my servant is dead. "When you see Jerusalem overthrown, the altar forsaken, no sacrifices, no holocausts, no drink offerings, no priests, no Levitical ministry, when you see all these things cease, say it is because Moses the servant of God is dead, and Jesus the Sou of God obtains the leadership" (Origen, Hom. 2 on Joshua). This Jordan. Called "this" because it was now close to them, just as we have "this people, … this Lebanon" (see note on Joshua 1:4), etc. The name Jordan signifies "Descender," from the verb יָרַד to descend. The word fitly describes the headlong current of the river, which, according to Mr. Macgregor, has a fall of fifteen feet per mile, and if we subtract the Lake of Gennesareth and the lake and attendant marshes of Huleh, of thirty feet. Between the Sea of Galilee and the Dead Sea, however, the average fall is much less. Just after leaving the Sea of Galilee its fall is over forty feet.. It may be interesting to compare with this the average inclination of some of our own English rivers. The swiftest is the Dee, in Aberdeenshire, which has a fall of 16.5 ft. per mile. The Tweed and Clyde have a fall of 16 ft. and 14 ft. respectively, while the Severn has but 26.5 in; the Thames 18 in; and the Shannon 9 in. per mile. This comparative table will give the best idea of the rapidity of the Jordan. The various explorers bear testimony to the swiftness of its current. Thus Robinson, in his 'Biblical Researches,' says, "The current was so strong that even Komeh, a stout swimmer of the Nile, was carried down several yards in crossing." "It was so swift," says Dr. Bartlett, "that a gentleman of another company, who went to bathe, was not suffered by his friends to do so without a rope most un-romantically attached to his person." This was in March, at the time of the overflowing (see Joshua 3:1-6), and he adds, "the turbid stream rushed along like a mill ace." Canon Tristram, visiting it in April, describes it as "rushing with tremendous force." It rises among the snows of Hermon, dashes down headlong into the lake Huleh, the Merom of the Book of Joshua, and thence, with a descent of 60 ft. per mile, into the Sea of Galilee. Thence it shapes its course, as we have seen, with greatly diminished velocity into that strange depression where the Dead Sea lies, at a level of 1,290 ft. beneath the level of the Mediterranean. I do give, literally, I am giving; i.e; at this moment, when you are preparing to enter it.
Every place that the sole of your foot doth tread upon. These words are a quotation, almost word for word, from Deuteronomy 11:24, bat the original promise is to be found in Genesis 12:1, with which we may compare Genesis 13:14-1; Genesis 15:18; Genesis 17:8. Comp. also Joshua 14:9; Exodus 23:30, Exodus 23:31, etc. It was God's purpose that the whole land should belong to the children of Israel; a purpose which, as usual in Hebrew prophecy, is signified by the use of the perfect tense here. The conquest was intended to be complete. Not a foot's breadth was to rest in the hands of its former owners. But here, as elsewhere in Holy Writ, we may mark the way in which man's sin and want of faith has marred the purposes of God. In the Book of Judges we read that the Canaanites were not only not driven out, but that the children of Israel made marriages with them, worshipped their gods, and practised their abominations. Jerusalem remained in the hands of the Jebusites until the time of David, while the Philistines remained in possession of their portion of Palestine until it was reduced under the power of the king of Babylon. We may observe that, according to all the ordinary laws of criticism, this citation of Deuteronomy is a proof that that Book existed when the Book of Joshua was written. For the cumbrous scheme of Elohists, Jehovists, Deuteronomists, and the like, by which this natural conclusion is overruled, see Introduction. Have I given it. The preterite here denotes God's purpose (cf. Genesis 1:29).
From the wilderness and this Lebanon. The words suppose a line to be drawn from the desert of Arabia on the south and the range of Lebanon on the north, to the River Euphrates on the one hand and the Mediterranean Sea on the other, including the land of the Hittites (see 1 Kings 4:24; 2 Chronicles 9:26). Tiphsah, the later Thapsacus, was far north of the utmost limits of Palestine, and almost in the latitude of Antioch. Azzah is generally termed Gaza in our version. See note on Joshua 11:22. The land of the Hittites here (Keil) seems to be taken for the land of Canaan in general (see 1 Kings 10:29; 2 Kings 7:6; Ezekiel 16:3), but extending far beyond their border, and including Syria, Moab, Ammon, the land of Bashan, and part of Arabia. This was never actually in the hand of the Israelites save during the reigns of David and Solomon, when these regions were either tributary to them, or had been actually reduced under their immediate sway. "The promise," says Theodoret, "was not undefined, but if ye shall keep my commandments and ordinances" (Deuteronomy 11:22, Deuteronomy 11:23). But they, inasmuch as they immediately transgressed the law, did not obtain the perfect promises. The Divine Apostles, on the contrary, not only conquered those places on which they set their foot, but even those in which their all wise writings were read; and the land that was before a desert they displayed as a Divine Paradise." This Lebanon. This expression is no doubt used because Lebanon was visible from the spot where Joshua was standing. There is nothing surprising in this. We learn from travellers that its range, which there is no doubt included that of Anti-Lebanon, with its lofty peak Hermon, the highest point in Palestine, is visible from all parts of the Holy Land, even from the depths of the Jordan valley near the Dead Sea. Dr. Thomson ('Land and the Book,' p, 2) says that it is visible from Cyprus. Canon Tristram tells how he had seen Hermon from Type, Sidon, Carmel, Gerizim, from the neighbourhood of Jerusalem, from Gilead, from Nebo, and from the Dead Sea. The name Lebanon, derived from לָבָן to be white, like the Arabic lebanon, milk, is supposed by Robinson to have been given from the whitish colour of the chalk or limestone rock. But it is at least equally probable that it derives its name, like Mont Blanc in Savoy, from its snowy peaks. Hermon is still called by the Arabs Jebel-el-Thelj, or "the snowy peak." The Jordan, the river of Palestine par excellence, derived its copious and ever-flowing streams, so essential in that "thirsty land," from the Anti-Lebanon range. "Abana and Pharpar, rivers of Damascus," as well as the Orontes, and the Litany or Leontes, derive their waters from the same source. We have a vivid description of the region of Lebanon and the adjacent range of Anti-Lebanon and Hermon, in the spring, at the time of the melting of the snows, in the 42nd Psalm. There David, recalling to mind his sojourn in the "land of the Jordan," and of Hermon, speaks of the "deep calling unto deep," of the noise of the cataracts as they dashed from rock to rock and foamed along the mountain sides; and he describes his sorrows as overwhelming him by their number and magnitude, just as the multitudinous torrents that rose in that snowy region threatened to engulf the unwary traveller in their onward sweep. The far-famed cedars of Lebanon are indigenous to this region, and to it alone, but the climatic changes which Palestine has undergone have reduced their number largely, and comparatively few specimens now remain, in a wild condition, of that noble tree, once the pride of the dwellers in the land. "We cannot study all the passages in the Old Testament which refer to the cedar, without feeling certain that in ancient times it was a far more conspicuous feature in the landscape than it is now". The great river, the river Euphrates. Das grosse Wasser Phrath (Luther). The Hebrew name is as Luther gives it. The Greeks added the euphonic syllable at the commencement, according to those who assign to the word a Semitic derivation. Others, however, derive it from an Aryan source, and regard it as equivalent to "the flowing river." This mighty stream, especially after its junction with the Tigris, far transcended in size any other with which the Israelites were acquainted. The plains of Mesopotamia, even as far as Nineveh and Babylon, were destined to have been occupied by the Jewish race, had not their impiety and rebellion prevented; and the world empire obtained by Nineveh and Babylon might, and had they been obedient would, have been theirs. All the land of the Hittites. The Hittites, or Chittites, seem to have been the most considerable of the tribes which inhabited Canaan. We find them in possession of Hebron in the time of Abraham (Genesis 23:1), but their more usual dwelling place was in the valley. They appear from the narrative above quoted to have been a peaceable people. We have records of them in Egyptian and Assyrian inscriptions. Thus we hear of the Khita in the inscriptions of Rameses II; who reigned between 1383 and 1322, B.C.; that is, about the time of Deborah and Barak ('Records of the Past,' 2.67-78; 4.25-32). They were the inhabitants, however, of a region further to the northward, beyond the borders of the Holy Land, on the banks of the Orontes. So a Mohar, or scribe, of Rameses II; in an account of a tour in Palestine, in which he mentions Kirjath Anab, Achsaph, Megiddo, and the land of Hamath, describes Khita as to the north, bordering on this latter territory ('Records of the Past,' 2.106). The various translators of the Assyrian inscriptions of Assur-bani-pal, Tiglath Pileser, Shalmaneser, and Sennacherib recognise the Hittites in the people mentioned as dwelling to the north of Palestine (ibid. 3.52; 5.21, 32, 33; 7.61), though Ewald thinks that the Khatta there mentioned must be sought still further north. Prof. Sayce, in a recent lecture, regards the Hittites as having occupied a large portion of Asia Minor, and as having had great influence upon early Greek art, and adds, "'Till within the last few years the Bible alone has preserved the name of a people who must have had almost as great an influence on human history as Assyria or Egypt." Shahnaneser mentions the kings of the Hittites, just as they are mentioned in the later narratives of Kings and Chronicles (see note on Joshua 3:10). Unto the great sea. As the Euphrates was the greatest river, the Mediterranean was the greatest sea, known to the Jews. Unlike the race they displaced, the Canaanites—or, to call them by a title by which they are better known to profane history, the Phoenicians—the Jews were no sailors. It may have been even before the conquest of Canaan under Joshua that the Phoenician fleets sailed out beyond the pillars of Hercules, and brought back tin from the British isles. For Canaan, or Phoenicia, was a powerful and civilised country when conquered by the Jews. But whether it were before this period that Britain was discovered, or whether the fleets of Tyre and Sidon first sailed thither at a later period, to the Jews the Mediterranean still remained the great sea. They knew nothing of the vaster ocean into which it flowed. It seems strange that, with the example of Tyre and Sidon before them, the Israelites should have been so indifferent to navigation. Even in the time of David, it was Hiram's ships that brought him his treasures and building materials. The later navies of Solomon and Jehoshaphat did but coast along the Red Sea and the Persian Gulf to Ophir, which has been identified with India, or more probably with Arabia.
HOMILETICS
Joshua's Commission.
This passage may be viewed under two main aspects:
(1) regarding Moses as the type of Christ and Joshua of His ministers; and
(2) regarding Joshua as himself the type of Christ.
As these points of view suggest two perfectly distinct and independent lines of thought, it is obvious that they are better fitted for two separate discourses than for being combined in one.
I. JOSHUA AS THE TYPE OF GOD'S MINISTERS.
1. After the death of Moses, the task devolves upon his minister. So after the death of Christ, the task of conquering the world devolved upon His apostles, His "ministers." They who waited on Christ during His human life, who were with Him in His temptations, were the men appointed to carry on His work when He had gone hence.
2. By the express command of God. So the apostles not only had Christ's commission, "Go ye into all the world and preach the gospel to every creature" (Mark 16:15; 28:19), and "As my Father hath sent me, even so send I you" (John 20:21), but they were bidden to wait till the time was fixed (Acts 1:4), and the Spirit poured out upon them from on high (Acts 2:4). Hence we learn that no work, however high and holy, should be undertaken without the express intimation that it is God's pleasure we should attempt it; that no motives, however pure, will justify us in putting our hand to the ark (2 Samuel 6:6, 2 Samuel 6:7) unless we are ordained by God to touch it. And if we ask how we are to know when we are so ordained, the answer—is
(a) by seeking counsel of God;
(b) by scrutinising carefully the purity of our own motives, lest we may have mistaken pride or self interest for the voice of God.
That intimation will be given in various ways. We know not how (see note on Joshua 5:1) Joshua was stirred up by God. But men are marked out for special tasks in three ways:
(1) by circumstances. Thus Joshua, as the minister of Moses, most closely acquainted with his modes of thought and course of action, became naturally his successor. So Timothy takes the place of St. Paul (2 Timothy 3:10).
(2) By external authority; that of those who have a right to exercise it, like the high priest when he sought counsel of God by Urim and Thummim.
(3) By inward intimations of God's Spirit, which cannot be mistaken, save by those who have blinded their own eyes by self seeking and self conceit.
3. The command is based upon Moses' death. So all the work of God's ministers derives its energy from the death of Christ. It was the one all sufficient sacrifice and satisfaction for the sins of the whole world that was the salt of the Apostles' mission. It is that same atonement which gives power to their successors now.
4. The work is of God, but the ministers are human. God might have performed His work without the intervention of means. But He has chosen to act through human instrumentality. Thus he magnifies His greatness even more than if He had done the work Himself. For human infirmities sorely mar the work of God. And yet that work goes on, and even human infirmity is overruled to God's glory (1Co 2:4, 1 Corinthians 2:5; 2 Corinthians 4:7; 2 Corinthians 12:9). So it was with Joshua's error in judgment regarding the Gibeonites (Joshua 9:14), and so it often is with our own.
5. Difficulties often present themselves, insuperable but by the hand of God. "Go over this Jordan." But how? The river was full to overflowing, the passage dangerous; in fact, for the whole multitude, in the face of the enemy, impossible. Yet the hand of God was stretched out, the river dried up, and what would have been a task of the greatest peril to themselves was instead a source of terror to their adversaries. So at the outset of great spiritual undertakings we are often confronted with difficulties far beyond our power to overcome. But "God showeth his voice," and they "melt away."
6. The result, possession of the promised land. The land promised to the Israelites was a limited space, but the spiritual Israel has the promise of the whole earth (see Genesis 12:3; Psalms 2:8; Isaiah 11:9; Daniel 2:35, etc).
II. JOSHUA AS THE TYPE OF CHRIST.
1. After the death of Moses. The law could never give us our inheritance (Hebrews 7:19); therefore Moses must die and Joshua arise. Again: the law was crucified together with Christ (Romans 6:6, Romans 6:10; Romans 7:4; Galatians 2:19; Galatians 5:24; Ephesians 2:15, Ephesians 2:16; Colossians 2:14; also 2 Corinthians 3:14 in the Greek). As long as the law existed, man could only dwell in the wilderness, be dead in trespasses and sins, wander about without power to enter the promised land. He was continually confronted with a standard of holiness utterly beyond his strength to reach. But when Moses—i.e; the law—is dead, the true Jesus arises and leads His people into their inheritance, giving them the power to fulfil a law which He has written within.
2. Joshua was Moses' minister. So Christ was "made under the law" (Galatians 4:4), and was bound, by His Father's will, to keep it. By His obedience alone was His sacrifice made acceptable to His Father. The law could but condemn us for being "weak through the flesh" (Romans 8:3); we could not fulfil its precepts. But Christ condemned sin
(1) by His perfect fulfilment of God's law, and
(2) by submitting to death, as the "wages" of that sin which mankind, whom He represented, had so fully deserved. Thus did He gain the right to be our leader into the inheritance God had promised us.
3. Jordan must be crossed; i.e; Jesus must die. As our representative, He dies once for all to sin, and His death translates us into a new life. Henceforth, by virtue of His atonement, "sin has no more dominion over us," and we are, under His leadership, to destroy its empire forever. And we must follow Him through Jordan; that is, we too must die to sin and rise again unto righteousness. The river which divides our old condition from the new, which separates the wilderness from the promised land, is an eternal boundary between our condition by nature and our condition by grace. The waters of Jordan are likened by some to the waters of baptism, whereby we are "baptized into Christ's death;" and by others to the moment of conversion, when, by the power of God alone, we are changed from wanderers and outcasts into the covenant people of God.
4. The land must be conquered. It was a wicked land; a land the sins of whose inhabitants contaminated it by their example; a land which called for condign chastisement from on high. The land with which Christians have to do is either
(1) the whole world, or
(2) the human heart.
In the first case it is the duty of the Church, in the second of the individual, in each case under Christ as a leader, to wage unceasing warfare against evil, in whatever forms it may be found. The character of that warfare will be indicated later. At present it will be sufficient to remark that the nature of the warfare itself is not changed, though its conditions are. The servants of God are eternally pledged to root out evil without compromise, and without mercy.
5. It was a land flowing with milk and honey. Every blessing was to be obtained there. Not only food, but delights. It is called emphatically "the good land" (Deuteronomy 3:25; Deuteronomy 4:22). It contained every good thing man could desire (Deuteronomy 8:7-5). So the steadfast determination to follow Christ, to him who is resolved to do so, insures us every blessing we need—the supply of our wants, means of defence against our enemies, and the means, moreover, of happiness and enjoyment—provided always that we do not cease the combat until all our enemies be destroyed.
HOMILIES BY E. DE PRESSENSE
Consolation for bereaved workers.
In these words, addressed to Joshua, we have the most effectual consolation that can be offered to believers, when one has been taken away from their midst whose life seemed indispensable to the work and service of God. They are words applicable to the family no less than to the Church. Moses had just been taken from the people, from his friends, from Joshua his faithful servant. The great leader of Israel through the wilderness journey, the captain who had gone forth with their hosts to battle, the medium of the highest revelations of God to the nation, had vanished from among them. Israel would look no more on that noble face which had caught and kept the brightness of the glory of God revealed upon Sinai. The prophetic voice of him who had talked with God as a man talketh with his friend was hushed in lasting silence, he had been struck down on the very borders of the land of promise, to which he had safely led the sons of Abraham, Isaac, and Jacob. There was a peculiar sadness in the death of Moses just at this time. Have we not often felt the same when we have seen the strong man fall at the very moment when he was about to reap the fruit of his patient labours, and to win the hard-fought fight? The words spoken by God Himself for the consolation of Israel may suggest thoughts helpful to us under similar circumstances.
I. GOD'S WORK DOES NOT DEPEND ON ANY ONE WORKER, EVEN THE GREATEST. It goes on, uninterrupted by the strokes of death. "Go over this Jordan, thou and all this people, unto the land which I do give to them, even to the children of Israel." Thus the cause still advances. Moses may die; his work cannot. Nay, it is extended, and assumes new developments. Moses has led the people to the verge of Jordan. Joshua will carry them over. Both Moses and Joshua are only instruments which may be broken and laid aside; but He who uses them will never be stopped in His work of love. "My Father," says Jesus Christ, "worketh hitherto" (John 5:17).
II. AS GOD ONLY WORKS BY HIS SERVANTS, THESE MUST NEVER REST IN AN IDLE RELIANCE ON His POWER; THEY MUST TAKE UP THE WORK JUST WHERE IT IS HANDED OVER TO THEM, EVEN THOUGH THEIR HEARTS MAY BE BROKEN BY SORROW. Thus the Lord says to Joshua: "Arise, go over this Jordan." We may not sit still mourning even over our beloved dead; we are to arise and take up their work. To carry it on is a sweet consolation; we feel ourselves still linked with the departed as we trace their blessed footsteps, and deepen the furrows they have already made. It brings us into closer fellowship with them. Joshua, as he took up the charge laid down by Moses, was more than ever brought into oneness of spirit with him.
III. GOD, IN SPEAKING OF MOSES AS HIS SERVANT, GIVES TO THE SURVIVORS THE SWEET ASSURANCE THAT HE HAS TAKEN HIM TO REST IN HIS OWN PRESENCE. The recognition of his faithful service implies that of his sure reward. Undoubtedly he, like all the sons of men, was an unprofitable servant, but he nevertheless received from God that grand word of commendation, "Well done, good and faithful servant;" and this is the word which sets before him who receives it an open heaven. Thus to know that God never leaves His work incomplete, that He gives it to us to carry on, and that those who have gone before us have entered into His rest, while we take up their unfinished task—this is the threefold solace of the sorrows alike of the Church and of the Christian family. Thus both "he that soweth and they who reap rejoice together" (Joh 4:1-54 :86).—E. DE P.
HOMILIES BY S.R. ALDRIDGE
God's gift to the Church.
The loss of a privilege teaches us how inadequately we have appreciated its womb. The removal of art honored servant of God often awakens a deeper sense of the blessing that has been in our midst. And sometimes a tendency is thus created to dwell unduly on the past, to become morbid, and to neglect the present, undervaluing what still remains to us. Mourning has its proper limits. In the text God impresses on the people the duty of recognising facts. "Moses is dead." True, you will never look upon his like again; but also true, that all your resets will not restore him to his wonted place. There is to be no standstill in the kingdom of God. A new leader is summoned to the front. Joshua must succeed to the vacant post.
I. We have A NEW LEADER AND A FRESH START. As if to magnify Joshua in the eyes of the Israelites, the command is at once given to prepare for that entrance into the land of promise which Moses had so ardently longed for but was not permitted to witness. "One soweth, another reapeth." The law paved the way for the gospel. It is well to follow a period of inaction by vigorous measures. Active employment would turn away the people's thoughts from unduly dwelling upon the absence of Moses, and would prove that all wisdom and energy had not died with him, nor had God also perished in His servant's death. And so today the class in the Sunday school shall continue its training, though the much loved teacher has been compelled to renounce his work; the congregation shall be instructed as heretofore, though by a different voice. Let class and congregation rally around their new chief. The appointment of a new leader should be the signal for a fresh advance. Let "Onward!" be the cry.
II. THE TITLE OF POSSESSION. The real claim of the Israelites was grounded on the gift of God. Consider the earth
(a) Materially, as belonging to God. "The earth is the Lord's." Men are but His tenants at will. The justification of the Israelites in driving out the Canaanites is to be sought in the fact that the inhabitants had made an ill use of the land. He who owned it had revoked His grant, and conferred it on His chosen people. The lesson enforced by our Lord in the parable of the talents is of wide application. Not only agriculturists but merchants must regard their property as held at the disposal of the Creator. Nevertheless there is something in the possession of a "foot of ground" which seems to connect us immediately with the Lord of the earth, and renders impiety amid scenes of nature the more guilty.
(b) Spiritually, as given through Christ to the Church. The commission of Christ to the disciples embraced the whole world. Every nation of right belongs to God, and the establishment of missions is but claiming the land for its Great Owner. God hath given to every company of believers a "land" to possess, a neighbourhood to be evangelised, cruelty and vice and selfishness to be expelled, that peace and love and righteousness may dwell in the conquered territory. The text may remind us, therefore, of the aggressive measures which the Church of Christ is required to undertake.
III. THE DIVINE GIFT NO SUPERSESSION OF HUMAN EFFORT. First the Israelites must cross the river Jordan, and then seize the gift offered. They had literally to tread with the "sole of the foot" upon the land they desired to receive from God. Every promise of Scripture is intended not as a sedative, but as a stimulus, to exertion. We have to "labour to enter into the rest." There is a Divine law, "Seek and ye shall find; knock and it shall be opened." The redemption that is in Christ will not benefit unless appropriated. The "treasures of wisdom and knowledge" will be ours by taking them in Christ from the outstretched hands of God. In all church operations we must be mindful that "Christ expects every man to do his duty." The heathen are His inheritance, but will be made His only as the Church is stirred up to diligent activity in moral conquest. Thus the gifts of God are conditional upon human service. Not, of course, that God simply allocates the land as did the Popes formerly, expecting the grantees to secure it for themselves; for He helps us, and without Him our efforts would be vain.
IV. THE RECORDED PROMISE INTENDED FOR ALL GENERATIONS. "As I said unto Moses." There is evident reference to the utterance of Jehovah forty years before (Exodus 23:31). He had not forgotten His word. Should the unbelief of the people make His "promises of none effect"? That Moses had not allowed the declaration to slip from his memory is seen in Deuteronomy 11:24. Intervening years do not render the fulfilment of God's promises less sure. Thousands of years rolled away between the first prediction of a Messiah and His actual appearance. Let not our hearts fail to trust in God. "As I said unto Moses may be turned into a general promise, as the Epistle to the Hebrews did with the specific utterance of Joshua 5:5 to Joshua (Hebrews 13:5). It may be kept before us as a message of hope and assurance.—A.
HOMILIES BY J. WAITE
Joshua the successor of Moses.
The very name Joshua, Jesus, "God's salvation," is enough of itself to awaken special interest in the man who, on the page of Scripture, first bears it. It is suggestive at once of the nature of his life work, and it leads us to anticipate some points of analogy between him and the Savior of the world. Joshua is one of the few Old Testament characters against whose name there is no reproach. Not that this Book presents any formal delineation of his character or pronounces his praise. It is but a simple, matter of fact record of great events in which he took a leading part. His illustrious deeds are their own eulogium. He stands before us as the type of a godly warrior, reverent in spirit yet full of practical energy, blameless and fearless, gentle and strong, spending a long life in unselfish and unwearied devotion to the cause of the people and of God. He was the brave soldier whose work, dark and terrible as it was, was consecrated by the inspiration of a Divine call and of a beneficent purpose. A general view of Joshua's position in the annals of the Hebrew race is suggestive.
I. IT REMINDS US HOW, AT CRITICAL PERIODS IN HUMAN HISTORY, GOD RAISES UP MEN AS FITTING INSTRUMENTS FOR THE ACCOMPLISHMENT OF HIS PURPOSES. The death of Moses marks a crisis in the career of the chosen people, he who has been their "leader and commander" through all the forty years' wandering in the wilderness and has brought them to the borders of the land of promise, is taken from them just when they seem most to need him. Only Jordan now rolls between them and the fruition of their hopes; the prize is within their reach. Shall they fail, and, after all, come short of it? They would have failed if God had not been with them, moving, working among them, fulfilling His own will, magnifying His own name. Joshua's uprising is itself a Divine interposition. He is not the product of the mere natural working of events and second causes. He is a deliverer whom God has provided, well named God's salvation. The lesson is an important one. When God has any great work for men to do, he never fails to call forth those who can do it. The history of the Church, the general course of the world's life, establish this law. The demand and the supply, the hour and the man, always meet. When those who are in the high places of the field fall, others step forth, often from very unlikely quarters, to fill the gap and carry on the work to riper issues. This continuity of the Divine purpose and of the path of its development is very wonderful ―
"The voice that from the glory came
To tell how Moses died unseen,
And waken Joshua's spear of flame
To victory on the mountains green,
Its trumpet tones are sounding still,"
kindling our expectations, rousing our energies, rebuking our distrust. Through the shifting clouds of circumstance we catch "glimpses of the unchanging sky." God's redeeming purpose shines on through all human and earthly changes. We need not fear but that He "will plead his own cause," and when new emergencies arise provide some new instrument or agency to meet them.
II. IT REMINDS US OF THE PROCESS BY WHICH GOD IS WONT TO PREPARE MEN FOR THE WORK HE HAS FOR THEM TO DO. Joshua was a divinely chosen and ordained deliverer (Numbers 27:18-4; Deuteronomy 31:14-5). But God's choice is never arbitrary, reasonless. There is generally some native quality, or circumstantial advantage, that makes the chosen man the more fitting instrument. (Examples: Moses, David, Cyrus, Paul, Luther) Joshua grew up as a slave in the brick fields of Egypt. Born about the time when Moses fled into Midian, he must have been forty years old at the exodus. It may seem strange that such greatness as his should have been nursed amid such associations. But when God has fixed His choice on a man He can make what seem to be the most adverse conditions a school of preparation. And, perhaps, the rough influences of such a lot were, after all, the best school. In servitude as a youth, he learnt how to command as a man. No doubt sudden emergencies have often developed unlooked for qualities in men. Tender spirits, nursed in the lap of luxury, have been found calm in danger, brave in battle. Still, as a nile, to "bear the yoke in one's youth" is the best preparation for the stern struggle of after life. Moreover, the trials and responsibilities of life are graduated. The right discharge of lesser duty qualifies for higher positions of trust. Joshua proved, in the previous expeditions on which Moses sent him (Exodus 17:9; Numbers 13:17), his fitness to take the place of the great leader. "He that is faithful in that which is least is faithful also in much." "If thou hast run with the footmen," etc. (Jeremiah 12:5). Again: other circumstances of a different kind—miraculous manifestations, Divine revelations—had their part in Joshua's preparation, he had witnessed the wonders in Egypt and at the Red Sea, had been with Moses in the mount, had had direct communication from God to himself (Deuteronomy 31:1-5). We are reminded of the higher, diviner influences that help in the formation of all noblest human character; there is always the blending of natural and supernatural elements, ordinary associations of life mingled with direct heavenly visitations, innate qualities sanctified and glorified by special ministries of the grace of God.
III. IT ILLUSTRATES THE HEROISM THAT SPRINGS FROM FAITH. Faith, the faith that brought him into personal contact with the living God, was the spring of all Joshua's strength and courage. He had no prophetic gift as regards the vision of the future, for it was through the priest Eleazar, "after the judgment of Urim," that he was to ask counsel of the Lord (Numbers 27:21). But as military leader of Israel he was divinely inspired; and his inspiration was the energy of faith. This has ever been the prolific root of the noblest forms of character and deed. By it "the elders," whose names shed lustre on the ages of the past, "obtained their good report." And so it always will be. There is no heroism like that which springs from the soul's living hold on the unseen and eternal. The hope of the world for deliverance from the ills that afflict it, and its being led into the heritage of a brighter future, is in the men of faith. And he is an enemy to his race who would attempt to dry up this spring of power. "This is the victory," etc. (1 John 5:4).
IV. IT PRESENTS US WITH AN INTERESTING HISTORIC TYPE OF GOSPEL SALVATION. Many points of typical resemblance have been traced. This, at least, is clear, as Joshua, "Moses' minister," consummates his work, leads the people into the promised land, divides to them their inheritance; so Christ, "made under the law," brings in the richer grace. He is the "end of the law for righteousness," etc. (Romans 10:4). The Captain of salvation leads many sons, His redeemed ones, to glory and eternal rest.—W.