EXPOSITION
When Joshua was by Jericho. The preposition בְּ, the principal meaning of which is "in" signifies here "in the immediate neighbourhood of," as in 1 Samuel 29:1 (where, however, the LXX. read "in Endor"), Ezekiel 10:15. Perhaps Joshua had ascended some hill in the close vicinity of the city to reconnoitre it alone, and here he received the directions which resulted in the miraculous capture of the city (see also Genesis 13:18, where בְּאֵלנֵי cannot mean in the oaks," nor בְּחֶבְדוֹן "in Hebron"). The LXX. translates the first by, παρὰ τὴν δρῦν. The Vulgate has "juxta" (cf. Genesis 14:13). Origen is much hampered in his exposition here by the translation "in." He asks how Jericho can possibly be holy ground when it is still in the possession of the enemy; and answers ingeniously that wherever the captain of the Lord's host is must needs be holy ground). He lift up his eyes. Usually, though not always (cf. Genesis 13:10), used of an unexpected or marvellous sight (see Genesis 18:2; Genesis 22:13; Numbers 24:2; 1 Samuel 6:13; 1 Chronicles 21:16). A man. This Divine or angelic vision came, as was often the case, in human shape (cf. Genesis 18:1, Genesis 18:2; Genesis 19:1, Genesis 19:2, Genesis 19:10; Genesis 32:24; Judges 13:3, Judges 13:6, Judges 13:11; Daniel 10:16, Daniel 10:18; Daniel 12:6, Daniel 12:7. See note on next verse). With his sword drawn in his hand. As in Numbers 22:31; 1 Chronicles 21:16 (cf. Genesis 3:24). And Joshua went unto him and said. It appears from this, says Calvin, that Joshua was alone, and was prepared to fight with the apparition, if it appeared that he had fallen in with an enemy. For at first, unexpected as the appearance was, he recognised nothing supernatural in it.
And he said, Nay. Many MSS. which are followed by the LXX. and Syriac versions, have לוֹ for לאֹ here. The Chaldee and Vulgate read לאֹ, and the Masorites do not reckon this among the 15 passages in which לוֹ is read for לאֹ (Keil). But when Keil adds that a comparison of this passage with Joshua 24:21 decides the point, he is going too far, since כִּי often stands, like the Greek ὅτι, before a quotation, in the place of our inverted commas (see, for instance, Genesis 29:33; Exodus 3:12, etc). The various reading has no doubt arisen from the ambiguity of the passage, for it appears grammatically doubtful to which part of Joshua's question the particle of negation applies. Yet it is obvious enough practically that it is in answer to the last portion of it. But as captain of the Lord's host am I now come. Literally, "for (or but) I, the captain of the Lord's host, have now come." As though he would say, "the struggle is now imminent; the conflict is all but begun; and now, at the critical moment when my help is needed, I, the captain of the hosts of the Lord, the leader of all that vast army of unseen confederates, who are destined to marshal the forces of nature, the elements of supernatural terror and dismay, on the side of the Israelites, am come to help you." That the Lord's host must mean the angels is clear from such passages as Genesis 32:2; 1 Kings 22:19; Psalms 103:20, Psalms 103:21; Psalms 148:2; St. Luke 2:13 (aft 2 Kings 6:17). Hengstenberg, in his 'Christology,' illustrates by Matthew 26:53. Two opinions have been held by the early Church concerning this manifestation. The first regards it as the appearance of the Son of God in a visible form; the second supposes it to have been a created being—an angel—through whom Jehovah was pleased to manifest Himself. The former opinion was general in the earliest ages of the Church. The appearance of the Arian heresy, however, brought this interpretation into discredit. It was felt to be dangerous to admit it, lest it should lead to the notion that the Loges, however great and glorious a being he might be, however superior to all other created beings, was nevertheless removed by an infinite interval from the Supreme God Himself. The Jewish interpreters differ on the point. Maimonides and others (see next note) do not regard the appearance as a real one. The majority seem to have supposed it to have been the Archangel Michael. We will proceed to examine the scriptural and patristic evidence on the subject. That appearances, believed to be manifestations of God Himself in a visible form, are recorded in Scripture, is a fact which cannot be denied. Thus we have the voice of God (קול יְהֹוָה) walking in the garden (Genesis 3:8). Again, in Matthew 15:1-40; though first God appears to Abraham in a vision, the nature of the manifestation would seem to have changed in some respects afterwards, for we read" he brought him forth abroad" (Matthew 15:5). Again, in Matthew 18:1-40; we find that Jehovah "appeared" to Abraham as he dwelt by the oaks of Mature (Matthew 18:1), and the narrative would suggest that Jehovah Himself appeared, and two attendant angels. This is further corroborated by the fact that Abraham remains in conference with Jehovah, while the two angels who arrived in the evening at Sodom do not appear to have been spoken of as Jehovah, or to have received Divine honours from Lot. The "man" who (Genesis 32:24) wrestled with Jacob is described afterwards (Matthew 18:30) as "God." The "angel of the Lord" who (Exodus 3:2) "appeared" unto Moses "in a flame of fire, out of the midst of a bush," is immediately afterwards described as Jehovah and Elohim (Matthew 18:4), and, as in the present passage, Moses is instructed to remove his shoe from his foot in consequence of the holiness of the place in which so great a Being appeared. And here we are led to investigate the nature of that mysterious being who is described as "the angel of the Lord," the "angel," or, as the word is sometimes translated, "messenger of the covenant." He appears to Hagar (Genesis 16:7), and she immediately proceeds (Matthew 18:13) to express her belief that it is God whom she has seen. The angel who appears to Abraham at the sacrifice of Isaac (Genesis 22:11, Genesis 22:12, Genesis 22:18) speaks of Himself as God. The voice of the angel, again, is regarded by Leah and Rachel as the voice of God (Genesis 31:11, Genesis 31:16), and He calls Himself so (Matthew 18:13). Jacob speaks of the angel as having "redeemed him from all evil" (Genesis 48:16), but here the term Goel, though it means a ransomer, is not necessarily connected with moral evil. After His appearance to Hoses in the bush He becomes the special guide of the children of Israel. His divinity is again asserted in Exodus 13:21, for the Being there spoken of as Jehovah is described in Joshua 14:1-6 as His angel. The solemn terms in which the God of Israel refers to him in Exodus 23:20, Exodus 23:21 must not be passed over. He is the "Angel of Jehovah." He is sent to "keep" Israel "in the way." They were to take heed and not rebel against Him (so LXX); for, adds Jehovah, "My name is in His inward parts" (not בּוֹ but בְּקִרְבּוֹ denoting close and intimate union). Cf. verse 93 and Exodus 32:34; Exodus 33:2. This angel is called the Face, or Faces, of the Lord (Exodus 33:14; cf. Isaiah 63:9), and is thus specially identified with the revelation of Him, like the term εἰκών in the New Testament. The angel that withstood Balaam assumes a tone of authority in harmony with this view (Numbers 22:22-4). Whether the angel at Bochim (Judges 2:1) were a Divine or human messenger does not appear from the narrative, and the word is occasionally, as in Haggai 1:13, used of a prophet. But the appearance to Gideon and Manoah has a Divine character (Judges 6:11-7; Judges 13:8-7). And the special reference to Jehovah, the angel of the covenant, in Malachi 3:1 seems to point in a special manner to the Second Person in the Blessed Trinity. This view, as has been stated, is the view of the earlier Fathers, nor does there seem any reasonable ground for its rejection by those of later date. The idea that the Logos, always the medium of the Father's revelation and impartation of Himself, in creation as in redemption, frequently took a visible form under the old dispensation in order to communicate the Divine will to mankind, does not in the least militate against the doctrine of His consubstantiality with the Father. On the contrary, it rather emphasises the fact which the New Testament teaches us throughout, that the Logos was ever the manifestation, the ἐξήγησις (John 1:1-43) of the Father, the eternal medium whereby He communicates Himself beyond Himself. This was in the main the view of the earliest Fathers. They might use an incautious expression now and then, but they ever intended to be true to the doctrine of the Consubstantial Son of the Father, who took a visible shape to convey the Father's mind to man. Thus Justin Martyr ('Dial. cum Tryphone,' 56) cites Genesis 18:1, Genesis 18:2 to prove that, as he says, "there is another God under (ὑπὸ) the the Creator of all things, who is called an angel because he announces (ἀγγέλειν) whatever the Creator of all things desires him to announce." This being, he adds, "was also God before the creation of the world." He was another God than the Creator of the world in number (ἀριθμῷ), not in mind (γνώμῃ). And from the expression "the Lord rained down fire and brimstone from the Lord out of heaven" (Genesis 19:24), he deduces the belief that this Being was "Lord from beside (παρά) the Lord who is in heaven." He proceeds to cite the passages from the Old Testament which have just been mentioned, and to draw from them the conclusion which has just been drawn, that this Being was one who ministered (ὑπηρέτοῦντα) to God who is above; the word, the ἀρχή whom He begat before all creation (see. 60, 61). Similarly Theophilus ('Ad Autolycum, 2.22) says that the Word of God held a colloquy with Adam in the person (or representation, προσώπῳ) of God. Irenaeus ('Adv. Haer.,' 4.7, 4) speaks of the Being who spake to Abraham at Mamre and Moses in the bush as superior to all created angels, and as, in fact, the Word of God; though afterwards (Jos 20:1-9 :11) he modifies this statement into a manifestation of "claritatem et dispositiones patris," "secundum dispositionum ejus causas sive efficaciam." It is to be remembered that we unfortunately chiefly possess Irenaeus in a very unsatisfactory Latin dress. Similar passages may be found in Clem; 'Alex. Paed.,' 1.7; and Tertullian, 'Adv. Prax.,' 14. The latter says that God was "invisible as the Father, but visible as the Son," the latter being the means whereby the former was revealed. The passage from Clement is embodied and improved upon in a passage in the 'Apostolic Constitutions,' which presents the primitive doctrine on this point in clearer language than any other. "To Him (Christ) did Moses bear witness, and said, 'The Lord received fire from the Lord, and rained it down.' Him did Jacob see as a man, and said, 'I have seen God face to face, and my soul is preserved.' Him did Abraham entertain, and acknowledge to be the Judge and his Lord. Him did Moses see in the bush. Him did Joshua the son of Nun see, as captain of the Lord's host, for assistance against Jericho" ('Apost. Const.,' 5.20). One passage more will be cited on this point. "Who else," says Origen, in his Homily on this passage, "is the prince of the host of the virtues of the Lord, save our Lord Jesus Christ? … Joshua would not have adored," he adds, "unless he had recognised God." The fact that the later Fathers rejected this interpretation would not be sufficient to outweigh primitive testimony at once so explicit and so general, unless it were supported by the strongest arguments. The fact that it was rejected rather from prudential motives, and that such prudence was, in point of fact, entirely unnecessary, robs the later interpretation of much of its weight. Thus much at least is certain, that we may adopt the earlier one without fear of prejudicing thereby the doctrine of the divinity of Christ. Further information on this point will be found in Hengstenberg's 'Christology,' in Liddon's 'Bampton Lectures' (Lect. it), in Bull ('Defens. Fid. Nicen.,' Joshua 1:1), and in Keil's Commentaries upon the various passages of the Old Testament, cited above. "He here appeared as a soldier, with His sword drawn in His hand. To Abraham in his tent He appeared as a traveller; to Joshua in the field, as a man of war. Christ will be to His people what their faith expects and desires" (Matthew Henry). And Joshua fell on his face. The apparition had no doubt taken Joshua by surprise. He believed himself to be alone, when suddenly he found himself confronted by a warrior, with his sword drawn. Uncertain, in those days when Divine interposition was more common than it is now, whether what he saw was a proof that he was watched by enemies, who had resolved to cut him off by surprise, or whether God had vouchsafed to appear to him, but evidently quite prepared to expect the latter, he addresses a question to the apparition, which of itself implies at least a half belief that what he saw was something above nature. He needs but the simple reply just recorded to lead him to prostrate himself in simple faith before the Mighty One who now stood before him to be the defence and shield of His people from all their adversaries. Maimonides, in his 'Moreh Nevochim,' and others have regarded this as a vision seen by Joshua when he was alone, plunged in deep meditation on the difficult task before him. But without denying that many of the. Divine interpositions recorded in Scripture (as, for instance, that in Genesis 22:1) took place through the inner workings of the mind as the medium of their action, yet here, as in Genesis 32:1; and most probably in Exodus 3:1-2; we have visible appearances of God to men in deep anxiety of heart, pondering "great matters" which were "too high for them." Whether we choose to accept or reject the historical narrative as a whole, there can be no rational ground for doubting that the Hebrew historians wrote under the full persuasion that they and their forefathers lived under a dispensation of continual Divine interpositions, sometimes taking place by secret inward intimations, sometimes through the Urim and Thummim; sometimes, at a crisis in the history of the nation or of an individual, by actual external appearances of God in a visible form, and that we have here an account of one of these. The purport of the appearance is, however, obscured by our present division of chapters. The narrative proceeds without a break as far as Joshua 6:5.Joshua 6:1 Joshua 6:1 is simply parenthetical and explanatory. Thus we gather that Joshua was meditating the plan of his future campaign, and deliberating on the best mode of capturing the strong walled city close by which (verse 13) he stood, when God appeared to him in the form of a warrior, and solved all his doubts by commanding him to prepare for a miraculous intervention of His Providence, and in the place of warlike expedients to resort to a religious ceremony, which should be the external token to all the surrounding nations that the invading host was under the protection of the Lord of heaven and earth; a fact of which they were more than half convinced by the supernatural passage of the Red Sea and the Jordan (see Joshua 2:10; Joshua 6:1).
Loose thy shoe from off thy feet. Cf. Exodus 3:6. We have here a clear proof (see also Joshua 6:2) that He who now spoke to Joshua was a Divine Person. The loosing the shoe from the feet is regarded by Origen and other patristic commentators as emblematic of the removal of worldly engagements and pollutions from the soul. Now Jericho was straitly shut up.
HOMILETICS
Verses 13-6:21
The vision and the command.
Three points demand our special attention in this passage. First, the apparition to Joshua; next, the command that was given him; and, lastly, the results of that command, the fall of the walls of Jericho, and the subsequent sack of the city. Each of these points yields important lessons.
I. HE WHO APPEARED WAS THE SON OF GOD. This seems the most probable conclusion from the foregoing notes, as also from the fact that Divine worship was paid to Him by His own command (cf. Revelation 19:10; Revelation 22:8, Revelation 22:9). The Son of God was ever the link of communication between God and the external world. By Him God created it; through Him He has been forever pleased to deal with it; He revealed the final dispensation of God's will to it; He shall come again to judge it. Under the patriarchs and the law He temporarily assumes a visible shape to communicate God's purposes to man; under the gospel He eternally retains the visible form of man to save the world. He was the Angel of the Old Covenant; He is no less the Angel or Messenger of the New. And by His Spirit He still reveals God's will to man, though no longer by means of a visible form. And thus the continuity of God's dealings with man is preserved. It is "one God who shall justify the circumcision by faith, and the uncircumcision through faith;" one God who has adopted the same means throughout, yet with ever-increasing efficiency, to bring man back to his obedience.
II. HE APPEARED WHEN JOSHUA HAD BEEN CAREFUL TO OBEY GOD'S COMMANDS. "To him that hath shall be given." Joshua had been careful to restore the broken covenant between Israel and Jehovah. He had then ordered a general celebration of the great Israelitish national festival. And having thus discharged his religious, he was now intent upon his worldly, duties, both of which he performed with an equal devotion to God's commands. He was, doubtless, now either reconnoitring the city, or lost in reflection how he should best capture it. Then appears the Captain of the Lord's host, and gives him full directions for his task. So to the Christian warrior against sin will the Son of God appear, and direct him in his task, when he has duly sought the Lord in the appointed ordinances of religion, and is seriously addressing himself to the task of battling with sin.
III. JOSHUA IS SURPRISED, BUT NOT DISMAYED, BY His APPEARANCE. He was in the way of duty, and he had been biden. (Joshua 1:6, Joshua 1:9) to "be of good courage." Therefore he boldly questions the apparition, prepared to welcome him, if he proved to be a friend, to do battle with him if he turned out to be an enemy. God's dispensations often come to us in such doubtful guise that we are compelled to question with them. But whereas men are generally apt to be terrified when "beneath a frowning Providence" God "hides a smiling face," the boldness of Joshua should be our example. "The Lord is on my side, I will not fear what man doeth unto me" (Psalms 118:6), should be the perpetual attitude of the Christian. Thus the true Joshua set His face as a flint to go up to Jerusalem (Mark 10:32; Luke 9:51), careless of the dangers that awaited Him there. So when opposition or distress come upon us because of our religion, we should not fear. It is the Captain of the Lord's host come to aid us in our assault on some stronghold of sin. If we boldly go up to Him and question Him, He will tell us who He is.
IV. JOSHUA IS COMMANDED TO DO REVERENCE TO HIM WHO APPEARS TO HIM. The removal of the shoe from the foot, on entering a holy place, was in order that nothing that defiled should be brought in (see Revelation 21:27). So when Jesus appears to us to give us instructions concerning any great struggle that is impending over us, we must "lay aside every weight, and the sin which doth so easily beset us," and devote ourselves with single heart to the work that we have in hand. There must be no secondary motives, no worldly ambitions, no desire of gain or applause, cleaving to us as we buckle to our task. What these bring in their train we see in the case of Ai. In awe of the Divine Presence, and that we may duly receive the Divine commands, we must recognise the fact that we are on holy ground, and that God requires of us an absolute devotion to His will.
HOMILIES BY J. WAITE
The captain of the host.
As Moses, on entering on his mission, was favoured with a marvellous Divine manifestation (Exodus 3:1-2), so with Joshua, now that he is about to make his first onslaught on the strongholds of the Canaanites. The angel of the Lord appeared to Moses in a flame of fire. God spoke to him from the midst of the bush that burned but was not consumed. The supernatural radiance was the vehicle of the Divine Presence. God clothed Himself with light as with a garment. The vision and the voice were alike wonderful. The apparition in Joshua's case was of a different kind. It was the common semblance of a man prepared for battle. There seems to have been nothing supernatural in his aspect, and nothing in Joshua's question indicates that he was startled or alarmed by what he saw, or that the Being who appeared before him was other to his view than a veritable flesh-and-blood warrior who was come to take his place on one side or the other of the conflict that was at hand. And yet as he gazed more intently upon the warrior form he must have discovered something in it that told him it was no mere "man"—some majesty of mien or look, some grandeur of the Spirit shining through the countenance. The form was that of a man, the eyes were "as a flame of fire." And it was in the consciousness that he stood in the immediate, though veiled, presence of Jehovah Himself, the Prince and Leader of His own hosts, that Joshua "fell to his face on the earth and did worship." In each of these cases the form of the manifestation was adapted to the circumstances of the time and the speciality of the Divine purpose. Moses was taught that the light of the Lord's presence should be with him and his people—a guide, a glory, a defence—and that through whatever fiery ordeal they might pass they should not be consumed. Joshua, whose heart might well quail and tremble at the prospect before him, was made to know that the Captain of a mightier host than his was with him, the sword of whose strength was drawn and ready for the fight. With such forces on his side victory must everywhere attend his steps. This "Captain of the Lord's host" we believe to be none other than the Eternal Son of God, whose function it has ever been to be the channel of communication from the infinite Father Spirits—the "word" of His thought, the arm of His power—and whose appearances in the olden time in human and angelic forms were prophetic of His after manifestation in the flesh. This view makes the scene before us strikingly suggestive of the relation in which lie stands towards His redeemed Church in its grand conflict with the evil powers of the world. Observe—
I. CHRIST'S PRESENCE WITH HIS PEOPLE. These miraculous manifestations give a tone of great solemnity to the history of the olden times, and invest the leading men of those times with an aspect of something like superhuman grandeur. But we greatly err if we fail to link those times with our own and those men with ourselves—if we look on these ancient records as relating to a condition of things altogether exceptional and foreign to our own experience. The remote and occasional miracle bears witness to the abiding, ever present truth. God gave those signs and wonders that we might know Him to be always near in the fulness of His love and power. "The good will of him that dwelt in the bush" is the perpetual inheritance of the Church. The "Captain of the Lord's host" is ever going forth before His armies, and it is by the sharpness of His sword and the strength of His right arm they win all their victories. Distinguish between the miraculous form of the incident and the truth enshrined in R. The one belonged to that particular age, and was suited to its exigencies; the other belongs to every age, and meets the permanent necessities of all individual and social religious life. In the heightened spirituality and richer grace of our Christian times we have the substance which those mystic visions did but shadow forth. In place of startling signs and symbols we have Divine words of promise—appeals not to sense but to faith—awakening the intelligence, kindling the heart; words of assurance to the individual believer, "If any man love me," etc. (John 14:23); to the worshipping Church, "Where two or three are gathered together," etc. (Matthew 18:20); to all faithful heralds of gospel truth, "Lo, I am with you alway, even unto the end of the world" (Matthew 28:20). No need of miraculous manifestations if our faith can grasp the full meaning of gracious words like these.
II. THE LORDSHIP OF CHRIST OVER THE HEAVENLY POWERS. "Captain of the host of the Lord"—i.e; the angelic host. The profoundly interesting, and not altogether profitless, question of the relation of the angelic world to our humanity is opened up to us here. Angelic ministry in human affairs is a fact to which Old and New Testaments alike bear abundant witness. "Are they not all ministering spirits?" etc. (Hebrews 1:14). Every age has had its "heirs of salvation," whose history, if we knew all its secrets, would illustrate this truth. Here, too, the supernatural wonders of the past inspire faith in the enduring reality. Why not believe that between us and the Infinite there is a glorious gradation of pure, personal spirit life linked in kindly interest and helpful service with our own? The relation of Christ, however, to the angels is chiefly indicated. In what way these earlier manifestations of the Son of God, and His after assumption of our nature, may hare affected the interests of their being, we know not. But their personal subjection to Him is made evident. "When he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him" (Hebrews 1:6). The gospel and apostolic histories are full of proof of their subordination to his redeeming purpose. He leads the heavenly host—leads them in the great conflict with the foes of God and man. If our eyes were opened, as were the eyes of Elisha's servant, we should see that we are not so much alone as we sometimes suppose. The angels that "ascend and descend upon the Son of man" are powers that He sways by the impulse of His sovereign will and makes the instruments of His almighty love. Shall our hearts yield to fear when we know that such forces as these are fighting on our side? Shall we hesitate to follow the leading and obey the behests of the great "Captain of salvation," who has such armies as these at His command?
III. THE SANCTITY THAT BELONGS TO SCENES OF SPECIAL DIVINE MANIFESTATION. "Loose thy shoe," etc. The incarnation of Christ has consecrated all the earth and made every part of it hallowed ground. He has withdrawn again behind the veil, only to come more near to us, to fill all places with the energy of His viewless Spirit. But there are times when the veil seems to be uplifted; states of consciousness in which the Divine Presence is intensely real; manifestations that
"Dissolve the soul in ecstasies,
And bring all heaven before our eyes."
Shall we tread with thoughtless or irreverent feet the spots hallowed even by the memory of seasons such as these?—W.
HOMILIES BY S.R. ALDRIDGE
A soldier's interview with his captain.
It adds much to the general power of the Bible as an ethical handbook, that great part of its instruction is conveyed in the pleasing form of history, political and individual.
I. JOSHUA'S ANXIETY. Gilgal, where the ceremonies related in preceding verses were celebrated, was not far from Jericho, the great stronghold which protected the eastern district of Palestine and which it was necessary for the Israelites to capture before they could advance into the country with safety. The opening words of the 18th verse imply that Joshua had gone out alone to view Jericho, to survey its defences, and to form plans of assault. He was deeply concerned for the success of the siege It was his first conflict in the promised land, and the Israelites were inexperienced in attacking fortified cities. We can well believe that this thoughtful leader was deep in meditation, pondering over the past promise of God, and praying that it might be fulfilled in his hour of need. Unworthy are those men of high places in God's Church who are not concerned for the welfare of the Divine purposes committed to their charge, who do not "watch as they that must give an account." In some sphere or other we are all masters or captains; let us endeavour to realise the responsibility resting upon us. We axe informed how Joshua's anxiety was relieved. "He lifted up his eyes and saw," etc. In the season of exigency Jehovah (Joshua 6:9) appeared. He could not violate His word and leave His servant alone. Here is comfort for the careworn and despairing. Said Jesus, "Lo, I am with you always." Whilst we forget not to use diligently our talents and resources, let our eyes be lifted from the earth that we may see Him who stands by us as He did by Paul in the cell at Jerusalem, saying, "Be of good cheer" (Acts 23:11). We go not to the warfare at our own cost. Let us learn to expect His presence. We will think of the future, but not take over anxious thought. Not work but worry saps the strength. Let our councils wait till Christ is present to preside.
II. HIS COURAGE. Not in vain had the admonition, "Be courageous," been bestowed upon him. Nowise affrighted, Joshua went up to the man with the sword and put the inquiry, "On whose side art thou come to fight?" Ignorant of the stranger's dignity, his warlike attitude did not daunt our hero. He would know the truth, even if unpleasant and at the hazard of his life. Truly many a trouble would have its gigantic dimensions lessened if we faced it stoutly and investigated its nature. That new theory which wears such hostile aspect may after all confirm the old position. Joshua knew but of two armies. And to our conflict with sin there are but two sides. "He that is not with us is against us." It is well to put the query to our acquaintance, "Art thou for us?" Notice also that God appears in the form best suited to His servant's need. He contended as an athlete with Jacob that by wrestling the patriarch's faith and knowledge might be increased. To Moses, needing to be reminded of the indestructibility of the Church of God, there was shown a burning bush unconsumed. And now, to inspirit Joshua for the campaign, God reveals Himself as a warrior armed and as the "Prince of the Lord's host," Captain of the visible and invisible armies, the Israelites and the angels. Analogous to these varied appearances are the titles of God, framed to assure His people that He can "supply all their need." To the afflicted He is the "God of all comfort," to the depressed the "God of hope." In our loneliness He is a Friend, in orphanhood the Father of the fatherless, in the storm our refuge, amid the waves our Rock, and in battle our Captain and Shield. Thankful may we be for the chequered experience of life, if it reveals to us the many sidedness of our God, and the satisfaction to be found in Him of every want.
III. HIS HUMILITY. The words and bearing of the speaker, even if they did not at once render Joshua conscious of His exalted character, were quite enough to indicate the need of reverence. Accordingly he bowed.and worshipped, and, great general though he was, exhibited his readiness to receive commands or advice respecting the management of the siege. This is the spirit in which the approach of Christ to the heart should be met. We must say with Saul, "What writ thou have me to do?" Men who cavil at every utterance of the Saviour are not likely to be favoured with a full disclosure of His glorious person. If the heart has been stirred by some appeal of Scripture or some religious argument, it is only right that we should display a willingness to listen further and to follow the light whither it may lead us. A lowly attitude befits the proudest intellect in the presence of messengers and messages from heaven. Let us, like Joshua, inquire, "What saith my Lord unto his servant?" Humility prepared the way for the reception of a command that clearly revealed a present Jehovah. Not to the disrespectful will such a revelation be granted. Therefore to the doubting we say, Bow at the feet of Christ, and there shall come a mandate which by its own inherent authority shall manifest His dignity and dismiss uncertainty. Often have the very absoluteness of the commands of Christ, and the very thoroughness of the claim He makes to men's homage, assured them of His being the Son of God. Imposture and falsehood stand not forth in such clear light, they would be instantly detected.
IV. HIS OBEDIENCE. Promptly did Joshua loose the shoes from off his feet, recalling, doubtless, the similar order issued to Moses in the desert. The presence of God is true consecration. He is everywhere; but where He manifests Himself, there the place is holy. As the shoe partook of the defilement of the earth, it was not fit to remain on holy ground. The New Testament does not diminish the awe inspired by the majesty of the Most High, though it brings pre-eminently into view His character of love. Not outward prostration, however, do we want so much as the bowing of the heart and bending of the will. "Rend your hearts and not your garments." Obedience was rewarded with directions and a promise. By instant compliance with the behest, Joshua displayed a hearty acceptance of his Prince's will, and a fitness to receive further proofs of Divine favour. For the gifts of God are conditioned by the preparedness of the recipient. And if in answer to our repeated prayers there has come a seemingly strange command, let us immediately obey. No further revelation will he ours till we have thus shown our fitness to participate in heavenly blessings. We shall find that in keeping the commandments we acquire a true knowledge of God, and that therein is eternal life. "If any man will do his will, he shall know of the doctrine."—A.
HOMILIES BY E. DE PRESSENSE
The Captain of the Church.
At the very time when the battle of Israel against the idolators of the land of Canaan was about to commence, Joshua saw a mysterious warrior stand before him sword in hand. "Art thou for us or for our enemies?" he cried. "I am come," is the answer, as Captain of the Lord's host.
I. THIS DIVINE CAPTAIN HAS NEVER LEFT THE ARMY OF THE HOLY, though He may NOT AT ALL TIMES have made Himself VISIBLE. He was with the Church when it entered upon the conflict with the old world. Weak, insignificant, without power, and without prestige as it was, His sword of fire sufficed to ensure it the victory. It was He whom Luther saw in the dawn of the Reformation morning, when he sang: "The Son of God goes forth to war."
II. This Divine personage is the same with whom Jacob wrestled all the night at the Ford Jahbok. He begins by turning His sword against His own soldiers, and plunges it deep into their hearts to destroy their pride and sin. Blessed wounding, which makes them in the end more than conquerors, and Israelites indeed. We must not, then, marvel if, often in the early stages of its warfare, the Church is humbled, foiled, for a time it might seem almost crushed. Neither should we be surprised if the Christian soul is made victorious only through suffering. Soon the Divine Captain will take command of the host which He has disciplined, and will lead them on to victory. This Captain is the very same whom St. John saw in vision with a flaming sword in His mouth. He is the Word made flesh, the Redeemer (Revelation 5:1-66). He Himself was wounded before He triumphed. The conquering Head of the Church is "Jesus, who was crucified."—E. DE P.