Expositions of Holy Scripture Volume II Part 13

We too have a 'strong city' to which we may 'continually resort.' The Israelite had right to enter only if his act had been inadvertent, but we have the right to hide ourselves in Christ just because we have sinned wilfully. The hurried, eager flight of the man who heard the tread of the avenger behind him, and dreaded every moment to be struck to the heart by his sword, may well set forth what should be the earnestness of our flight to 'lay hold on the hope set before us in the gospel.' His safety, as soon as he was within the gate, and could turn round and look calmly at the pursuer shaking his useless spear and grinding his teeth in disappointment, is but a feeble shadow of the security of those who rest in Christ's love, and are sheltered by His work for sinners. 'I give unto them eternal life; and they shall never perish, and no one shall pluck them out of My hand.'

THE END OF THE WAR

'And the Lord gave unto Israel all the land which He sware to give unto their fathers; and they possessed it, and dwelt therein. 44. And the Lord gave them rest round about, according to all that He sware unto their fathers: and there stood not a man of all their enemies before them; the Lord delivered all their enemies into their hand. 45. There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pa.s.s.

'Then Joshua called the Reubenites, and the Gadites, and the half-tribe of Mana.s.seh, 2. And said unto them, Ye have kept all that Moses, the servant of the Lord commanded you, and have obeyed my voice in all that I commanded you: 3. Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the Lord your G.o.d. 4. And now the Lord your G.o.d hath given rest unto your brethren, as He promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the Lord gave you on the other side Jordan. 5. But take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to love the Lord your G.o.d, and to walk in all His ways, and to keep His commandments, and to cleave unto Him, and to serve Him with all your heart, and with all your soul. 6. So Joshua blessed them, and sent them away: and they went unto their tents. 7. Now to the one half of the tribe of Mana.s.seh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them, 8. And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with bra.s.s, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren. 9.

And the children of Reuben and the children of Gad and the half-tribe of Mana.s.seh returned, and departed from the children of Israel out of s.h.i.+loh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the Lord by the hand of Moses.'--JOSHUA xxi.

43-45; xxii. 1-9.

'The old order changeth, giving place to new.' In this pa.s.sage we have the breaking up of the congregation and the disbanding of the victorious army. The seven years of fighting had come to an end. The swords were to be 'beaten into plowshares,' and the comrades who had marched shoulder to shoulder, and shared the fierce excitement of many a b.l.o.o.d.y field, were to be scattered, each becoming a peaceful farmer or shepherd. A picturesque historian, of the modern 'special correspondent' sort, would have overlaid the narrative with sentiment and description; but how quietly the writer tells it, so that we have to bethink ourselves before we apprehend that we are reading the account of an epoch-making event! He fixes attention on two things,--the complete fulfilment of G.o.d's promises (xxi. 43-45) and the dismissal to their homes of the contingent from the trans-Jordanic tribes, whose departure was the signal that the war was ended (xxii.

1-8). We may consider the lessons from these two separately.

I. The triumphant record of G.o.d's faithfulness (xxi. 43-45). These three verses are the trophy reared on the battlefield, like the lion of Marathon, which the Greeks set on its sacred soil. But the only name inscribed on this monument is Jehovah's. Other memorials of victories have borne the pompous t.i.tles of commanders who arrogated the glory to themselves; but the Bible knows of only one conqueror, and that is G.o.d.

'The help that is done on earth, He doeth it all Himself.' The military genius and heroic constancy of Joshua, the eagerness for perilous honour that flamed, undimmed by age, in Caleb, the daring and strong arms of many a humble private in the ranks, have their due recognition and reward; but when the history that tells of these comes to sum up the whole, and to put the 'philosophy' of the conquest into a sentence, it has only one name to speak as cause of Israel's victory.

That is the true point of view from which to look at the history of the world and of the church in the world. The difference between the 'miraculous' conquest of Canaan and the 'ordinary' facts of history is not that G.o.d did the one and men do the other; both are equally, though in different methods, His acts. In the field of human affairs, as in the realm of nature, G.o.d is immanent, though in the former His working is complicated by the mysterious power of man's will to set itself in antagonism to His; while yet, in manner insoluble to us, His will is supreme. The very powers which are arrayed against Him are His gift, and the issues which they finally subserve are His appointment. It does not need that we should be able to pierce to the bottom of the bottomless in order to attain and hold fast by the great conviction that 'there is no power but of G.o.d,' and that 'from Him are all things, and to Him are all things.'

Especially does this trophy on the battlefield teach a needful lesson to us in the Christian warfare. We are ever apt to think too much of our visible weapons and leaders, and to forget our unseen and ever-present Commander, from whom comes all our power. We 'burn incense to our own net, and sacrifice to our own drag,' and, like the heathen conqueror of whom Habakkuk speaks, make our swords our G.o.ds (Hab. i.

11, 16). The Church has always been p.r.o.ne to hero-wors.h.i.+p, and to the idolatry of its organisation, its methods, or its theology. Augustine did so and so; Luther smote the 'whited wall' (the Pope) a blow that made him reel; the Pilgrim Fathers carried a slip of the plant of religious liberty in a tiny pot across the Atlantic, and watered it with tears till it has grown a great tree; the Wesleys revived a formal Church,--let us sing hallelujahs to these great names! By all means; but do not let us forget whence they drew their power; and let us listen to Paul's question, 'Who then is Paul, and who is Apollos, but servants through whom ye believed, even as the Lord gave to every man?'

And let us carve, deep-cut and indelible, in solitary conspicuousness, on the trophy that we rear on each well-fought field, the name of no man save 'Jesus only.' We read that on a pyramid in Egypt the name and sounding t.i.tles of the king in whose reign it was erected were blazoned on the plaster facing, but beneath that transitory inscription the name of the architect was hewn, imperishable, in the granite, and stood out when the plaster dropped away. So, when all the short-lived records which ascribe the events of the Church's progress to her great men have perished, the one name of the true builder will s.h.i.+ne out, and 'at the name of Jesus every knee shall bow.' Let us not rely on our own skill, courage, talents, orthodoxy, or methods, nor try to 'build tabernacles'

for the witnessing servants beside the central one for the supreme Lord, but ever seek to deepen our conviction that Christ, and Christ only, gives all their powers to all, and that to Him, and Him only, is all victory to be ascribed. That is an elementary and simple truth; but if we really lived in its power we should go into the battle with more confidence, and come out of it with less self-gratulation.

We may note, too, in these verses, the threefold repet.i.tion of one thought, that of G.o.d's punctual and perfect fulfilment of His word. He 'gave unto Israel all the land which He sware to give'; 'He gave them rest, ... according to all that He sware'; 'there failed not aught of any good thing which the Lord had spoken.' It is the joy of thankful hearts to compare the promise with the reality, to lay the one upon the other, as it were, and to declare how precisely their outlines correspond. The finished building is exactly according to the plans drawn long before. G.o.d gives us the power of checking His work, and we are unworthy to receive His gifts if we do not take delight in marking and proclaiming how completely He has fulfilled His contract. It is no small part of Christian duty, and a still greater part of Christian blessedness, to do this. Many a fulfilment pa.s.ses unnoticed, and many a joy, which might be sacred and sweet as a token of love from His own hand, remains common and unhallowed, because we fail to see that it is a fulfilled promise. The eye that is trained to watch for G.o.d's being as good as His word will never have long to wait for proofs that He is so. 'Whoso is wise, and will observe these things, even he shall understand the loving kindness of the Lord.' And to such a one faith will become easier, being sustained by experience; and a present thus manifestly studded with indications of G.o.d's faithfulness will merge into a future still fuller of these. For it does not need that we should wait for the end of the war to have many a token that His every word is true. The struggling soldier can say, 'No good thing has failed of all that the Lord has spoken.' We look, indeed, for completer fulfilment when the fighting is done; but there are 'brooks by the way'

for the warriors in the thick of the fight, of which they drink, and, refreshed, 'lift up the head.' We need not postpone this glad acknowledgment till we can look back and down from the land of peace on the completed campaign, but may rear this trophy on many a field, whilst still we look for another conflict to-morrow.

II. The disbanding of the contingent from the tribes across Jordan (xxii. 1-8). Forty thousand fighting men, of the tribes of Reuben, Gad, and the half of Mana.s.seh, had willingly helped in the conquest, leaving their own newly-won homes on the eastern side of Jordan, and for seven long years taking their share in the hards.h.i.+ps and dangers of their brethren. It was no small tax which they had thus cheerfully paid for the sake of brotherly unity. Their aid had not only been valuable as strengthening Joshua's force, but still more so as a witness of the unbroken oneness of the nation, and of the sympathy which the tribes already settled bore to the others. Politically, it was wise to a.s.sociate the whole people in the whole conquest; for nothing welds a nation together like the glories of common victories and the remembrance of common dangers survived. The separation of the trans-Jordanic tribes by the rapid river, and by their pastoral life, was a possible source of weakness, and would, no doubt, have led to more complete severance, if it had not been for the uniting power of the campaign. If the forty thousand had been quietly feeding sheep on the uplands while their brethren were fighting among the stony hills of Canaan, a great gulf would have opened between them. Even as it was, the eastern tribes drifted somewhat away from the western; but the disintegration would have been still more complete if no memories of the war, when all Israel stood side by side, had lived on among them.

Their share in the conquest was not only a piece of policy,--it was the natural expression of the national brotherhood. Even I Joshua had not ordered their presence, it would have been impossible for them to stop in their peacefulness and let their brethren bear the brunt of battle.

The law for us is the same as for these warriors. In the family, the city, the nation, the Church, and the world, union with others binds us to help them in their conflicts, and that especially if we are blessed with secure possessions, while they have to struggle for theirs. We are tempted to selfish lives of indulgence in our quiet peace, and sometimes think it hard that we should be expected to buckle on our armour, and leave our leisurely repose, because our brethren ask the help of our arms. If we did as Reuben and Gad did, would there be so many rich men who never stir a finger to relieve poverty, so many Christians whose religion is much more selfish than beneficent? Would so many souls be left to toil without help, to struggle without allies, to weep without comforters, to wander in the dark without a guide? All G.o.d's gifts in providence and in the Gospel are given that we may have somewhat wherewith to bless our less happy brethren. 'The service of man' is not the subst.i.tute for, but the expression of, Christianity.

Are we not kept here, on this side Jordan, away for a time from our inheritance, for the very same reason that these men were separated from theirs,--that we may strike some strokes for G.o.d and our fellows in the great war? Dives, who lolls on his soft cus.h.i.+ons, and has less pity for Lazarus than the dogs have, is Cain come to life again; and every Christian is either his brother's keeper or his murderer. Would that the Church of to-day, with infinitely deeper and sacreder ties knitting it to suffering, struggling humanity, had a t.i.the of the willing relinquishment of legitimate possessions and patient partic.i.p.ation in the long campaign for G.o.d which kept these rude soldiers faithful to their flag and forgetful of home and ease, till their general gave them their discharge!

Note the commander's parting charge. They were about to depart for a life of comparative separation from the ma.s.s of the nation. Their remoteness and their occupations drew them away from the current of the national life, and gave them a kind of quasi-independence. They would necessarily be less directly under Joshua's control than the other tribes were. He sends them away with one commandment, the Imperative stringency of which is expressed by the acc.u.mulation of expressions in verse 5. They are to give diligent heed to the law of Moses. Their obedience is to be based on love to G.o.d, who is their G.o.d no less than the G.o.d of the other tribes. It is to be comprehensive--they are 'to walk in all His ways'; it is to be resolute--they are 'to cleave to Him'; it is to be wholehearted and whole-souled service, that will be the true bond between the separated parts of the whole. Independence so limited will be harmless; and, however wide apart their paths may lie, Israel will be one. In like manner the bond that knits all divisions of G.o.d's people together, however different their modes of life and thought, however unlike their homes and their work, is the similarity of relation to G.o.d. They are one in a common faith, a common love, a common obedience. Wider waters than Jordan part them. Graver differences of tasks and outlooks than separated these two sections of Israel part them. But all are one who love and obey the one Lord. The closer we cleave to Him, the nearer we shall be to all His tribes.

We need only note in a word how these departing soldiers, leaving the battlefield with their commander's praise and benediction, laden with much wealth, the spoil of their enemies, and fording the stream to reach the peaceful homes, which had long stood ready for them, may be taken, by a permissible play of fancy, as symbols of the faithful servants and soldiers of the true Joshua, at the end of their long warfare pa.s.sing to the 'kingdom prepared for them before the foundation of the world,' bearing in their hands the wealth which, by G.o.d's grace, they had conquered from out of things here. _They_ are not sent away by their Commander, but summoned by Him to the great peace of His own presence; and while His lips give them the praise which is praise indeed, they inscribe on the perpetual memorial which they rear no name but His, who first wrought all their works in them, and now has ordained eternal peace for them.

THE NATIONAL OATH AT SHECHEM

'And Joshua said unto the people. Ye cannot serve the Lord: for He is an holy G.o.d; He is a jealous G.o.d; He will not forgive your transgressions nor your sins. 20. If ye forsake the Lord, and serve strange G.o.ds, then He will turn and do you hurt, and consume you, after that He hath done you good. 21. And the people said unto Joshua, Nay; but we will serve the Lord. 22. And Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen you the Lord, to serve Him. And they said, We are witnesses. 23. Now therefore put away, said he, the strange G.o.ds which are among you, and incline your heart unto the Lord G.o.d of Israel. 24. And the people said unto Joshua, The Lord our G.o.d will we serve, and His voice will we obey. 25. So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. 26. And Joshua wrote these words in the book of the law of G.o.d, and took a great stone, and set it up there under an oak, that was by the sanctuary of the Lord. 27. And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which He spake unto us: it shall be therefore a witness unto you, lest ye deny your G.o.d. 28. So Joshua let the people depart, every man unto his inheritance.'-JOSHUA xxiv.

19-28.

We reach in this pa.s.sage the close of an epoch. It narrates the last public act of Joshua and the last of the a.s.sembled people before they scatter 'every man unto his inheritance.' It was fitting that the transition from the nomad stage to that of settled abode in the land should be marked by the solemn renewal of the covenant, which is thus declared to be the willingly accepted law for the future national life.

We have here the closing scene of that solemn a.s.sembly set before us.

The narrative carries us to Shechem, the lovely valley in the heart of the land, already consecrated by many patriarchal a.s.sociations, and by that picturesque scene (Joshua viii. 30-35), when the gathered nation, ranged on the slopes of Ebal and Gerizim, listened to Joshua reading 'all that Moses commanded.' There, too, the coffin of Joseph, which had been reverently carried all through the desert and the war, was laid in the ground that Jacob had bought five hundred years ago, and which now had fallen to Joseph's descendants, the tribe of Ephraim. There was another reason for the selection of Shechem for this renewal of the covenant. The gathered representatives of Israel stood, at Shechem, on the very soil where, long ago, Abram had made his first resting-place as a stranger in the land, and had received the first divine pledge, 'unto thy seed will I give this land,' and had piled beneath the oak of Moreh his first altar (of which the weathered stones might still be there) to 'the Lord, who appeared unto him.' It was fitting that this cradle of the nation should witness their vow, as it witnessed the fulfilment of G.o.d's promise. What Plymouth Rock is to one side of the Atlantic, or Hastings Field to the other, Shechem was to Israel. Vows sworn there had sanct.i.ty added by the place. Nor did these remembrances exhaust the appropriateness of the site. The oak, which had waved green above Abram's altar, had looked down on another significant incident in the life of Jacob, when, in preparation for his journey to Bethel, he had made a clean sweep of the idols of his household, and buried them 'under the oak which was by Shechem' (Gen. x.x.xv. 2-4). His very words are quoted by Joshua in his command, in verse 23, and it is impossible to overlook the intention to parallel the two events. The spot which had seen the earlier act of purification from idolatry was for that very reason chosen for the later. It is possible that the same tree at whose roots the idols from beyond the river, which Leah and Rachel had brought, had been buried, was that under which Joshua set up his memorial stone; and it is possible that the very stone had been part of Abram's altar. But, in any case, the place was sacred by these past manifestations of G.o.d and devotions of the fathers, so that we need not wonder that Joshua selected it rather than s.h.i.+loh, where the ark was, for the scene of this national oath of obedience. Patriotism and devotion would both burn brighter in such an atmosphere. These considerations explain also the designation of the place as 'the sanctuary of the Lord,'--a phrase which has led some to think of the Tabernacle, and apparently occasioned the Septuagint reading of 's.h.i.+loh' instead of 'Shechem' in verses 1 and 25. The precise rendering of the preposition in verse 26 (which the Revised Version has put in the margin) shows that the Tabernacle is not meant; for how could the oak-tree be 'in' the Tabernacle? Clearly, the open s.p.a.ce, hallowed by so many remembrances, and by the appearance to Abram, was regarded as a sanctuary.

The earlier part of this chapter shows that the people, by their representatives, responded with alacrity--which to Joshua seemed too eager--to his charge, and enumerated with too facile tongues G.o.d's deliverances and benefits. His ear must have caught some tones of levity, if not of insincerity, in the lightly-made vow. So he meets it with a douche of cold water in verses 19, 20, because he wishes to condense vaporous resolutions into something more tangible and permanent. Cold, judiciously applied, solidifies. Discouragements, rightly put, encourage. The best way to deepen and confirm good resolutions which have been too swiftly and inconsiderately formed, is to state very plainly all the difficulty of keeping them. The hand that seems to repel, often most powerfully attracts. There is no better way of turning a somewhat careless 'we will' into a persistent 'nay, but we _will_' than to interpose a 'ye cannot.' Many a boy has been made a sailor by the stories of hards.h.i.+ps which his parents have meant as dissuasives. Joshua here is doing exactly what Jesus Christ often did.

He refused glib vows because He desired whole hearts. His very longing that men should follow Him made Him send them back to bethink themselves when they promised to do it. 'Master, I will follow Thee whithersoever Thou goest!' was answered by no recognition of the speaker's enthusiasm, and by no word of pleasure or invitation, but by the apparently cold repulse: 'Foxes have holes, birds of the air roosting-places; but the Son of Man has not where to lay His head. That is what you are offering to share. Do you stand to your words?' So, when once 'great mult.i.tudes' came to Him He turned on them, with no invitation in His words, and told them the hard conditions of disciples.h.i.+p as being entire self-renunciation. He will have no soldiers enlisted under false pretences. They shall know the full difficulties and trials which they must meet; and if, knowing these, they still are willing to take His yoke upon them, then how exuberant and warm the welcome which He gives!

There is a real danger that this side of the evangelist's work should be overlooked in the earnestness with which the other side is done. We cannot be too emphatic in our reiteration of Christ's call to all the 'weary and heavy-laden' to come unto Him, nor too confident in our a.s.surance that whosoever comes will not be 'cast out'; but we may be, and, I fear, often are, defective in our repet.i.tion of Christ's demand for entire surrender, and of His warning to intending disciples of what they are taking upon them. We shall repel no true seeker by duly emphasising the difficulties of the Christian course. Perhaps, if there were more plain speaking about these at the beginning, there would be fewer backsliders and dead professors with 'a name to live.' Christ ran the risk of the rich ruler's going away sorrowful, and so should His messengers do. The sorrow tells of real desire, and the departure will sooner or later be exchanged for return with a deeper and more thorough purpose, if the earlier wish had any substance in it. If it had not, better that the consciousness of its hollowness should be forced upon the man, than that he should outwardly become what he is not really,--a Christian; for, in the one case, he may be led to reflection which may issue in thorough surrender; and in the other he will be a self-deceived deceiver, and probably an apostate.

Note the special form of Joshua's warning. It turns mainly on two points,--the extent of the obligations which they were so lightly incurring, and the heavy penalties of their infraction. As to the former, the vow to 'serve the Lord' had been made, as he fears, with small consideration of what it meant. In heathenism, the 'service' of a G.o.d is a mere matter of outward acts of so-called wors.h.i.+p. There is absolutely no connection between religion and morality in idolatrous systems. The notion that the service of a G.o.d implies any duties in common life beyond ceremonial ones is wholly foreign to paganism in all its forms. The establishment of the opposite idea is wholly the consequence of revelation. So we need not wonder if the pagan conception of service was here in the minds of the vowing a.s.sembly. If we look at their vow, as recorded in verses 16-18, we see nothing in it which necessarily implies a loftier idea. Jehovah is their national G.o.d, who has fought and conquered for them, therefore they will 'serve Him.' If we subst.i.tute Baal, or Chemosh, or Nebo, or Ra, for Jehovah, this is exactly what we read on Moabite stones and a.s.syrian tablets and Egyptian tombs. The reasons for the service, and the service itself, are both suspiciously external. We are not judging the people more harshly than Joshua did; for he clearly was not satisfied with them, and the tone of his answer sufficiently shows what he thought wrong in them. Observe that he does not call Jehovah 'your G.o.d.' He does so afterwards; but in this grave reply to their exuberant enthusiasm he speaks of Him only as 'the Lord,' as if he would put stress on the monotheistic conception, which, at all events, does not appear in the people's words, and was probably dim in their thoughts. Then observe that he broadly a.s.serts the impossibility of their serving the Lord; that is, of course, so long as they continued in their then tone of feeling about Him and His service.

Then observe the points in the character of G.o.d on which he dwells, as indicating the points which were left out of view by the people, and as fitted to rectify their notions of service. First, 'He is an holy G.o.d.'

The scriptural idea of the holiness of G.o.d has a wider sweep than we often recognise. It fundamentally means His supreme and inaccessible elevation above the creature; which, of course, is manifested in His perfect separation from all sin, but has not regard to this only.

Joshua here urges the infinite distance between man and G.o.d, and especially the infinite moral distance, in order to enforce a profounder conception of what goes to G.o.d's service. A holy G.o.d cannot have unholy wors.h.i.+ppers. His service can be no mere ceremonial, but must be the bowing of the whole man before His majesty, the aspiration of the whole man after His loftiness, the transformation of the whole man into the reflection of His purity, the approach of the unholy to the Holy through a sacrifice which puts away sin.

Further, He is 'a jealous G.o.d.' 'Jealous' is an ugly word, with repulsive a.s.sociations, and its application to G.o.d has sometimes been explained in ugly fas.h.i.+on, and has actually repelled men. But, rightly looked at, what does it mean but that G.o.d desires our whole hearts for His own, and loves us so much, and is so desirous to pour His love into us, that He will have no rivals in our love? The metaphor of marriage, which puts His love to men in the tenderest form, underlies this word, so harsh on the surface, but so gracious at the core.

There is still abundant need for Joshua's warning. We rejoice that it takes so little to be a Christian that the feeblest and simplest act of faith knits the soul to the all-forgiving Christ. But let us not forget that, on the other hand, it is hard to be a Christian indeed; for it means 'forsaking all that we have,' and loving G.o.d with all our powers.

The measure of His love is the measure of His 'jealousy,' and He loves us no less than He did Israel. Unless our conceptions of His service are based upon our recognition of His holiness and demand for our all, we, too, 'cannot serve the Lord.'

The other half of Joshua's warnings refers to the penalties of the broken vows. These are put with extraordinary force. The declaration that the sins of the servants of G.o.d would not be forgiven is not, of course, to be taken so as to contradict the whole teaching of Scripture, but as meaning that the sins of His people cannot be left unpunished. The closer relation between G.o.d and them made retribution certain. The law of Israel's existence, which its history ever since has exemplified, was here laid down, that their prosperity depended on their allegiance, and that their nearness to Him ensured His chastis.e.m.e.nt for their sin. 'You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.'

The remainder of the incident must be briefly disposed of. These warnings produced the desired effect; for Joshua did not seek to prevent, but to make more intelligent and firm, the people's allegiance. The resolve, repeated after fuller knowledge, is the best reward, as it is the earnest hope, of the faithful teacher, whose apparent discouragements are meant to purify and deepen, not to repress, the faintest wish to serve G.o.d. Having tested their sincerity, he calls them to witness that their resolution is perfectly voluntary; and, on their endorsing it as their free choice, he requires the putting away of their 'strange G.o.ds,' and the surrender of their inward selves to Him who, by this their action as well as by His benefits, becomes in truth 'the G.o.d of Israel.' Attempts have been made to evade the implication that idolatry had crept in among the people; but there can be no doubt of the plain, sad meaning of the words. They are a quotation of Jacob's, at the same spot, on a similar occasion centuries before. If there were no idols buried now under the old oak, it was not because there were none in Israel, but because they had not been brought by the people from their homes. Joshua's commands are the practical outcome of his previous words. If G.o.d be 'holy' and 'jealous,' serving Him must demand the forsaking of all other G.o.ds, and the surrender of heart and self to Him. That is as true to-day as ever it was. The people accept the stringent requirement, and their repeated shout of obedience has a deeper tone than their first hasty utterance had. They have learned what service means,--that it includes more than ceremonies; and they are willing to obey His voice. Blessed those for whom the plain disclosure of all that they must give up to follow Him, only leads to the more a.s.sured and hearty response of willing surrender!

The simple but impressive ceremony which ratified the covenant thus renewed consisted of two parts,--the writing of the account of the transaction in 'the book of the law'; and the erection of a great stone, whose grey strength stood beneath the green oak, a silent witness that Israel, by his own choice, after full knowledge of all that the vow meant, had reiterated his vow to be the Lord's. Thus on the spot made sacred by so many ancient memories, the people ended their wandering and homeless life, and pa.s.sed into the possession of the inheritance, through the portal of this fresh acceptance of the covenant, proclaiming thereby that they held the land on condition of serving G.o.d, and writing their own sentence in case of unfaithfulness.

It was the last act of the a.s.sembled people, and the crown and close of Joshua's career.

THE BOOK OF JUDGES

A SUMMARY OF ISRAEL'S FAITHLESSNESS AND G.o.d'S PATIENCE

'And an angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. 2. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? 3. Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their G.o.ds shall be a snare unto you. 4. And it came to pa.s.s, when the angel of the Lord spake these words unto all the children of Israel, that the people lifted up their voice, and wept. 5.

And they called the name of that place Bochim: and they sacrificed there unto the Lord. 6. And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land. 7. And the people served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the Lord that He did for Israel. 8. And Joshua the son of Nun, the servant of the Lord, died, being an hundred and ten years old. 9.

And they buried him in the border of his inheritance in Timnath-heres, in the mount of Ephraim, on the north side of the hill Gaash. 10. And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the Lord, nor yet the works which He had done for Israel.'--JUDGES II. 1-10.

The Book of Judges begins a new era, the development of the nation in its land. Chapters i. to iii. 6 contain two summaries: first, of the progress of the conquest; and second, of the history about to be unfolded in the book. The first part of this pa.s.sage (verses 1-5) belongs to the former, and closes it; the second (verses 6-10) introduces the latter, and contrasts it with the state of things prevailing as long as the soldiers of Joshua lived.

I. 'The Angel of the Lord' had appeared to Joshua in Gilgal at the beginning of the war, and issued his orders as 'Captain of the Lord's host.' Now He reappears to ask why his orders had not been carried out, and to announce that victory was no longer to attend Israel's arms.

Nothing can be plainer than that the Angel speaks as one in whom the divine name dwells. His reiterated 'I's' are incomprehensible on any other hypothesis than that He is that mysterious person, distinct from and yet one with Jehovah, whom we know as the 'Word made flesh.' His words here are stern. He enumerates the favours which He had showed to Israel, and which should have inspired them to glad obedience. He recalls the conditions on which they had received the land; namely, that they were to enter into no entangling alliances with the remnant of the inhabitants, and especially to have no tolerance for their idolatry. Here we may observe that, according to Joshua's last charge, the extermination of the native peoples was not contemplated, but that there should be no such alliances as would peril Israel's observance of the covenant (Joshua xxiii. 7, 12). He charges them with disobedience, and asks the same question as had been asked of Eve, 'What is this ye have done?' And He declares the punishment about to follow, in the paralysing of Israel's conquering arm by the withdrawal of His conquering might, and in the seductions from the native inhabitants to which they would fall victims.

Note, then, how G.o.d's benefits aggravate our disobedience, and how He bases His right to command on them. Further, note how His promises are contingent on our fulfilment of their conditions, and how a covenant which He has sworn that He will never break He does count as non-existent when men break it. Again, observe the sharp arraignment of the faithless, and the forcing of them to bethink themselves of the true character of their deeds, or, if we adopt the Revised Version's rendering, of the unreasonableness of departing from G.o.d. No man dare answer when G.o.d asks, 'What hast thou done?' No man can answer reasonably when He asks, 'Why hast thou done it?' Once more, note that His servants sin when they allow themselves to be so mixed up with the world that they are in peril of learning its ways and getting a snare to their souls. We have all unconquered 'Canaanites' in our hearts, and amity with them is supreme folly and crying wickedness. 'Thorough' must be our motto. Many times have the conquered overcome their conquerors, as in Rome's conquest of Greece, the Goths' conquest of Rome, the Normans' conquest of England. Israel was in some respects conquered by Canaanites and other conquered tribes. Let us take care that we are not overcome by our inward foes, whom we fancy we have subdued and can afford to treat leniently.