The Expositor's Bible: The Book of Joshua Part 4

It was not long ere Joshua found an occasion not only for the exercise of that courage to which he had been so emphatically called both by G.o.d and the people, but for calling on others to practise the same manly virtue. For the duty which he laid on the two spies--detectives we should now call them--to enter Jericho and bring a report of its condition, was perhaps the most perilous to which it was possible for men to be called. It was like sending them into a den of lions, and expecting them to return safe and sound. Evidently he was happy in finding two men ready for the duty and the risk. Young men they are called further on (vi. 23), and it is quite likely that they were leading men in their tribes. No doubt they might disguise themselves, they might divest themselves of anything in dress that was characteristically Hebrew, they might put on the clothes of neighbouring peasants, and carry a basket of produce for sale in the city; and as for language, they might be able to use the Canaanite dialect and imitate the Canaanite accent. But if they did try any such disguise, they must have known that it would be of doubtful efficacy; the officials of Jericho could not fail to be keenly on the watch, and no disguise could hide the Hebrew features, or divest them wholly of the air of foreigners. Nevertheless the two men had courage for the risky enterprise. Doubtless it was the courage that sprang from faith; it was in G.o.d's service they went, and G.o.d's protection would not fail them. To be able to find agents so willing and so suitable was a proof to Joshua that G.o.d had already begun to fulfil His promises.

Joshua had been a spy himself, and it was natural enough that he should think of the same mode of reconnoitring the country, now that they were again on the eve of making the entrance into it which they should have made nearly forty years before. There is no reason to think that in taking this step Joshua acted presumptuously, proceeding on his own counsel when he should have sought counsel of G.o.d. For Joshua might rightly infer that he ought to take this course inasmuch as it had been followed before with G.o.d's approval in the case of the twelve. Its purpose was twofold--to obtain information and confirmation. Information as to the actual condition and spirit of the Canaanites, as to the view they took of the approaching invasion of the Israelites, and the impression that had been made on them by all the remarkable things that had happened in the desert; and confirmation,--new proof for his own people that G.o.d was with them, fresh encouragement to go up bravely to the attack, and fresh a.s.surance that not one word would ever fail them of all the things which the Lord had promised.

We follow the two men as they leave s.h.i.+ttim, so named from the ma.s.ses of bright acacia which shed their glory over the plain; then cross the river at "the fords," which, flooded though they were, were still practicable for swimmers; enter the gates of Jericho, and move along the streets. In such a city as Jericho, and among such an immoral people as the Canaanites, it was not strange that they should fall in with a woman of Rahab's occupation, and should receive an invitation to her house. Some commentators have tried to make out that she was not so bad as she is represented, but only an innkeeper; but the meaning of the word both here and as translated in Heb. xi. and James ii. is beyond contradiction. Others have supposed that she was one of the harlot-priestesses of Ashtoreth, but in that case she would have had her dwelling in the precincts of a temple, not in an out-of-the-way place on the walls of the city. We are to remember that in the degraded condition of public opinion in Canaan, as indeed much later in the case of the Hetairai of Athens, her occupation was not regarded as disgraceful, neither did it banish her from her family, nor break up the bonds of interest and affection between them, as it must do in every moral community.[6] It was not accompanied with that self-contempt and self-loathing which in other circ.u.mstances are its fruits. We may quite easily understand how the spies might enter her house simply for the purpose of getting the information they desired, as modern detectives when tracking out crime so often find it necessary to win the confidence and worm out the secrets of members of the same wretched cla.s.s. But the emissaries of Joshua were in too serious peril, in too devout a mood, and in too high-strung a state of nerve to be at the mercy of any Delilah that might wish to lure them to careless pleasure. Their faith, their honour, their patriotism, and their regard to their leader Joshua, all demanded the extremest circ.u.mspection and self-control; they were, like Peter, walking on the sea; unless they kept their eye on their Divine protector, their courage and presence of mind would fail them, they would be at the mercy of their foes.

[6] It is somewhat remarkable that the present village of Riha, at or near the site of the ancient Jericho, is noted for its licentiousness. The men, it is said, wink at the infidelity of the women, a trait of character singularly at variance with the customs of the Bedouin. "At our encampment over 'Ain Terabeh (says Robinson) the night before we reached this place, we overheard our Arabs asking the Khatib for a paper or written charm to protect them from the women of Jericho; and from their conversation it seemed that illicit intercourse between the latter and strangers that come here is regarded as a matter of course. Strange that the inhabitants of the valley should have retained this character from the earliest ages; and that the sins of Sodom and Gomorrah should still flourish upon the same accursed soil."--"Researches in Palestine," i. 553.

Whether disguised or not, the two men had evidently been noticed and suspected when they entered the city, which they seem to have done in the dusk of evening. But, happily for them, the streets of Jericho were not patrolled by policemen ready to pounce on suspicious persons, and run them in for judicial examination. The king or burgomaster of the place seems to have been the only person with whom it lay to deal with them. Whoever had detected them, after following them to Rahab's house, had then to resort to the king's residence and give their information to him. Rahab had an inkling of what was likely to follow, and being determined to save the men, she hid them on the roof of the house, and covered them with stalks of flax, stored there for domestic use. When, after some interval, the king's messengers came, commanding her to bring them forth since they were Israelites come to search the city, she was ready with her plausible tale. Two men had indeed come to her, but she could not tell who they were,--it was no business of hers to be inquisitive about them; the men had left just before the gates were shut, and doubtless, if they were alert and pursued after them, they would overtake them, for they could not be far off. The king's messengers had not half the wit of the woman; they took her at her word, made no search of her house, but set out on the wild-goose chase on which she had sent them. Sense and spirit failed them alike.

We are not prepared for the remarkable development of her faith that followed. This first Canaanite across the Jordan with whom the Israelites met was no ordinary person. Rays of Divine light had entered that unhallowed soul, not to be driven back, not to be hidden under a bushel, but to be welcomed, and ultimately improved and followed. Our minds are carried forward to what was so impressive in the days of our Lord, when the publicans and the harlots entered into the kingdom before the scribes and the pharisees. We are called to admire the riches of the grace of G.o.d, who does not scorn the moral leper, but many a time lays His hand upon him, and says "I will, be thou clean." "They shall come from the east, and from the west, and from the north, and from the south, and shall enter into the kingdom of heaven; but the children of the kingdom shall be cast into outer darkness; there shall be weeping and gnas.h.i.+ng of teeth."

In the first place, Rahab made a most explicit confession of her faith, not only in Jehovah as the G.o.d of the Hebrews, but in Him as the one only G.o.d of heaven and earth. It would have been nothing had she been willing to give to the Hebrew G.o.d a place, a high place, or even the highest place among the G.o.ds. Her faith went much further.

"The Lord your G.o.d, He is G.o.d in heaven above and in earth beneath."

This is an exclusive faith--Baal and Ashtoreth are nowhere. What a remarkable conviction to take hold of such a mind! All the traditions of her youth, all the opinions of her neighbours, all the terrors of her priests set at nought, swept clean off the board, in face of the overwhelming evidence of the sole G.o.dhead of Jehovah!

Again, she explained the reason for this faith. "We have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed."

The woman has had an eye to see and an ear to hear. She has not gazed in stupid amazement on the marvellous tokens of Divine power displayed before the world, nor accepted the sophistry of sceptics referring all these marvels to accidental thunderstorms and earthquakes and high winds. She knew better than to suppose that a nation of slaves by their own resources could have eluded all the might of Pharaoh, subsisted for forty years in the wilderness, and annihilated the forces of such renowned potentates as Sihon and Og. She was no philosopher, and could not have reasoned on the doctrine of causation, but her common sense taught her that you cannot have extraordinary effects without corresponding causes. It is one of the great weaknesses of modern unbelief that with all its pretensions to philosophy, it is constantly accepting effects without an adequate cause. Jesus Christ, though He revolutionized the world, though He founded an empire to which that of the Caesars is not for a moment to be compared, though all that were about Him admitted His supernatural power and person, after all, was nothing but a man. The gospel that has brought peace and joy to so many weary hearts, that has transformed the slaves of sin into children of heaven, that has turned cannibals into saints, and fas.h.i.+oned so many an angelic character out of the rude blocks of humanity, is but a cunningly devised fable. What contempt for such sophistries, such vain explanations of facts patent to all would this poor woman have shown! How does she rebuke the many that keep pottering in poor natural explanations of plain supernatural facts, instead of manfully admitting that it is the Arm of G.o.d that has been revealed, and the Voice of G.o.d that has spoken!

Further, Rahab informed the spies that when they heard these things the inhabitants of the land had become faint, their hearts melted, and there remained no more courage in them because of the Israelites. For they felt that the tremendous Power that had desolated Egypt and dried up the sea, that had crushed Sihon King of the Amorites and Og King of Bashan like nuts under the feet of a giant, was now close upon themselves. What could they do to arrest the march of such a power, and avert the ruin which it was sure to inflict? They had neither resource nor refuge--their hearts melted in them. It is when Divine Power draws near to men, or when men draw near to Divine Power that they get the right measure of its dimensions and the right sense of their own impotence. Caligula could scoff at the G.o.ds at a distance, but in any calamity no man was more prostrate with terror. It is easy for the atheist or the agnostic to a.s.sume a bold front when G.o.d is far off, but woe betide him when He draws near in war, in pestilence, or in death!

If we ask, How could Rahab have such a faith and yet be a harlot? or how could she have such faith in G.o.d and yet utter that tissue of falsehoods about the spies with which she deluded the messengers of the king? we answer that light comes but gradually and slowly to persons like Rahab. The conscience is but gradually enlightened. How many men have been slaveholders after they were Christians! Worse than that, did not the G.o.dly John Newton, one of the two authors of the Olney hymns, continue for some time in the slave trade, conveying cargoes of his fellow-creatures stolen from their homes, before he awoke to a sense of its infamy? Are there no persons among us calling themselves Christians engaged in traffic that brings awful destruction to the bodies and souls of their fellow-men? That Rahab should have continued as she was after she threw in her lot with G.o.d's people is inconceivable; but there can be no doubt how she was living when she first comes into Bible history. And as to her falsehoods, though some have excused lying when practised in order to save life, we do not vindicate her on that ground. All falsehood, especially what is spoken to those who have a right to trust us, must be offensive to the G.o.d of truth, and the nearer men get to the Divine image, through the growing closeness of their Divine fellows.h.i.+p, the more do they recoil from it.

Rahab was yet in the outermost circle of the Church, just touching the boundary; the nearer she got to the centre the more would she recoil alike from the foulness and the falseness of her early years.

We have to notice further in Rahab a determination to throw in her lot with the people of G.o.d. In spirit she had ceased to be a Canaanite and become an Israelite. She showed this by taking the side of the spies against the king, and exposing herself to certain and awful punishment if it had been found out that they were in her house. And her confidential conversation with them before she sent them away, her cordial recognition of their G.o.d, her expression of a.s.surance that the land would be theirs, and her request for the protection of herself and her relations when the Israelites should become masters of Jericho, all indicated one who desired to renounce the fellows.h.i.+p of her own people and cast in her lot with the children of G.o.d. That she was wholly blameless in the way in which she went about this, in favouring the spies against her own nation in this underhand way, we will not affirm; but one cannot look for a high sense of honour in such a woman. Still, whatever may be said against her, the fact of her remarkable faith remains conspicuous and beyond dispute, all the more striking, too, that she is the last person in whom we should have expected to find anything of the kind. That faith beyond doubt was destined to expand and fructify in her heart, giving birth to virtues and graces that made her after life a great contrast to what it had been. No doubt the words of the Apostle might afterwards have been applied to her--"Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of the Lord."

And yet, though her faith may at this time have been but as a grain of mustard seed, we see two effects of it that are not to be despised.

One was her protection of the Lord's people, as represented by the spies; the other was her concern for her own relations. Father, mother, brothers, and sisters and all that they had, were dear to her, and she took measures for their safety when the destruction of Jericho should come. She exacted an oath of the two spies, and asked a pledge of them, that they would all be spared when the crisis of the city arrived. And the men pa.s.sed their oath and arranged for the protection of the family. No doubt it may be said that it was only their temporal welfare about which she expressed concern, and for which she made provision. But what more could she have been expected to do at that moment? What more could the two spies have engaged to secure? It was plain enough that if they were ever to obtain further benefit from fellows.h.i.+p with G.o.d's people, their lives must be preserved in the first instance from the universal destruction which was impending. Her anxiety for her family, like her anxiety for herself, may even then have begun to extend beyond things seen and temporal, and a fair vision of peace and joy may have begun to flit across her fancy at the thought of the vile and degrading idolatry of the Canaanites being displaced in them by the service of a G.o.d of holiness and of love. But neither was she far enough advanced to be able as yet to give expression to this hope, nor were the spies the persons to whom it would naturally have been communicated. The usual order in the Christian life is, that as anxiety about ourselves begins in a sense of personal danger and a desire for deliverance therefrom, so spiritual anxiety about the objects of our affection has usually the same beginning. But as it would be a miserable thing for the new life to stand still as soon as our personal safety was secured, so it would be a wretched affection that sought nothing more on behalf of our dearest friends. When, by accepting Christ, we get the blessing of personal safety, we only reach a height from which we see how many other things we need. We become ashamed of our unholy pa.s.sions, our selfish hearts, our G.o.dless ways, and we aspire, with an ardour which the world cannot understand, to purity and unselfishness and consecration to G.o.d. For our friends we desire the same; we feel for them as for ourselves, that the bondage and pollution of sin are degrading, and that there can be neither peace, nor happiness, nor real dignity for the soul until it is created anew after the image of G.o.d.

Some commentators have laid considerable stress on the line of scarlet thread that was to be displayed in the window by which the spies had been let down, as a token and remembrance that that house was to be spared when the victorious army should enter Jericho. In that scarlet thread they have seen an emblem of atonement, an emblem of the blood of Christ by which sinners are redeemed. To us it seems more likely that, in fixing on this as the pledge of safety, the spies had in view the blood sprinkled on the lintels and door posts of the Hebrew houses in Egypt by which the destroying angel was guided to pa.s.s them by. The scarlet rope had some resemblance to blood, and for this reason its special purpose might be more readily apprehended. Obviously the spies had no time to go into elaborate explanations at the moment. It is to be observed that, as the window looked to the outside of the city, the cord would be observed by the Israelites and the house recognised as they marched round and round, according to the instructions of Joshua.

Not a man of all the host but would see it again and again, as they performed their singular march, and would mark the position of the house so carefully that its inmates, gathered together like the family of Noah in the ark, would be preserved in perfect safety.

The stratagem of Rahab, and the mode of flight which she recommended to the spies, fruits of woman's ready wit and intuitive judgment, were both successful. She reminds us of the self-possession of Jael, or of Abigail, the wife of Nabal. In the dark, the spies escaped to the mountain,--the rugged rampart which bounded the valley of the Jordan on the west. Hiding in its sequestered crevices for three days, till the pursuit of the Jerichonians was over, they stole out under cover of darkness, recrossed the Jordan, told Joshua of their stirring and strange adventure, and wound up with the remark that the hearts of the people of the country were melting because of them. How often is this true, though unbelief cannot see it! When Jesus told His disciples that He beheld Satan fall as lightning from heaven, He taught us that those who set themselves against Him and His cause are fallen powers, no longer flushed with victory and hope, but defeated and dejected, and consciously unable to overcome the heaven-aided forces that are against them. Well for all Christian philanthropists and missionaries of the Cross, and brave a.s.sailants of l.u.s.t and greed and vice and error, to bear this in mind! The cause of darkness never can triumph in the end, it has no power to rally and rush against the truth; if only the servants of Christ would be strong and of a good courage, they too would find that the boldest champions of the world do faint because of them.

When the spies return to Joshua and tell him all that has befallen them, he accepts their adventure as a token for good. They have not given him any hint how Jericho is to be taken; but, what is better, they have shown him that the outstretched arm of G.o.d has been seen by the heathen, and that the inhabitants of the country are paralysed on account of it. The two spies were a great contrast to the ten that accompanied Joshua and Caleb so long before: the ten declared the land una.s.sailable; the two looked on it as already conquered--"The Lord hath delivered into our hands all the land." Children of Israel, you must not be outdone in faith by a harlot; believe that G.o.d is with you, go up, and possess the land!

CHAPTER VIII.

_JORDAN REACHED._

JOSHUA iii. 1-7.

The host of Israel had been encamped for some time at s.h.i.+ttim on the east side of the river Jordan. It is well to understand the geographical position. The Jordan has its rise beyond the northern boundary of Palestine in three sources, the most interesting and beautiful of the three being one in the neighbourhood of Caesarea Philippi. The three streamlets unite in the little lake now called Huleh, but Merom in Bible times. Issuing from Merom in a single stream the Jordan flows on to the lake of Galilee or Gennesareth, and from thence, in a singularly winding course, to the Dead Sea. Its course between the lake of Galilee and the Dead Sea is through a kind of ravine within a ravine; the outer ravine is the valley or plain of Jordan, now called by the Arabs El Ghor, which is about six miles in width at its northern part, and considerably more at its southern, where the Israelites now were. Within this "El Ghor" is a narrower ravine about three-quarters of a mile in width, in the inner part of which flows the river, its breadth varying from twenty to sixty yards.

Some travellers say that the Jordan does not now rise so high as formerly, but others tell us they have seen it overflowing its banks at the corresponding season. But "the plain" is not fertilized by the rising waters: hence the reason why the banks of the river are not studded with towns as in Egypt. It is quite possible, however, that in the days of Abraham and Lot artificial irrigation was made use of: hence the description given of it then that it was "like the land of Egypt" (Gen. xiii. 10). If it be remarked as strange that Jordan should have overflowed his banks "in time of harvest" (Josh. iii. 15) when usually rain does not fall in Palestine, it is to be remembered that all the sources of the Jordan are fountains, and that fountains do not usually feel the effects of the rain until some time after it has fallen. The harvest referred to is the barley harvest, and near Jericho that harvest must have occurred earlier than throughout the country on account of the greater heat.

The host of Israel lay encamped at s.h.i.+ttim, or Abel s.h.i.+ttim, "the meadow or moist place of the acacias," somewhere in the Arboth-Moab or fields of Moab. The exact spot is unknown, but it was near the foot of the Moabite mountains, where the streams, coming down from the heights on their way to the Jordan, caused a luxuriant growth of acacias, such as are still found in some of the adjacent parts. Sunk as this part of the plain is far below the level of the Mediterranean, and enclosed by the mountains behind it as by the walls of a furnace, it possesses an almost tropical climate which, though agreeable enough in winter and early spring, would have been unbearable to the Israelites in the height of summer. It was while Israel "abode in s.h.i.+ttim," during the lifetime of Moses, that they were seduced by the Moabites to join in the idolatrous revels of Baal-peor and punished with the plague. The acacia groves gave facilities for the unhallowed revelling. That chastis.e.m.e.nt had brought them into a better spirit, and now they were prepared for better things.

The Jordan was not crossed then by bridges nor by ferry boats; the only way of crossing was by fords. The ford nearest to Jericho, now called El Mashra'a, is well known; it was the ford the Israelites would have used had the river been fordable; and perhaps the tradition is correct that there the crossing actually took place. When the spies crossed and recrossed the river it must have been by swimming, as it was too deep for wading at the time; but though this mode of crossing was possible for individuals, it was manifestly out of the question for a host. That the Israelites could by no possibility cross at that season must have been the forlorn hope of the people of Jericho; possibly they smiled at the folly of Joshua in choosing such a time of the year, and asked in derision, How is he ever to get over?

The appointed day for leaving s.h.i.+ttim has come, and Joshua, determined to lose no time, rises "early in the morning." Nor is it without a purpose that so often in the Old Testament narrative, when men of might commence some great undertaking, we are told that it was early in the morning. In all hot climates work in the open air, if done at all, must be done early in the morning or in the evening. But, besides this, morning is the appropriate time for men of great energy and decision to be astir; and it readily connects itself with the New Testament text--"Not slothful in business, fervent in spirit, serving the Lord." The benefits of an early start for all kinds of successful work are in the proverbs of all nations; and we may add that few have reached a high position in the Christian life who could not say, in the spirit of the hymn, "early in the morning my song shall rise to thee." Nor can it easily be understood how under other conditions the precept could be fulfilled--"Whatsoever thy hand findeth to do, do it with thy might."

From s.h.i.+ttim to the banks of the Jordan is an easy journey of a few miles, the road being all over level ground, so that the march was probably finished before the sun had risen high. However strong their faith, it could not be without a certain tremor of heart that the people would behold the swollen river, and mark the walls and towers of Jericho a few miles beyond. Three days are to be allowed, if not for physical, certainly for moral and spiritual preparation for the crossing of the river. The three days are probably the same as those adverted to before (chap. i. 3), just as the order to select twelve men to set up twelve stones (chap. iii. 12) is probably the same as that more fully detailed in chap. iv. 2. The host is a.s.sembled in orderly array on the east bank of the Jordan, when the officers pa.s.s through to give instructions as to their further procedure. Three such instructions are given.

First, they are to follow the ark. Whenever they see the priests that bear it in motion, they are to move from their places and follow it.

There was no longer the pillar of fire to guide them--that was a wilderness-symbol of G.o.d's presence, now superseded by a more permanent symbol--the ark. Both symbols represented the same great truth--the gracious presence and guidance of G.o.d, and both called the people to the same duty and privilege, and to the same a.s.surance of absolute safety so long as they followed the Lord. Familiar sights are apt to lose their significance, and the people must have become so familiar with the wilderness-pillar that they would hardly think what it meant. Now a different symbol is brought forward. The ark carried in solemn procession by the priests is now the appointed token of G.o.d's guidance, and therefore the object to be unhesitatingly followed. A blessed truth for all time was clearly shadowed forth.

Follow G.o.d implicitly and unhesitatingly in every time of danger, and you are safe. Set aside the counsels of casuistry, of fear, and of worldly wisdom; find out G.o.d's will and follow it through good report and through evil report, and you will be right. It was thus that Joshua and Caleb did, and counselled the people to do, when they came back from exploring the land; and now these two were reaping the benefit; while the generation, that would have been comfortably settled in the land if they had done the same, had perished in the wilderness on account of their unbelief.

Secondly, a span of two thousand cubits was to be left between the people and the ark. Some have thought that this was designed as a token of reverence; but this is not the reason a.s.signed. Had it been designed as a token of reverence, it would have been prescribed long before, as soon as the ark was constructed, and began to be carried with the host through the wilderness. The intention was, "that ye may know the way by which you must go" (ver. 4). If this arrangement had not been made, the course of the ark through the flat plains of the Jordan would not have been visible to the ma.s.s of the host, but only to those in the immediate neighbourhood, and the people would have been liable to straggle and fall into confusion, if not to diverge altogether. In all cases, when we are looking out for Divine guidance, it is of supreme importance that there be nothing in the way to obscure the object or to distort our vision. Alas, how often is this direction disregarded! How often do we allow our prejudices, or our wishes, or our worldly interests to come between us and the Divine direction we profess to desire! At some turn of our life we feel that we ought not to take a decisive step without asking guidance from above. But our own wishes bear strongly in a particular direction, and we are only too p.r.o.ne to conclude that G.o.d is in favour of our plan.

We do not act honestly; we lay stress on all that is in favour of what we like; we think little of considerations of the opposite kind. And when we announce our decision, if the matter concern others, we are at pains to tell them that we have made it matter of prayer. But why make it matter of prayer if we do so with prejudiced minds? It is only when our eye is single that the whole body is full of light. This clear s.p.a.ce of two thousand cubits between the people and the ark deserves to be remembered. Let us have a like clear s.p.a.ce morally between us and G.o.d when we go to ask His counsel, lest peradventure we not only mistake His directions, but bring disaster on ourselves and dishonour on His name.

Thirdly, the people were instructed,--"Sanctify yourselves, for to-morrow the Lord will do wonders among you." It is an instinct of our nature that when we are to meet with some one of superior worldly rank preparation must be made for the meeting. When Joseph was summoned into the presence of Pharaoh, and they brought him hastily out of the dungeon, "he shaved himself, and changed his raiment, and came in unto Pharaoh." The poorest subject of the realm would try to wear his best and to look his best in the presence of his sovereign.

But while "man looketh on the outward appearance the Lord looketh on the heart." And our very instincts teach us, that the heart needs to be prepared when G.o.d is drawing near. It is not in our ordinary careless mood that we ought to stand before Him who "sets our iniquities before Him, our secret sins in the light of His countenance." Grant that we can neither atone for our sin, nor cleanse our hearts without His grace; nevertheless, in G.o.d's presence everything that is possible ought to be done to remove the abominable thing which He hates, so that He may not be affronted and offended by its presence. Most appropriate, therefore, was Joshua's counsel,--"Sanctify yourselves, for to-morrow the Lord will do wonders among you." He will surpa.s.s all that your eyes have seen since that night, much to be remembered, when He divided the sea. He will give you a token of His love and care that will amaze you, much though you have seen of it in the wilderness, and in the country of Sihon and Og.

Expect great things, prepare for great things; and let the chief of your preparations be to sanctify yourselves, for "the foolish shall not stand in His sight, and He hateth all workers of iniquity."

Next day (compare ver. 5, "to-morrow," and ver. 7, "this day") Joshua turns to the priests and bids them "take up the ark of the covenant."

The priests obey; "they take up the ark, and go before the people."

Shall we take notice of the a.s.sertion of some that all those parts of the narrative which refer to priests and religious service were introduced by a writer bent on glorifying the priesthood? Or must we repel the insinuation that the introduction of the ark, and the miraculous effects ascribed to its presence, are mere myths? If they are mere myths, they are certainly myths of a very peculiar kind.

Twice only in this book is the ark a.s.sociated with miraculous events--at the crossing of the Jordan and at the taking of Jericho.

If these were myths, why was the myth confined to these two occasions?

When mythical writers find a remarkable talisman they introduce it at all sorts of times. Why was the ark not brought to the siege of Ai?

Why was it absent from the battles of Bethhoron and Merom? Why was its presence restricted to the Jordan and Jericho, unless it was G.o.d's purpose to inspire confidence at first through the visible symbol of His presence, but leave the people afterwards to infer His presence by faith?

The taking up of the ark by the priests was a decisive step. There could be no resiling now from the course entered on. The priests with the ark must advance, and it will be seen whether Joshua has been uttering words without foundation, or whether he has been speaking in the name of G.o.d. Shall mere natural forces be brought into play, or shall the supernatural might of heaven come to the conflict, and show that G.o.d is faithful to His promise?

Let us put ourselves in Joshua's position. We do not know in what manner the communications were carried on between him and Jehovah of which we have the record under the words "the Lord spake unto Joshua."

Was it by an audible voice? Or was it by impressions on Joshua's mind of a kind that could not have originated with himself, but that were plainly the result of Divine influence? In any case, they were such as to convey to Joshua a very clear knowledge of the Divine will. Yet even in the best of men nature is not so thoroughly subdued in such circ.u.mstances but that the shadow of anxiety and fear is liable to flit across them. They crave something like a personal pledge that all will go well. Hence the seasonableness of the a.s.surance now given to Joshua--"This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee." How full and manifold the a.s.surance! First, I will magnify thee. I will endue thee with supernatural might, and that will give you authority and weight, corresponding to the position in which you stand. Further, this shall be but the beginning of a process which will be renewed as often as there is occasion for it. "This day I will _begin_." You are not to go a warfare on your own charges, but "as your days, so shall your strength be." Moreover, this exaltation of your person and office will take place "in the sight of all Israel,"

so that no man of them shall ever be justified in refusing you allegiance and obedience. And to sum up--you shall be just as Moses was; the resources of My might will be as available for you as they were for him. After this, what misgivings could Joshua have? Could he doubt the generosity, the kindness, the considerateness of his Master?

Here was a promise for life; and no doubt the more he put it to the test in after years the more trustworthy did he find it, and the more convincing was the proof it supplied of the mindfulness of G.o.d.

It is an experience which has been often repeated in the case of those who have had to undertake difficult work for their Master. Of all our misapprehensions, the most baseless and the most pernicious is, that G.o.d does not care much about us, and that we have not much to look for from Him. It is a misapprehension which dishonours G.o.d greatly, and which He is ever showing Himself most desirous to remove. It stands fearfully in the way of that spirit of trust by which G.o.d is so much honoured, and which He is ever desirous that we should show. And those who have trusted G.o.d, and have gone forward to their work in His strength, have always found delightful evidence that their trust has not been in vain. What is the testimony of our great Christian philanthropists, our most successful missionaries, and other devoted Christian workers? Led to undertake enterprises far beyond their strength, and undergo responsibilities far beyond their means, we know not a single case in which they have not had ample proof of the mindfulness of their Master, and found occasion to wonder at the considerateness and the bountifulness which He has brought to bear upon their position. And is it not strange that we should be so slow to learn how infinite G.o.d is in goodness? That we should have no difficulty in believing in the goodness of a parent or of some kind friend who has always been ready to help us in our times of need, but so slow to realize this in regard to G.o.d, though we are constantly acknowledging in words that He is the best as well as the greatest of beings? It is a happy era in one's spiritual history when one escapes from one's contracted views of the love and liberality of G.o.d, and begins to realize that "as far as heaven is above the earth, so far are His ways above our ways, and His thoughts above our thoughts"; and when one comes to find that in one's times of need, whether arising from one's personal condition or from the requirements of public service, one may go to G.o.d for encouragement and help with more certainty of being well received than one may go to the best and kindest of friends.

It is sometimes said that the Old Testament presents us with a somewhat limited view of G.o.d's love. Certainly it is in the New Testament that we see it placed in the brightest of all lights--the Cross, and that we find the argument in its most irresistible form--"He that spared not His own Son, but delivered Him up for us all, how shall He not, with Him also, freely give us all things?" But one must have read the Old Testament in a very careless spirit if one has not been struck with its frequent and most impressive revelations of G.o.d's goodness. What scenes of gracious intercourse with His servants does it not present from first to last, what outpourings of affection, what yearnings of a father's heart! If there were many in Old Testament times whom these revelations left as heedless as they found them, there were certainly some whom they filled with wonder and roused to words of glowing grat.i.tude. The Bible is not wont to repeat the same thought in the same words. But there is one truth and one only which we find repeated again and again in the Old Testament, in the same words, as if the writers were never weary of them--"For His mercy endureth for ever." Not only is it the refrain of a whole psalm (cx.x.xvi.), but we find it at the beginning of three other psalms (cvi., cvii., cxviii.), we find it in David's song of dedication when the ark was brought up to Jerusalem (1 Chron. xvi. 34), and we find also that on the same occasion a body of men, Heman and Jeduthun and others, were told off expressly "to give thanks to the Lord, because His mercy endureth for ever" (1 Chron. xvi. 41). This, indeed, is the great truth which gives the Old Testament its highest interest and beauty. In the New Testament, in its evangelical setting, it s.h.i.+nes with incomparable brightness. Vividly realized, it makes the Christian's cup to flow over; as it fills him likewise with the hope of a joy to come--"a joy unspeakable and full of glory."

CHAPTER IX.

_JORDAN DIVIDED._

JOSHUA iii.