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

The time was when it was a charge against the accuracy of the Scripture record that it ascribed to the Hittites this extensive dominion. That time has passed away, inasmuch as, within quite recent years, the discovery has been made that in those distant times a great Hittite empire did exist in the very region specified, between Lebanon and the Euphrates. The discovery is based on twofold data: references in the Egyptian and other monuments to a powerful people, called the Khita (Hittites), with whom even the great kings of Egypt had long and bloody wars; and inscriptions in the Hittite language, found in Hamah, Aleppo, and other places in Syria. There is still much obscurity resting on the history of this people. That the Hittites proper prevailed so extensively has been doubted by some; a Hittite confederacy has been supposed, and sometimes a Hittite aristocracy exercising control over a great empire. The only point which it is necessary to dwell on here is, that in representing the tract between Lebanon and Euphrates as equivalent to "all the land of the Hittites," the author of the Book of Joshua made a statement which has been abundantly verified by recent research.³

To encourage and animate Joshua to undertake the work and position of Moses it is very graciously promised – "There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so will I be with thee: I will not fail thee, nor forsake thee." The invariable success promised was a greater boon than the greatest conquerors had been able to secure. Uniform success is a thing hardly known to captains of great expeditions, even though in the end they may prevail. But the promise to Joshua is, that all his enemies shall flee before him. None of his battles shall be even neutral, his opponents must always give way.⁴ No son of Anak shall be able to oppose his onward march; no giant, like Og King of Bashan, shall terrify either him or his troops. He will "onward still to victory go," – the Lord of hosts ever with him, the God of Jacob ever his defence.

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

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

CHAPTER V
JOSHUA'S ENCOURAGEMENT

Joshua i. 6-9

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

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

But in Joshua's case is was no doubt strength and courage of soul that was mainly meant. Even that is not wholly independent of the ordinary conditions of the body. On the other hand, there are no doubt memorable cases where the elasticity and power of the spirit have been in the very inverse ratio to the strength of the body. By cheerful views of life and duty, natural depression has been counteracted, and the soul filled with hope and joy. "The joy of the Lord," said Nehemiah, "is the strength of His people." Fellowship with God, as our reconciled God and Father in Christ, is a source of perpetual strength. Who does not know the strengthening and animating influence of the presence even of a friend, when we find his fresh and joyous temperament playing on us in some season of depression? The radiance of his face, the cheeriness of his voice, the elasticity of his movements seem to infuse new hope and courage into the jaded soul. When he is gone, we try to shake off the despondent feeling that has seized us, and gird ourselves anew for the battle of life. And if such an effect can be produced by fellowship with a fellow-creature, how much more by fellowship with the infinite God! – especially when it is His work we are trying to do, and when we have all His promises of help to rest on. "God is near thee, therefore cheer thee" is a perpetual solace and stimulus to the Christian soul.

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

But there is no source of courage like that which flows from the consciousness of serving God, and the consequent assurance that He will sustain and help His servants. Brief ejaculatory prayers, constantly dropping from their lips, often bring the courage which is needed. "Now, therefore, O God, strengthen my hands," was Nehemiah's habitual exclamation when faintness of heart came over him. No doubt it was Joshua's too, as it has always been of the best of God's servants. Again and again, amid the murderous threats of cannibals in the New Hebrides, the missionary Paton must have sunk into despair but for his firm belief in the protection of God.

The other counsel to Joshua was to follow in all things the instructions of Moses, and for this end, not to let "the book of the law depart out of his mouth, but to meditate on it day and night, that he might observe to do all that was written therein."

For Joshua was called to be the executor of Moses, as it were, not to start on an independent career of his own; and that particular call he most humbly and cheerfully accepted. Instead of breaking with the past, he was delighted to build on it as his foundation, and carry it out to its predestined issues. It was no part of his work to improve on what Moses had done; he was simply to accept it and carry it out. He had his brief, he had his instructions, and these it was his one business to fulfil. No puritan ever accepted God's revelation with more profound and unquestioning reverence than Joshua accepted the law of Moses. No Oliver Cromwell or General Gordon ever recognised more absolutely his duty to carry out the plan of another, and, undisturbed himself, leave the issue in His hands. He was to be a very incarnation of Moses, and was so to meditate on his law day and night that his mind should be saturated with its contents.

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

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

But, on the other hand, the instances are numberless of men attaining to great intimacy with the Divine will and to a large conformity to it, through meditation on the Scriptures. To many the daily portion comes fresh as the manna gathered each morning at the door of Israel's camp. Think of men like George Müller of Bristol reading the Bible from beginning to end as many as a hundred times, and finding it more fresh and interesting at each successive perusal. Think of Livingstone reading it right on four times when detained at Manyuema, and Stanley three times during his Emin expedition. What resources must be in it, what hidden freshness, what power to feed and revive the soul! The sad thing is that the practice is so rare. Listen to the prophet-like rebuke of Edward Irving to the generation of his time: "Who feels the sublime dignity there is in a fresh saying descended from the porch of heaven? Who feels the awful weight there is in the least iota that hath dropped from the lips of God? Who feels the thrilling fear or trembling hope there is in words whereon the eternal destinies of himself do hang? Who feels the swelling tide of gratitude within his breast for redemption and salvation, instead of flat despair and everlasting retribution?.. This book, the offspring of the Divine mind and the perfection of heavenly wisdom is permitted to lie from day to day, perhaps from week to week, unheeded and unperused; never welcome to our happy, healthy, and energetic moods; admitted, if admitted at all, in seasons of weakness, feeblemindedness, and disabling sorrow… Oh, if books had but tongues to speak their wrongs, then might this book exclaim, Hear, O heavens, and give ear, O earth! I came from the love and embrace of God, and mute nature, to whom I brought no boon, did me rightful homage… I set open to you the gates of salvation and the way of eternal life, heretofore unknown… But ye requited me with no welcome, ye held no festivity on my arrival; ye sequester me from happiness and heroism, closeting me with sickness and infirmity; ye make not of me, nor use me as your guide to wisdom and prudence, but press me into your list of duties, and withdraw me to a mere corner of your time, and most of you set me at nought and utterly disregard me… If you had entertained me, I should have possessed you of the peace which I had with God when I was with Him and was daily His delight rejoicing always before Him… Because I have called and ye refused… I also will laugh at your calamity and mock when your fear cometh."⁵

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

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

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

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

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