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Joshua Chapter
Eight
Joshua 8
Chapter Contents
God encourages Joshua. (1
2) The taking of Ai. (3-22) The
destruction of Ai and its king. (23-29) The law read on Ebal and Gerizim.
(30-35)
Commentary on Joshua 8:1
2
(Read Joshua 8:1
2)
When we have faithfully put away sin
that accursed thing
which separates between us and God
then
and not till then
we may look to
hear from God to our comfort; and God's directing us how to go on in our
Christian work and warfare
is a good evidence of his being reconciled to us.
God encouraged Joshua to proceed. At Ai the spoil was not to be destroyed as at
Jericho
therefore there was no danger of the people's committing such a
trespass. Achan
who caught at forbidden spoil
lost that
and life
and all;
but the rest of the people
who kept themselves from the accursed thing
were
quickly rewarded for their obedience. The way to have the comfort of what God
allows us
is
to keep from what he forbids us. No man shall lose by
self-denial.
Commentary on Joshua 8:3-22
(Read Joshua 8:3-22)
Observe Joshua's conduct and prudence. Those that would
maintain their spiritual conflicts must not love their ease. Probably he went
into the valley alone
to pray to God for a blessing
and he did not seek in
vain. He never drew back till the work was done. Those that have stretched out
their hands against their spiritual enemies
must never draw them back.
Commentary on Joshua 8:23-29
(Read Joshua 8:23-29)
God
the righteous Judge
had sentenced the Canaanites
for their wickedness; the Israelites only executed his doom. None of their
conduct can be drawn into an example for others. Especial reason no doubt there
was for this severity to the king of Ai; it is likely he had been notoriously
wicked and vile
and a blasphemer of the God of Israel.
Commentary on Joshua 8:30-35
(Read Joshua 8:30-35)
As soon as Joshua got to the mountains Ebal and Gerizim
without delay
and without caring for the unsettled state of Israel
or their
enemies
he confirmed the covenant of the Lord with his people
as appointed
Deuteronomy 11. We must not think to defer
covenanting with God till we are settled in the world; nor must any business
put us from minding and pursuing the one thing needful. The way to prosper is
to begin with God
Matthew 6:33. They built an altar
and offered
sacrifice to God
in token of their dedicating themselves to God
as living
sacrifices to his honour
in and by a Mediator. By Christ's sacrifice of
himself for us
we have peace with God. It is a great mercy to any people to
have the law of God in writing
and it is fit that the written law should be in
a known tongue
that it may be seen and read of all men.
── Matthew Henry《Concise Commentary on Joshua》
Joshua 8
Verse 1
[1] And
the LORD said unto Joshua
Fear not
neither be thou dismayed: take all the
people of war with thee
and arise
go up to Ai: see
I have given into thy
hand the king of Ai
and his people
and his city
and his land:
Take all the people —
That all of them might be partakers of this first spoil
and thereby encouraged
to proceed in their work. The weak multitude indeed were not to go
because
they might have hindered them in the following stratagem; and it was but fit
that the military men who run the greatest hazards
should have the precedency
in the spoils.
Verse 2
[2] And thou shalt do to Ai and her king as thou didst unto Jericho and her
king: only the spoil thereof
and the cattle thereof
shall ye take for a prey
unto yourselves: lay thee an ambush for the city behind it.
To Ai —
That is
the city and people of Ai.
Unto Jericho and her king — That is
overcome and destroy them. This was enjoined to chastise their
last insolence
and the triumphs and blasphemies which doubtless their success
had produced: and to revive the dread and terror which had been impressed upon
the Canaanites by Jericho's ruin
and had been much abated by the late success
of Ai.
Verse 3
[3] So
Joshua arose
and all the people of war
to go up against Ai: and Joshua chose
out thirty thousand mighty men of valour
and sent them away by night.
To go up against Ai —
That is
to consider about this expedition; not as if all the people of war did
actually go up
which was both unnecessary and burdensome: but it seems to be
resolved by Joshua and all the council of war
that the thirty thousand here
following should be selected for the enterprize. Either
1
the thirty thousand
now mentioned; or
2. part of them; namely
such as were to lie in wait; and
these were only five thousand men
as is expressed
verse 12.
Verse 4
[4] And
he commanded them
saying
Behold
ye shall lie in wait against the city
even
behind the city: go not very far from the city
but be ye all ready:
Them —
The same party last spoken of
even the five thousand mentioned verse 12
there are only two parties engaged in the
taking of Ai
and but one ambush
as plainly appears by comparing verse 9
with verse 12
which speaks only of five thousand
who are
justly supposed to be a part of those thirty thousand named
verse 3.
Verse 5
[5] And I
and all the people that are with me
will approach unto the city:
and it shall come to pass
when they come out against us
as at the first
that
we will flee before them
That are —
Or
that shall be: for at present he sent them away
verse 9
but the next morning followed
and joined
himself with them
verse 10
11.
That we — I
and the twenty five thousand with me.
Verse 9
[9]
Joshua therefore sent them forth: and they went to lie in ambush
and abode
between Bethel and Ai
on the west side of Ai: but Joshua lodged that night
among the people.
Sent them —
The same party.
Among the people —
Heb. that people
the people of war as they are called
verse 11
that is
the main body of the host
consisting of thirty thousand.
Verse 10
[10] And
Joshua rose up early in the morning
and numbered the people
and went up
he
and the elders of Israel
before the people to Ai.
The people —
Heb. that people
not all the people of Israel; which was needless
and
required more time than could now be spared; but the rest of that host of
thirty thousand
whereof five thousand were sent away; the remainder are
numbered
to see whether some of them had not withdrawn themselves
taking the
advantage of the night
and of the design of laying an ambush; and that it
might be evident
this work was done without any loss of men
whereby they
might be encouraged to trust in God
and to proceed resolutely in their work.
The elders of Israel — The chief magistrates and rulers of Israel under Joshua; and these
I
suppose
went with Joshua
and with the army
to take care that the cattle and
the spoil of the city
which was given by God to all Israel for a prey
verse 2
27
might be justly and equally divided
between those that went to battle
and the rest of the people.
Verse 11
[11] And
all the people
even the people of war that were with him
went up
and drew
nigh
and came before the city
and pitched on the north side of Ai: now there
was a valley between them and Ai.
That were with him —
Namely
the thirty thousand mentioned
verse 3
or the most of them.
Verse 12
[12] And
he took about five thousand men
and set them to lie in ambush between Bethel
and Ai
on the west side of the city.
And he took — Or
rather
but he had taken
namely
out of the said number of thirty thousand
for this is added by way of recapitulation and farther explication of what is
said in general
verse 9.
Verse 13
[13] And
when they had set the people
even all the host that was on the north of the
city
and their liers in wait on the west of the city
Joshua went that night
into the midst of the valley.
Joshua went —
Namely
accompanied with a small part of the host now mentioned
that is
very
early in the morning
when it was yet dark
as is said in a like case
John 20:1
whence it is here called night
though it was early in the morning
as is said
Joshua 8:10
for it seems most probable
that
all was done in one night's space
and in this manner; Joshua sends away the
ambush by night
verse 3
and lodgeth that night with twenty-five
thousand men
verse 9
not far from the city. But not able or
willing to sleep all night
he rises very early
verse 10
and numbers his men
which by the help of
the several officers was quietly done
and so immediately leads them towards
Ai; and while it was yet duskish or night
he goes into the midst of the
valley
verse 13
and when the day dawns he is discovered by
the king and people of Ai
who thereupon rose up early to fight with them
verse 14.
The valley —
Which was near the city
thereby to allure them forth.
Verse 14
[14] And
it came to pass
when the king of Ai saw it
that they hasted and rose up
early
and the men of the city went out against Israel to battle
he and all
his people
at a time appointed
before the plain; but he wist not that there
were liers in ambush against him behind the city.
His people —
Namely
all his men of war
for the rest were left in Ai
verse 16.
At a time appointed — At
a certain hour agreed upon between the king and people of Ai
and of Bethel
too
who were their confederates in this enterprize
as it may seem from verse 17. Possibly they might appoint the same hour of
the day on which they had fought against Israel with good success
looking upon
it as a lucky hour.
Before the plain —
That is
towards or in sight of that plain or valley in which the Israelites
were
that so they might put themselves in battle-array.
Against him —
The former success having made him secure
as is usual in such cases; God also
blinding his mind
and infatuating him
as he useth to do with those whom he
intends to destroy.
Verse 15
[15] And
Joshua and all Israel made as if they were beaten before them
and fled by the
way of the wilderness.
Made as if they were beaten — That is
fled from them
as it were for fear of a second blow.
The wilderness —
Which lay between Ai and Jericho
whither they now seemed to flee.
Verse 16
[16] And
all the people that were in Ai were called together to pursue after them: and
they pursued after Joshua
and were drawn away from the city.
All the people —
Namely
all that were able to bear arms
for old men and children were unfit
for the pursuit or fight; and that they were yet left
may seem from verse 24
25.
Verse 17
[17] And
there was not a man left in Ai or Bethel
that went not out after Israel: and
they left the city open
and pursued after Israel.
Not a man —
Namely
fit for war.
Bethel —
Which
being a neighbouring city
and encouraged by the former success
had
sent some forces to assist them; and now
upon notice sent to them of the
flight of their common enemies
or upon some other signal given
all their men
of war join with those of Ai in the pursuit.
Verse 18
[18] And
the LORD said unto Joshua
Stretch out the spear that is in thy hand toward Ai;
for I will give it into thine hand. And Joshua stretched out the spear that he
had in his hand toward the city.
Stretch out the spear — This was
either
1. for a sign to his host present with him
to stop
their flight
and make head against the pursuers: or
2. for a signal to the
liers in wait
or
3. as a token of God's presence and assistance with them
and of their victory.
Verse 19
[19] And
the ambush arose quickly out of their place
and they ran as soon as he had
stretched out his hand: and they entered into the city
and took it
and hasted
and set the city on fire.
Set the city on fire — Not all of it
as appears from verse 28
and because then they had lost that prey
which God had allowed them; but part of it
enough to raise a smoke
and give
notice to their brethren of their success.
Verse 21
[21] And
when Joshua and all Israel saw that the ambush had taken the city
and that the
smoke of the city ascended
then they turned again
and slew the men of Ai.
All Israel —
That is
all the Israelites there present.
Verse 22
[22] And
the other issued out of the city against them; so they were in the midst of
Israel
some on this side
and some on that side: and they smote them
so that
they let none of them remain or escape.
The other —
They who lay in ambush.
Verse 23
[23] And
the king of Ai they took alive
and brought him to Joshua.
Took alive —
Reserving him to a more ignominious punishment.
Verse 24
[24] And
it came to pass
when Israel had made an end of slaying all the inhabitants of
Ai in the field
in the wilderness wherein they chased them
and when they were
all fallen on the edge of the sword
until they were consumed
that all the
Israelites returned unto Ai
and smote it with the edge of the sword.
Smote it —
That is
the inhabitants of it
the men
who through age or infirmity were
unfit for war
and the women
verse 25.
Verse 25
[25] And
so it was
that all that fell that day
both of men and women
were twelve
thousand
even all the men of Ai.
Of Ai —
Not strictly
but largely so called
who were now in Ai
either as constant and
settled inhabitants
or as sojourners and such as came to them for their help.
Verse 26
[26] For
Joshua drew not his hand back
wherewith he stretched out the spear
until he
had utterly destroyed all the inhabitants of Ai.
Drew not his hand back — He kept his hand and spear in the same posture
both stretched out and
lifted up
as a sign both to encourage them
and to direct them to go on in the
work.
Verse 29
[29] And
the king of Ai he hanged on a tree until eventide: and as soon as the sun was
down
Joshua commanded that they should take his carcase down from the tree
and cast it at the entering of the gate of the city
and raise thereon a great
heap of stones
that remaineth unto this day.
Hanged on a tree — He
dealt more severely with the kings of Canaan than with the people
because the
abominable wickedness of that people was not restrained and punished (as it
should have been) but countenanced and encouraged by their evil examples; and
because they were the principal authors of the destruction of their own people
by engaging them in an obstinate opposition against the Israelites.
Down from the tree —
According to God's command in that case
Deuteronomy 21:22.
The gate of the city — Which place he chose either as most commodious
now especially when all
the city within the gate was already turned in to an heap of stones and
rubbish; or because this was the usual place of judgment; and therefore proper
to bear the monument of God's just sentence against him
not without reflection
upon that injustice which he had been guilty of in that place.
Verse 30
[30] Then
Joshua built an altar unto the LORD God of Israel in mount Ebal
Then —
Namely
after the taking of Ai. For they were obliged to do this
when they
were brought over Jordan into the land of Canaan
Deuteronomy 11:29; 27:2
3
which is not to be understood strictly
as if it were to be done the same day; for it is manifest they were first to be
circumcised
and to eat the passover
which they did
and which was the work of
some days; but as soon as they had opportunity to do it
which was now when
these two great frontier cities were taken and destroyed
and thereby the coast
cleared
and the bordering people under great consternation
so that all the
Israelites might securely march thither. And indeed this work was fit to be
done as soon as might be
that thereby they might renew their covenant with
God
by whose help alone they could expect success in their great and difficult
enterprize.
Built an altar —
Namely
for the offering of sacrifices
as appears from the following verse.
Mount Ebal —
God's altar was to be but in one place
Deuteronomy 12:13
14
and this place was
appointed to he mount Ebal
Deuteronomy 27:4
5
which also seems most
proper
that in that place whence the curses of the law were denounced against
sinners
there might also be the tokens and means of grace
and peace
and
reconciliation with God
for the removing of the curses
and the procuring of
God's blessing to sinners.
Verse 32
[32] And
he wrote there upon the stones a copy of the law of Moses
which he wrote in
the presence of the children of Israel.
Upon the stones —
Not upon the stones of the altar
which were to be rough and unpolished
verse 31
but upon other stones
smooth and
plaistered
as is manifest from Deuteronomy 27:2.
The law of Moses —
Not certainly the whole five books of Moses
for what stones and time would
have sufficed for this
but the most weighty parts of the law
and especially the
law of the ten commandments.
Verse 33
[33] And
all Israel
and their elders
and officers
and their judges
stood on this
side the ark and on that side before the priests the Levites
which bare the
ark of the covenant of the LORD
as well the stranger
as he that was born
among them; half of them over against mount Gerizim
and half of them over
against mount Ebal; as Moses the servant of the LORD had commanded before
that
they should bless the people of Israel.
All Israel —
That is
the whole congregation
old and young
male and female.
That side —
Some on one side of it
and some on the other.
Mount Gerizim —
These two places were in the tribe of Ephraim
not far from Shechem
as appears
both from scripture
and from other authors.
Bless — Or
curse
which is easily understood out of the following verse.
Verse 34
[34] And
afterward he read all the words of the law
the blessings and cursings
according to all that is written in the book of the law.
Afterward —
After the altar was built
and the stones plaistered and writ upon.
He read —
That is
he commanded the priests or Levites to read
Deuteronomy 27:14.
Blessings and cursings — Which words came in not by way of explication
as if the words of the
law were nothing else besides the blessings and curses; but by way of addition
to note that these were read over and above the words of the law.
Verse 35
[35]
There was not a word of all that Moses commanded
which Joshua read not before
all the congregation of Israel
with the women
and the little ones
and the
strangers that were conversant among them.
Read not —
Therefore he read not the blessings and curses only
as some think
but the
whole law
as the manner was when all Israel
men and women
were assembled
together
or the ten commandments.
Among them —
Who were proselytes
for no others can be supposed to be with them at this
time.
── John Wesley《Explanatory Notes on Joshua》
08 Chapter 8
Verse 1-2
Fear not . . . I have given into thy hand the king Of Ai.
The use of failure
“Fear not.” How much of our misery arises from fear! How many a
beating heart
how many a shaking nerve
how many a sleepless night have come
not from evil experienced
but from evil apprehended! To save one from the
apprehension of evil is sometimes more important
as it is usually far more
difficult
than to save one from evil itself. An affectionate father finds that
one of his most needed services to his children is to allay their fears. Never
is he doing them a greater kindness than when he uses his larger experience of life
to assure them
in some anxiety
that there is no cause for fear. Our heavenly
Father finds much occasion for a similar course. Virtually the command to
Joshua is to “try again.” Success
though denied to the first effort
often
comes to the next
or at least to a subsequent one. Even apart from spiritual
considerations
it is those who try oftenest who succeed best. There is little
good in a man who abandons an undertaking simply because he has tried once and
failed. Who does not recall in this connection the story of Alfred the Great?
Or of Robert the Bruce watching the spider in the barn that at last reached the
roof after sixteen failures? Or
looking to what has a more immediate bearing
on the kingdom of God
who has not admired the perseverance of Livingstone
undaunted by fever and famine and the ferocity of savage chiefs; unmoved by his
longings for home and dreams of plenty and comfort that mocked him when he
awoke to physical wretchedness and want? Such perseverance gives a man the
stamp of true nobility. To Christian men especially failure brings very
valuable lessons. There is always something to be learned from it. In our first
attempt we were too self-confident. We went too carelessly about the matter
and did not sufficiently realise the need of Divine support. In the case of
Joshua and his people
one of the chief lessons derived from their failure
before Ai was the evil of covering sin. Alas
this policy is the cause of
failures innumerable in the spiritual life! In numberless ways it interrupts
Divine fellowship
withdraws the Divine blessing
and grieves the Holy Spirit.
Joshua is instructed to go up again against Ai
but in order to interest and
encourage the people he resorts to a new plan of attack. A stratagem is to be
put in operation. (W. G. Blaikie
D. D.)
The right policy
I. These words
were spoken to give encouragment. God began His address with the exhortation
“Fear not.” This indeed constitutes the burden of comfort which it contains.
God would renew Joshua’s confidence; for this is always essential to success in
the work of the Lord. Without holy confidence there can be no good hopes
no
wise plans
no buoyant energy
no patient endurance
no successful campaign.
The fact that this was an old exhortation made it doubly dear. Israel’s sins
had been confessed
acknowledged
judged
therefore God is faithful and just to
forgive it
thoroughly
absolutely. These words of God also contain a promise.
“Ai is thine”; this is the pledge given. It was sure
for God’s Word is never
broken. And it was as sweet as it was sure. It was the encouragement of a
perfect love that had long been experienced and enjoyed; a new outpouring of
its glory most grateful and precious.
II. But God thus
addressed Joshua in order to reprove an error. The spies had said
“Let not all
the people go up
” &c. Here God says
“Take all the people with thee
and
arise
go up to Ai.” Here God points out the error of division in His work
the
error of thinking that part can do the work designed for the whole. The policy
of the spies was a policy of pride. They were elated with their marvellous
success at Jericho
with that brilliant victory so easily won; and therefore
when they came to look at Ai their hearts were filled with contempt. And the
feelings which influenced them still possess the human heart. How dangerous is
success to the individual
to the congregation
to the Church I The policy of
the spies was also one of ignorance and disobedience. It was opposed to the
Divine design and command. So is it now. God has never said to any of His
children
“Son
go to church
enjoy the services
criticise the sermons
bury
yourself in business and pleasure from Monday till Saturday.” No
but He does
say
“Son
go work.” And He says that to every son whom He acknowledges. No Christian
can shake off his responsibility for personal service. And no one can buy
himself off
for the conscription is universal. We must each put our hand to
this work as we have opportunity
and if we do not
we show ourselves ignorant
or prove ourselves disobedient. Moreover
this policy of the spies was a policy
of inconsistency. In adopting it Joshua fell from his own model. He had begun
in the spirit and was continuing in the flesh. The taking of Jericho was the
pattern for faith to follow. What is the model set by God before His Church in
the prosecution of the campaign of salvation? Without dispute
the Day of
Pentecost. And what were the characteristics of that day? Unity of spirit
unity of labour. Likewise
this policy sprang from presumption. Joshua in
listening to the advice of the spies acted according to the dictates of carnal
wisdom. If all the people go against Ai they will tread on each other and be a
hindrance rather than a help. If all the people quit the camp there will be a
useless expenditure of energy. It is absurd to use 50
000 men when 5
000 are
quite capable of doing the work. So they argued; and so the modern descendants
of these wise spies say
“Not all the people.” If all are engaged in this work
many mistakes will be made
much energy will be wasted
much folly will be
wrought
much injury to the good cause will be done. What! Has not God ordained
that all are to take part in this campaign? Let us take heed
then
lest in our
wisdom we perchance become guilty of presumptuously opposing God
who has
ordained by the foolishness of preaching to save them that believe. Certainly
it is delightful to see zeal well directed
but any zeal for the good of souls
is better than lethargy
indifference
death. Still further
this policy of the
spies was a policy of infatuation. That Joshua entertained this proposal and
acted on it was a sign that for the while he was left to himself on account of
that sin which had defiled all Israel. Its unanimous adoption by the people
(for both those who went to Ai and those who stayed in the camp signified their
approval of it) was a clear token of the Divine displeasure
and brought its
own punishment in the universal disgrace which followed. Thus does God often
deal with men when they will not hearken to His voice. He makes them eat of the
fruit of their own ways. May we ever be saved from such infatuation. Let us
fall every one into the ranks of this great army of salvation. Let us buckle on
the sword of the Spirit. Let us march to the attack on Satan’s citadels with united
front; and we also
like Israel
will divide the spoil and share the glory of
the victory.
III. God gave this
command to Joshua
in order to teach a lesson. Jericho was taken in one way
Ai in another:
therefore methods may vary; they are not stereotyped
cast-iron rules
which
cannot be altered. There are essential and there are non-essential elements in
the mode of conducting the Divine work. It is essential that all God’s people
should take part in the work. All were employed at Jericho; all were to be
employed at Ai. It is essential that there be organisation and arrangement. It
was an army
not a rabble
which did the work at Jericho; so was it at Ai. But
there are non-essentials also. There are great diversities of operation in this
army of the Cross. God does not always act exactly in the same way. He has
different modes of reaching the human heart and conscience in different ages
in different countries
and among different classes. What is suitable in one
set of circumstances may be very unsuitable in another. (A. B. Mackay.)
The taking of Ai Spiritualised
1. It appears
in the first
place
that in going out to battle with anything that is doomed we must have a
right character and a right cause. The Lord would not allow a blow to be struck
at the city by a wicked hand; He will have judgment executed by righteousness;
He will have the law proclaimed by lips that have been circumcised and
anointed. The first great inquiry of man is a moral inquiry
not an inquest
about numbers
places: and possible issues--but
“Is this thing right? and am I
right who attempt to do the work?” That being the case
go forward.
2. The next great lesson of this incident is that we must all
advance upon the doomed institution. When the idea of taking Ai was first
broached
there were clever men in Israel who said
“Let two or three thousand
of us go up and take the city.” “I
and all the people that are with me
will
approach unto the city” (Joshua 8:5). That must be the rule of the
Church in all its great moral wars. The battle is not to be handed over to a
few persons
however skilful and zealous. The work of teaching the world and
saving the world is a work committed to the whole Christian body. The living
Church of the living God is one. When the Church realises its totality
when
every man is part of an army and not an isolated warrior
then every Ai doomed
of Heaven shall reel under the battering-ram which the Church will employ. There
are to be no mere critics; there are to be thousands of active soldiers.
3. This being so
the incident brings before us in a very suggestive
and picturesque manner the fact that we must excel the enemy in shrewdness. The
Church is to be shrewder than the world
believers are to be keener of mind and
more active in every energy than unbelievers. It is evident
moreover
that if
we are to do any real work in the world in the name of God and in the cause of
Christ we must be about our business night and day. In Joshua 8:10 we read
“And Joshua rose up
early in the morning”; in verse 13 we read
“Joshua went that night into the
midst of the valley.” How useful some men might be if they had the spirit of
consecration: what time they have on hand!
4. We should miss one great lesson of this story if we did not note
that we are bound to set fire to every devoted abomination. Ai was burned. We
are not called to compromise
to paltering
to arranging
to expediency where
ignorance is concerned
or slavery
or vice
or wrong. Things must be so burned
down that they can never grow again. And after destruction
what then? Positive
religion comes next: “Then Joshua built an altar unto the Lord God of Israel in
Mount Ebal” (verse 30). It is no use building your altar until you have burned
the abomination. A great destructive work is to be done first
and in the doing
of it
there will be great outcry about change
and novelty
and reprisal
and
revolution. If you have not been faithful in the work of destruction
you
cannot be faithful in the work of construction. It is lying unto the Holy Ghost
to build an altar upon the basis of a rotten life. So we are called to
thoroughness of work. There is to be no superficial action here. And after the
altar
what? The law--the law of righteousness
the law of God. Verse 32 reads
“And Joshua wrote there upon the stones a copy of the law of Moses
which he
wrote in the presence of the children of Israel.” This is complete
work-destruction
the erected altar
the inscribed law. This is healthy work. (J.
Parker
D. D.)
So Joshua arose
and all the people of war.
All the people at work for Jesus
I. Consider the
advice of the spies which led to such a shameful defeat (Joshua 7:3).
1. Here we shall have to deal with the error of supposing that a part
only of the Church will be sufficient to perform the work of the whole.
2. In Joshua’s day this error sprang up among the Israelites
because
on account of their sins
God was displeased with them. When God is in
the midst of a Church He guides its counsels and directs the hearts of men to
go about His work in the wisest manner. Even upon the Lord’s own people a
measure of judicial blindness may come. You may depend upon it that when it
becomes a doctrine that only special classes of men are to be expected to work
in the Church there is some great wrong in the background.
3. Furthermore
this evil policy arose out of presumption engendered
by success. The full sail needs much ballast
lest the boat be overset. We must
be more sensible of weakness
more mindful that the conversion of souls is the
work of Omnipotence
or we shall see but little done. We must ourselves believe
more fully in the need of earnest work for God
and put forth all our strength
and strain every sinew for Him
knowing that it is His power that worketh in us
mightily when we strive with all our hearts.
4. Let us not forget that these children of Israel were forgetting
their commission and violating the command of God. As they all expected to have
a dwelling-place in Canaan
so they were all expected to conquer the territory
by their own exertions. They were all an enlisted host for God
and He never
ordained that a part only should go forth in His great controversy with the
condemned Canaanites. If we ever neglect to render universal service as a
Church in the cause of Christ we shall depart from our trust and call
for the
Lord has sent all His disciples to testify of Him and contend against sin.
5. These Israelites
in the new fashion which they were trying to
set up
were departing from their own model. That model was
doubtless
the
siege of Jericho. In that siege there was much dependence upon God
but there
was no neglect of instrumentality; and
though all they did was to go round the
city and shout
yet in so doing they were literally fulfilling orders
and
doing all that was commanded. What
then
is our model as a Church? Is it not
Pentecost? In that day did they not break bread from house to house
all of
them? Did they not sell their lands and lay the price of them at the apostles’
feet? Was there not a burning enthusiasm throughout the entire company of
disciples? I suppose there is not one person present who heard that famous
sermon by Matthew Wilks upon the universal service rendered by idolaters to
their false gods
from the text
“The children gathered wood
and the fathers
kindled the fire
and the women kneaded their dough to make cakes to the queen
of heaven.” The preacher’s argument on that occasion was that which I would now
press upon you
that all should take part in the work of the Lord. Distinct
offices but united aims; diverse operations but the same spirit; many and yet
one--so let it be.
6. Again
this error which we are carefully to avoid was no doubt
the dictate of carnal wisdom. Spies were norm” of much use to Israel--two only
of the first twelve were faithful--what did Israel want with spies? Better far
had it been to walk by faith. To Ai they must needs send spies instead of going
up at once in the confidence of faith: evil came of it
for these spies
counselled that only part of the people need labour up the hill. And the
best ministers of Christ
worthy of all honour
would be the cause of great
mischief if once their carnal wisdom should make them think that they
can supersede primitive plans with wiser inventions.
7. These children of Israel
in sending to the war only part
of the men were breaking in upon the Divine design. The Lord never intended to
have two peoples
but one; and so we read that the Beubenites and the Gadites
came over Jordan to the war
although their portion was already conquered. It
was the Divine intent that they should be one army of the living God
each
separate son of the seed of Abraham belonging Go that army and fighting in it;
He meant that not some only
but all should see the mighty works of His hand
working with them to overthrow their adversaries. I am sure it is so with the
Church of God to-day. Our Lord means to keep all His chosen ones as one army
and to instruct them a]l as one band. And when are we most manifestly one? When
we get to work.
II. The command
that all israel should go forth to the fight: “Take all the men of war with
thee.” We must have all our Church members go to the war. We want to turn out
the drones
and we need an increase of true working bees. How is it to be done?
1. We must be ourselves deeply impressed with the evil brought upon
idle Christians by their idleness
and the evil which they bring upon the rest
of the Church. Indolence is temptation. Certain of our Churches are suffering
from unsound teaching
but they are suffering as much from want of work. The
moss is growing upon them
the rust is eating them up; the gold becomes dim
the silver is losing its brightness
and all for want of use.
2. We need to be impressed with the mischief which idlers cause to
others. One sickly sheep infects the flock; one member who does nothing lowers
the tone of the whole body. The indolence of prominent professors is not merely
the waste of their own labour
but of that of scores of others. Every man in an
army who is not efficient and really serviceable is on the enemy’s side.
3. Moreover
we must hunt out the sin which leads to the evil
against which we contend
and I believe it is want of vital godliness in many
cases. It is often the sin which grows out of too much ease
self-indulgence
and luxurious living. It seems as if the more God gives a man the less return
he is inclined to offer. Whatever the secret sin of the Church may be
let us
try to discover it
and then by the aid of the Holy Spirit endeavour to educate
all our members to work for the Lord.
4. There must be a continual insisting upon the personal obligations
of Christians. “What art thou doing for Christ?” is a question to be asked of
all. No one must appear before the Lord empty
but either by active or passive
service must prove his gratitude to God. And then
while each is responsible
neglect by one is injurious to the common service of the whole. I saw a cart
standing this morning on the roadside with one wheel chained; there was no fear
of its moving with that one wheel fast. Sometimes one chained wheel in a Church
will hinder all.
5. Dwell upon the importance of the enterprise in which we are
engaged; and so act as to make others feel its importance. We must make men
feel that to save a soul is better than to possess all knowledge
or even to
gain the whole world! While others are making a new gospel let us labour to
save souls by the old one.
6. Above all
let us pray for more grace. Napoleon used to say
“Conquest has made me what I am
and conquest must maintain me”; and it is so
with Christians. You must advance; you must outdo the exploits of the past
and
eclipse the deeds of your sires
or you will show yourselves unworthy of them.
(C. H. Spurgeon.)
United effort needed
In the days of chivalry a certain band of knights had never known
defeat. In all battles their name was terrible to the foe. On their banners was
emblazoned a long list of victories; but in an evil hour the leaders of the
knights summoned them in chapter
and he said: “My brethren
we cause ourselves
too much toil. Let the champions go alone. Yonder knight with his sword can
cleave a man in twain at a single stroke
and his comrade can break a bar of
iron with his axe; others among us are equally powerful
each one being a host
in himself. With the terror of our name behind them
the chosen champions can
carry on the war while the rest divide the spoil.” The saying pleased the
warriors well
but from that hour the knell of their fame was rung
and defeat
defiled their standard. When they came together they complained of the
champions because they had not sustained the honour of the order
and they bade
them exert themselves more heroically. They did so
but with small success.
Louder and louder were the notes of discontent and the demands for new
champions. Then one of the oldest of the knights said: “Brethren
why do you
blame us? The mistake lies here. In the old time
when the enemy assailed us
a
thousand men were up in arms
and we who led the van knew that a gallant army
followed at our heels. But now you have made us solitary champions
and the
adversary takes heart to defy us
finding us unsustained. Come you all with us
to the fray as aforetime
and none shall stand against us.” (C. H. Spurgeon.)
Work for God among the heathen
Let us each question his own heart as to the claims of the
heathen: for my own part
I dare not sleep till I have honestly considered
whether I ought to go or not. We tell our young men in the college that they
must prove that they have not to go
or else their duty is clear. If some of
the men of Israel had said to Joshua
“We cannot go to At
” Joshua would have
replied
“You must prove that you cannot go or you may not be excused.” All
other things being equal
ministers should take it for granted that it is their
duty to invade new territory unless they can prove to the contrary. France is
wanting the gospel. See what one beloved brother in Paris has been able to
do--are there none who can do the like for other cities in that neigh
bout-country? Here and there a good man can say
“I have made a
competency”--why not live and employ it where you can lay it out personally for
the spread of the Redeemer’s kingdom? Such a thing is being done by a few
it
is not therefore impossible
and you who follow the grand example shall have
your reward. See what Pastor Harms did in the village of Hermansburg
how he
stirred up all the people until they gave themselves and their property to the
Lord
and built a ship for the mission and went forth in it to Africa
company
after company
to evangelise. Should it not be the ambition of a minister to
feel that if he stays at home he will at least
by the Holy Spirit’s help
produce missionaries by scores in the village where he labours? (C. H.
Spurgeon.)
Ye shall lie in wait
against the city.
Joshua’s address to the soldiers of the expedition
I. Joshua’s
obedience.
II. Joshua’s
prudence.
III. Joshua’s
courage.
IV. Joshua’s faith.
V. Joshua’s
authority.
1. The authority of all God-given words.
2. The authority of obedience. (F. G. Marchant.)
The victorious retreat
I. There is such a
thing as victorious retreat. There are times in your life when the best thing
you can do is to run. You were once the victim of strong drink. The glass and
the decanter were your fierce foes. Your only safety is to get away from them.
Your dissipating companions will come around you for your overthrow. Run for
your life! Your retreat is your victory. Here is a converted infidel. He is so
strong now in his faith in the gospel
he says he can read anything. What are
you reading? Bolingbroke? Theodore Parker? Drop them and run. You will be an
infidel before you die unless you quit that. Fly before they cut you with their
swords and transfix you with their javelins. There are people who have been well-nigh
ruined because they risked a foolhardy expedition in the presence of mighty and
overwhelming temptations
and the men of Ai made a morning meal of them. So
also there is such a thing as victorious defeat for the Church. Thousands of
times the kingdom of Christ has seemed to fall back. When the Vaudois of France
chose extermination rather than make an unchristian surrender
when on St.
Bartholomew’s day mounted assassins rode through the streets of Paris
crying
“Kill! Blood-letting is good in August! Kill! Death to the Huguenots! Kill!”
When John Bunyan lay rotting in Bedford Jail
saying
“If God will help me
and
my physical life continues
I will stay here until the moss grows on my
eyebrows rather than give up my faith
” the days of retreat for the Church were
days of victory. But there is a more marked illustration of victorious retreat
in the life of our Joshua
the Jesus of the ages. First falling back from an
appalling height to an appalling depth
falling from celestial hills to
terrestrial valleys
from throne to manger; yet that did not seem to suffice
Him as a retreat. Falling back still further from Bethlehem to Nazareth
from
Nazareth to Jerusalem
back from Jerusalem to Golgotha
back from Golgotha to
the mausoleum in the rock
back down over the precipices of perdition
until He
walked amid the caverns of the eternal captives and drank of the wine of the
wrath of almighty God amid the Ahabs and the Jezebels and the Belshazzars. Oh
men of the pulpit and men of the pew
Christ’s descent from heaven to earth
does not measure half the distance! It was from glory to perdition. He
descended into hell. All the records of earthly retreat are as nothing compared
with this falling back. Santa Anna with the fragments of his army flying over
the plateau of Mexico
and Napoleon and his army retreating from Moscow into
the awful snows of Russia
are not worthy to be mentioned with this retreat
when all the powers of darkness seem to be pursuing Christ as He fell back
until the body of Him who came to do such wonderful things lay pulseless and
stripped. But let not the powers of darkness rejoice quite so soon. Do you hear
that disturbance in the tomb of Arimathea? I hear the sheet rending! What means
that stone hurled down the side of the hill? Who is this coming out? Push Him
back! The dead must not stalk in this open daylight. Oh
it is our Joshua! Let
Him come out. He comes forth and starts for the city. He takes the spear of the
Roman guard and points that way. Church militant marches up on one side and the
Church triumphant marches down on the other side. And the powers of darkness
being caught between these ranks of celestial and terrestrial valour
nothing
is left of them save just enough to illustrate the direful overthrow of hell
and our Joshua’s eternal victory.
II. The triumph of
the wicked is short. Did you ever see an army in a panic? There is nothing so
uncontrollable. If you had stood at Long Bridge
Washington
during the opening
of our unfortunate war
you would know what it is to see an army run. And when
those men of Ai looked out and saw those men of Joshua in a stampede
they
expected easy work. They would scatter them as the equinox the leaves. Oh
the
gleeful and jubilant descent of the men of Ai upon the men of Joshua! But their
exhilaration was brief
for the tide of battle turned
and these quondam
conquerors left their miserable bodies in the wilderness of Bethaven. So it
always is. The triumph of the wicked is short. Call over the roll of bad men
who prospered
and see how short was their prosperity.
III. How much may be
accomplished by lying in ambush for opportunities. Are you hypercritical of
Joshua’s manoeuvre? Do you say that it was cheating for him to take that city
by ambuscade? Was it wrong for Washington to kindle camp-fires on New Jersey
Heights
giving the impression to the opposing force that a great army was
encamped there when there was none at all? I answer
if the war was right then
Joshua was right in his stratagem. He violated no flag of truce. He broke no
treaty
but by a lawful ambuscade captured the city of Ai. Oh
that we all knew
how to lie in ambush for opportunities to serve God! The best opportunities do
not lie on the surface
but are secreted; by fact
by stratagem
by Christian
ambuscade
you may take almost any castle of sin for Christ. Come up towards
men with a regular besiegement of argument
and you will be defeated; but just
wait until the door of their hearts is set ajar
or they are off their guard
or their severe caution is away from home
and then drop in on them from a
Christian ambuscade. There has been many a man up to his chin in scientific
portfolios which proved there was no Christ and no Divine revelation
his pen a
scimetar flung into the heart of the theological opponents
who
nevertheless
has been discomfited and captured for God by some little three-year-old child
who has got up and put her snowy arms around his sinewy neck and said
“Papa
why don’t you love Jesus?” Oh
make a flank movement; steal a march on the
devil; cheat that man into heaven! Do not rub a man’s disposition the wrong
way. Do not take the imperative mood when the subjunctive mood will do just as
well. You can take any man for Christ if you know how to get at him. Do not
send word to him that to-morrow at ten o’clock you propose to open your
batteries upon him
but come on him by a skilful
persevering
God-directed
ambuscade.
IV. The importance
of taking good aim. There must be some signal--a signal to stop the one
division and to start the other. Joshua
with a spear on which were ordinarily
hung the colours of battle
points towards the city. He stands in such a
conspicuous position
and there is so much of the morning light dripping from
that spear-tip
that all around the horizon they see it. It was as much as to
say: “There is the city. Take it. Take it now. Roll down from the west side.
Surge up from the north side. It is ours
the city of Ai.” God knows and we
know that a great deal of Christian attack amounts to nothing simply because we
do not take good aim. Nobody knows
and we do not know ourselves
which point
we want to take
when we ought to make up our minds what God will have us to
do
and point our spear in that direction
and then hurl our body
mind
soul
time
eternity
at that one target. (T. De Witt Talmage.)
Variety of Divine means
Jericho was taken by the power of God; this was to be by the
stratagem of His people. “Lay thee an ambush for the city behind it.” The
designs of Jehovah engage a diversity of means and operation as may best
promote the ends of His infinite wisdom. It had been equally as easy to have
taken this city without hands
and to have caused its fenced walls to have
yielded to invisible operation
as those of Jericho; but then the courage of
faith had not been exercised in His people
nor had the conquest of their
enemies
now exulting
been so striking and instructive. The achievements of
the Lord’s people are all of Him
whether effected by the measures of force or
of artifice. (W.
Seaton.)
Joshua drew not his hand
back
wherewith he stretched Out the spear
until he had utterly destroyed all
the inhabitants of Ai.--
The outstretched spear
A spear outstretched
outstretched by Divine command
outstretched till the doom of Ai was sealed--what means it?
I. It was the
signal of prudence. Plans had been carefully prepared for the capture of Ai
and that spear
probably with a pennon hanging from its head like the weapon of
the Lancers
was a pre-arranged signal for the carrying out of these plans. The
outstretched spear would have been useless
meaningless
apart from the plans
to which it referred. But it was most important when these are taken into
consideration. In the great war we wage against evil within and without
God
desires us to use all the appliances of wisdom and prudence. How wary is the
fisher as he angles on the stream
taking advantage of every bush and tuft of
grass
of every passing cloud and gentle ripple; and the more the waters are
fished the more wary and ingenious is he. Oh
for a holy ingenuity
a
sanctified sagacity in winning souls! Oh
that the dictates of prudence were
more faithfully carried out in the sanctification of the scull
II. It was the sign
of obedience. While much was left to human prudence
certain Divine principles
clearly laid down must not be traversed. Joshua must not in every respect do as
he pleased. There was a circle within which wisdom might have free and full
play
but beyond that circle he dared not go at his peril. But not only was
there a general obedience to this Divine command
there was also a very special
and definite act of obedience in connection with the outstretched spear. Joshua
did not do this when he pleased
but waited patiently till he got a clear
intimation of the Divine will that the time had come for striking the decisive
blow. Thus Joshua’s act in stretching out the spear was well-timed. We need the
same patient and punctual obedience which Joshua manifested. We must not be
like the horse
going before
or the mule lagging behind
and therefore
requiring the bit and the bridle of God’s providences. We must not be like
Moses
who when he was forty was too fast
and when he was eighty was too slow
to obey the Divine command. Let us be like Joshua here
led by the eye of God
to a well-timed obedience.
III. It was also a signal
of attack. Its waving pennon cried to those in ambush
“Up and at them!” It
called to those who were retreating
“Turn and smite!” And it shouted to all of
them
“Retrieve your lost honour
win back your laurels.” How many deeds of
daring were the answer to that signal. Every common soldier in Israel was a
hero that day
a noble brother of the man who waved that spear aloft. Oh
for
like courage and energy in the wars of the Lord
for noble deeds done against
deadly sins!
IV. It was also the
mark of confidence. He did not think because he had once failed that he would
fail again. He had no foreboding of defeat. Not with nervous
trembling
fearful hand did he hold it aloft
but with the firm
sure grasp of perfect
confidence. From the vantage-ground on which he stood
he ordered the fight
as
again an assured victor. Thus should we engage in the war to which we are
called--with sublime confidence
sure of victory
aye
even after we have
experienced defeat. So should it be in the inner fight
for He who has begun
the good work will perfect that which concerns us to the praise of His glorious
grace. And so should it be in the outer. Never let us dishearten ourselves or
our neighbours with the thought that we are fighting a losing battle. The very
idea is blasphemous; as if man or the devil
or both
were stronger than the
Almighty.
V. It may be also
looked upon as a memorial of mercy. As certainly as Amalek fled before the
Lord’s hosts
so certainly will the men of Ai. Victory is sure. In the
spiritual warfare how stimulating is it to bring to mind past victories; to
remember how David and Paul
Luther
Calvin
and Knox
Wesley
Whitefield
and
McCheyne
wrestled with evil and prevailed. But above all
the remembrance of
hard-won victories in our own experience is pre-eminently fitted to encourage.
VI. It was the
symbol of perseverance. No doubt Joshua remembered how the battle with Amalek
swayed forward and backward as the rod of Moses was elevated or depressed; and this
perhaps explains the fact that he never drew back the spear till the work was
finished. As if his hand had been glued to that spear he held it aloft
and
thus he urged his soldiers to look like himself to the God of Sabaoth
who
alone giveth victory. We have seen the battle well begun
with prudence and
obedience
courage and confidence. See it nobly continued and ended with
stubborn perseverance. Oh
for such a spirit in the fight of faith! Alas! how
few endure to the end.
VII. It was also the
omen of doom. It hung over Ai like the great sword of the angel over Jerusalem. And it is
worthy of notice that these men were not without resources. They showed great zeal
and enthusiasm in defending their city
rising early to go out to fight. They
also displayed far greater courage than the men of Jericho
for they marched
against overwhelming odds. They also showed considerable wisdom in acting on
the offensive
and not waiting to be attacked like their neighbours. It was
also plain that they believed that union was strength
for they got the men of Bethel
to unite their forces with theirs in the attack on Joshua. They also had great
confidence in their success
emboldened as they were by their previous victory.
They had all these qualities
good in themselves
but all useless because on
the wrong side. The all-important question is
On which side are you? Are you
on the wrong side? Then cast down your weapons of rebellion. “Kiss the Son
lest He be angry
and ye perish from the way
when His wrath is kindled but a
little.” Are you on the right side? Then “Fight the good fight of faith
lay
hold on eternal life.” (A. B. Mackay.)
Then Joshua built . . . an altar of whole stones.
The plastered altar
Let us behold in the story of Joshua’s altar in Mount Ebal the
mirror of an honest Christian life.
1. It is well to recognise the fact that this world is under the
curse
a true Mount Ebal. Is human existence hard? There is sunshine in life
it is true
but think of the shadows. Go into the houses of the rich
where
luxury meets yon on every hand. In this mansion the servants go about with
noiseless tread; the street in front is thickly strewn with tan bark; often at
the door is seen the physician’s carriage. Is it a happy household? Enter the
next mansion. Here
too
wealth is supreme
everything of the costliest
but
the face of the father of the family is clouded with anger
and the mother’s
eyes are red with weeping. What is the trouble? Shame
dishonour; a child has
fouled a parent’s noble name
disgraceful deeds have made the son and heir of a
great house a byword and a hissing. But thank God there is Mount Gerizim as
well as Ebal; the blessings are as rich as the curses are deplorable
and the
curses come first
only to give place to the blessings. We may not forget
however
that the great heart altar for God is to be set up in Ebal
in the
consciousness of the power of the curse. The first thought we ought to have in
our Christian life is that Christ hath redeemed us from the curse.
2. Well
then
Christian
saved by Christ’s blood from wrath to
come
rear up to thy Lord and Master thine altar. Of what sort shall we make
it? The altar in the heart must be of whole stones upon which no man hath lift
up any iron. I suppose that no metal enters into our life to the extent that
iron does in its myriad forms of using. Is its cold hardness not an appropriate
symbol of human selfishness
the occasion of all strife and quarrelling
hatred
and crime? Is there any one who lives his life on earth unselfishly
who is not concerned more with his own interests than with those of his
neighbours? If the secret of the worthy heart altar as towards God be humble
acquiescence in the Divine ordering of things
the secret of it as towards men
is genuine unselfishness. Towards God the “whole” stones
unfashioned by our
wilfulness
towards man stones piled up with no help of iron
but erected in
brotherly love
self-forgetting generosity.
3. When Joshua had set up the great cairn
he plastered it all over
with plaster
that he might engrave thereon the words of the law. In this way
the separate stones
without having been fashioned or fitted together by human
hand and tool
were in a certain sort made one through human agency. There is a
strange factor in our life which is indeed given more than its rightful share
of importance in most earthly things
while in the Divine service it seems to
be hardly enlisted at all. I mean the purpose or the will. As the plaster
covered all those rough stones and gave them a smooth
well-compacted surface
so does a firm and well-set will
a steadfast heart-purpose
make the unhewn
circumstances of our lives homogeneous
a shapely altar for the Lord’s use.
God’s law has been revealed in order that we may obey it
and we have no other
guide to duty. The end of the Christian life
in the world at least
is
obedience. To believe not what we think reasonable
but what God has said; to
do not what seems edifying
but what He has enjoined.
4. Thus are we
every one of us
if we be in earnest
raising up
altars in our hearts
as we go on through this world; gathering up one by one
the circumstances and opportunities of our lives. Great
rough
ill-shaped
stones they seem
yet we may not think to trim and fashion them to our own
notion
nor to hew them out with iron tools of selfishness and pride. Lay them
up
O soul
in a cairn
as they come
plaster them all over with devout purpose
and zealous will
then write on them the law of God
that it may be the guiding
principle of all thy thoughts and words and deeds
His will not thine own. (Arthur
Ritchie.)
Gerizim . . . Ebal.
Ebal and Gerizim
The valley between these two is one of the most beautiful in
Palestine. Jacob’s well lies at its mouth
and all its luxuriant extent is
covered with its verdant beauty of gardens
and orchards
and olive groves
rolling in waves of billowy beauty up to the walls of Shechem
whilst the
murmur of brooks flowing in all directions fills the air. The width of the
valley is about a third of a mile
though the summits of the two mountains
in
the lap of which it lies
are two miles apart. It is remarkable that where the
two mountains face each other and touch most closely
with a green valley of
five hundred yards between
each is hollowed out
and the limestone stratum of
each is broken into a succession of ledges
“so as to present the appearance of
a series of regular benches.” Thus a natural amphitheatre is formed
capable of
containing a vast audience of people; and the acoustic properties are so
perfect in that dry and rainless air that Canon Tristram speaks of two of his
party taking up positions on the opposite mountains
reciting the ten
commandments antiphonally
and hearing each other perfectly.
I. The altar on
Ebal. Ebal was stern and barren in its aspect. There was a congruity
therefore
between its appearance and the part it played in the solemn
proceedings of the day. For far up its slopes gathered the dense masses of the
six tribes
who
with thunderous amens
twelve times repeated
answered the
voices of the band of white-robed Levites
as standing with Joshua
and the
elders
and officers
and judges
in the green valley
they solemnly repeated
the curses of the law. But that was not the first proceeding in that holy
ceremonial. Before the people took up their assigned places on the mountain
sides an altar was reared on the lower slopes of Ebal. As we pass into the land
of promise we must be watchful that we do not leave behind the devout and
loving consideration of that precious blood by which we have been redeemed and
which is our life. Our highest and most rapturous experiences can never take
the place of this. Constantly we must remind ourselves and others that we are
redeemed sinners
and that all our hopes of salvation
our fellowship with God
our motives for service
are derived from what our Saviour did when He bore our
sins in His own body on the tree. But because He died there
we need never
stand there. Because He counted not His life dear to Himself
those gaunt and
forbidding slopes have become the scene of blessed communion with God. We sit
and feast with Him
and from peak to peak the joy chases the terrors of the
curse
and smiles look out on us from the old rocks
whilst the torrents tinged
with the light of the sun flash and sing.
II. The law in
canaan. Around the altar strong men reared great stones
and plastered them
with a facing of cement
composed of lime and gypsum
on which it was easy to
write all the words of the law very plainly (Deuteronomy 27:8). In that dry air
where
there is no frost to split and disintegrate
such inscriptions
written on the
soft cement with a stencil
or on its polished surface
when dry
with ink or
paint
as in the case of the monumental stones of Egypt
would remain for
centuries. As the time could not have admitted of the inscription of the whole
law
it is probable that the more salient points were alone committed to the
custody of those great cromlechs to perpetuate to after generations the
conditions of the tenure on which Israel held the lease of Palestine. They were
a standing protest against the sins which had blighted those fertile valleys
and an incentive to the obedience on which so much of the future hinged. The
case is this: when we yield ourselves entirely to the Spirit of life which is
in Christ Jesus
and which passes freely through us
as the blood through
artery and vein
He makes us very sensitive to the least commandment or desire
of Him whom He has taught us to love; we dread to see the shadow of suffering
pass over His face more than to feel the pang of remorse rend our hearts; we
find our heaven in His smile of approval
and the “Well done!” that glistens in
His eyes when we have done aught to the least of His; we are conscious of the
pulse of a love which He has instilled
and which supplies us with the highest
code for life--and so insensibly
whilst we yield ourselves to Him
we find
ourselves keeping the law after a fashion which was foreign to us when it was a
mere outward observance
and we cry with David
“Oh
how I love Thy law
it is
my meditation all the day.”
III. The
convocation. It is well worth our while to ponder the list of blessings
appended to obedience in that memorable twenty-eighth chapter of Deuteronomy
that we may discover their spiritual counterparts
and
having found them
to
claim them. Let us
first
be quite sure that we are right with God; next
that
we are on His plan and doing His will; also
thirdly
that we are set upon His
glory
altogether irrespective of our own interests; and we shall find
ourselves able to claim blessings of which we little dreamt. The Lord will open
His good treasury in heaven and make us plenteous for good
and establish us
for an holy people unto Himself. (F. B. Meyer
M. A.)
Ebal and Gerizim
I. Where we go. We
go to a distant place; about a week’s journey from Gilgal. Why do we go there?
To take some strong fortress? To fight some great battle? No
but to worship
Jehovah
and to take formal possession of the land in His name. But it is a for
midable thing to move all the host of Israel so far as that. It is; but no trouble
is too great that serves to show our loyalty to Jehovah. What a reproof is this
to those whose religion costs them nothing! who seek to serve God with the
miserable fag-ends of time--the odd intervals of a busy life
or the poor dregs
of the evil days of nature’s decay. There is no fear of any man’s temporal
interests suffering by due attention to the spiritual. Turning again to Israel
we notice that they went to a dangerous place. Why march a company of religious
worshippers to that distant valley
instead of a mighty army to destroy every
foe? Surely prompt action
preventing their enemies from amalgamating their
forces
is their only policy. Nay
to wait on God is better. Man is only weak
when he disobeys. And they go to an appointed place. This makes the march wise
and profitable. This journey had a special bearing on the formal possession of
the land in Jehovah’s name. From being defiled Canaan
resting under God’s
curse
it is to become the inheritance of Jehovah
the holy land which He
delights to bless. As Noah’s first act was to take possession of the new world
in the name of God
so at the first opportunity Joshua took possession of
Canaan in Jehovah’s name. Still further
this was an appropriate place to which
Israel marched. It was appropriate
whether we consider its past associations
or look at its position in the land. It was here that Abraham
the father of
Israel
built his first altar in the land that God had promised. What more
appropriate
then
than that his children should first come here
and as
inheritors of his faith and piety
as well as of his promise
rear their altar
and worship the unchanging Jehovah? It was here that Jacob bought ground and
dug a well which remains to this day
leaving it in faith a heritage to his
children’s children. And here they come
the possessors of all that was
promised; their feet shall stand on this earnest of the inheritance; they and
their little ones and their flocks shall drink of their father’s well. This
rendezvous was also appropriate because it was so central and so beautiful.
Mahomed called it the fairest spot on earth; and many have named it the
paradise of the Holy Land. No greater contrast could be conceived than that
presented by the scenery of Mount Sinai
where the law was first given
and
that of Ebal and Gerizim
where it was repeated. The former is stern
still
and forbidding
without speck of green or sign of life. This is smiling and
verdant
vocal with the songs of innumerable birds
laden with the fatness of
the olive
the sweetness of the fig
the luscious richness of the vine--the
most inviting spot the heart of man can conceive. Here the traveller
enchanted
by the indescribable air of tranquillity and repose which hang over the scene
pitches his tent beside the purling and pellucid rills
and however anxious to
renew his journey
feels he would gladly linger days and weeks in such a
paradise. Such is it even now
as described by those whose eyes have rested on
it- what must it have been in those days of Joshua?
II. What we see.
First of all we
behold the ark
as conspicuously prominent as on the day that Israel crossed
the Jordan. The Holy Presence of which the ark speaks has never failed them
has never forsaken them. We also behold an altar here. The altar is for the
ark. The blood of the one sprinkles the mercy-seat of the other
and thus sin
is purged; God can dwell among the people
and say to the sinful
“There will I
meet with thee.” This altar was constructed of rough stones
untouched by any
instrument of iron
and therefore spoke of the work of Christ as divinely
finished
requiring not any addition or improvement that man’s wisdom could
suggest or man’s skill accomplish. This altar was pitched on Ebal
the loftier
height
from which the curses came. There it was set to remove the curse; for
apart from the sacrifice of the altar which God has provided all flesh are
under the curse of the law. On this altar were offered up burnt-offerings and
peace-offerings. The burnt-offerings spoke of Christ offered to God
a sacrifice
of a sweet-smelling savour; yielding a perfect and glorious obedience to all
that law which He thus magnified and made honourable. The peace-offering spoke
of Christ as the centre and substance of rest
delight
and refreshment to God
and man; the glorious means whereby communion is restored and maintained. God
and man delight in the same sacrifice
are sharers in the same feast. Thus the
ark and the altar
the Holy Presence and the Perfect Sacrifice
guarantee to
Israel all the glory of God’s inheritance. Behold the imposing scene. The
elders of the tribes stand with Joshua and Eleazar and the priests in the
centre of the valley beside the ark. The tribes stretch outward
like two dark
wings
on either side in compact masses. Then
when all were in their places
and solemn silence reigned
the Levites read aloud the curses of the law
and
the men on Ebal responded with a deep amen
like the sound of many waters.
Again the clear notes of the Levites rise as they recite the blessings
and
like the sound of harpers harping with their harps comes the joyous amen from
the slopes of Gerizim. But there is still another object for our eyes to rest
upon. As a lasting monument of that great event
Joshua put up great stones on
Mount Ebal
plastered with plaster
and having written upon them “a copy of the
law of Moses.” The altar spoke of what the Holy Presence in Israel bestowed.
These stones spoke of what this Holy Presence demanded. The stones on Jordan’s
bank spoke of Jehovah’s gracious power. The stones of Jericho declare His
judgment. The stones of Achor speak of His discipline. The stones of Ai tell
His faithfulness. The stones of Ebal are witnesses of His holiness. They tell
what is becoming in the people whose God is the Lord. They hold up the standard
whereby His people are to walk. Has this standard changed? Are its precepts
binding still
or have they become antiquated? Are these ten words the
Christian’s standard and rule of life? It is a vain morality
it is a false
spirituality
which dreams that it can rise above obedience to the law. (A.
B. Mackay.)
He read all the words of
the law.
The reading of the law
I. The fitness of
marking life’s changes by a special recognition of dependence upon God and
obligation to him. With Israel it was a time of transition
involving triumph
gain
a new and long-desired possession. At such times
men of the world are
apt to think only of themselves and their good fortune. It was not so with
Israel. This is their first pause on entering the promised land. And they trust
God to protect them
while they use it to own Him as having brought them
thither. With solemn ceremony they put themselves afresh into covenant
relations with Him. Supposing ourselves to be changing our residence or
occupation
to be entering a new place or state of responsibility
to be
keeping a birthday or other anniversary--how becoming it would be to make it a
time of re-dedication to God! So of a youth passing from school to business
entering the marriage state
going out from the old home
and taking up for
himself a life’s work. Our religious faith should make it natural to do this.
II. The value of
special means to deepen the sense of obligation to God. There are such ordinary
means as the daily reading of the Bible
attendance on the public ordinances of
God’s house
Christian conversation
giving heed to the voices of conscience
and the Divine Spirit. Many things remind us of duty and dependence. And yet it
is easy to forget. Ordinary means lose a measure of their power
save as they
are reinforced now and then by those that are special and extraordinary. It was
once more common than we fear it now is for persons entering the Christian life
to do it with a solemnly-written covenant
to be recalled and renewed in after
months and years. Other occasions were signalised in a similar way. On the day
of the birth of the late Dr. Bethune
his father solemnly dedicated him to God
in writing--an act more than once repeated. Churches have had their times of
renewing covenant vows by rising in a mutual pledge to each other
and a common
re-dedication to God. I have seen the record of “an holy covenant entered into
and renewed with God
by ye Church of Christ in concord
upon a day of fasting
and prayer
set apart for that purpose
July 11
1776
” bearing the signature
of Rev. William Emerson (then pastor) and sixty-one others. Religious revivals
have been begun and prolonged by such means. Piety that is from the heart
readily approves them. It makes glad use
not only of common
but of special
helps to fidelity and growth in godly living.
III. The wisdom of
heeding all God has told us of our obligation to him
and of the peril of
casting it off. Joshua “read all the words of the law
the blessings and
cursings.” Just what things were included in the inscription on the stones and
in the reading we are not told. Doubtless
at least
the substance and sanctions of the
law. It is clear that there was no self-pleasing discrimination in favour of
the easy and agreeable commands
nor yet in the singling-out of the blessings
and the rejection of the cursings.
IV. The mistake of
withholding any part of God’s law from any age or class. “All Israel
and their
elders and officers
and their judges
stood on this side the ark
and on that
side.” None were so great and wise that they had no need to be present. And
“there was not a word of all that Moses commanded which Joshua read not
”
&c. It is sometimes thought that the great and sober things of God’s law
are not to be
taught to children. “Set before them only the bright things
” it is said. How
strange that it is so much easier to be wise in earthly things than in the heavenly! In this
world’s affairs
we teach the child to foresee that which is evil
that he may
hide himself. We remember
too
that great souls are never nurtured on the
ostrich plan. The ostrich thrusts his head into the sand
shuts his eyes
and
seeing no peril
says
“Now I am safe!” This is not God’s way. The “little
ones” were to hear “all that Moses commanded.” They might comprehend little.
They would feel much. Through the imagination
their souls would be filled with
abiding
restraining
and uplifting awe.
V. The possibility
of a serene contemplation of God’s law and remembrance of our past
unfaithfulness to it. First of all
before he ventured to read the law
“Joshua
built an altar
” &c. On this altar
burnt-offerings and peace-offerings
were to be presented. The burnt-offering signified self-surrender
entire
devotement to God; the peace-offering
joyful communion with Him. Thus the
people came face to face with law and penalty
not as aliens
but as friends;
their sins expiated and pardoned; their persons
powers
and possessions made
over to Him to be wholly His; their hearts at rest in the gladdening sense of
His favour. To such the law could be nothing other than a blessed
Divine rule. So it may be with us. (Sermons by the Monday Club.)
──《The Biblical Illustrator》