I. The reasonableness of serving God (verses 14, 15). To serve God, to obey Him, to love Him, to submit heart and life to His control, is only a seemly and adequate acknowledgment of claims felt to be just. God’s character, His mercy, His grace in the gospel, His promises of pardon, the gift of eternal life through His Son, create an obligation which, if it be disregarded, makes our attitude towards God not only sinful, but unreasonable. It is inconsistent with all in us that is true and noble and manly. This is the paradox of sin: it makes one conscious of placing an inferior good above the superior, of seeking for dross and refusing the gold, of plucking a bauble and rejecting the crown.
II. The state of mind required for the service of God (verses 19, 20.) The service of God must be born of something more than impulse. It must be the result of choice; it must be the determined purpose of the whole being to enter and continue in a life of obedience. To every one God is saying, “Choose ye this day whom ye will serve.” Many desire to be Christians, they wish they were the servants of God, but they are unwilling to “choose” to become such. If for a time they set their faces heavenward, they soon turn back. When they sink in the Slough of Despond, they struggle to be free on the side nearest the City of Destruction. Such need to remember that, when the service of God is entered, the will is to be unalterably set towards Him.
III. The right attitude for those who propose to serve God. “Joshua wrote these words in the book of the law of God,” &c. Joshua well understood the benefit arising from such a formal enactment.
1. It would be a test of the strength of their purpose. Often the way to disclose the feebleness of one’s Christian aims is to bring them to the test of an open declaration--to ask, “Are you willing that others should know, that all should know, that you commit yourself unqualifiedly to be the Lord’s?”
2. It would be helpful by bringing to their aid the motive of consistency. Most men desire to act in harmony with their past record.
IV. The value of a single life devoted to the service of God. Joshua’s days are now ended. His work is done, and he is ready for his reward. Few men have lived so worthily. Men are needed everywhere of like decision, and who are ready to thus openly declare for God. Will you be one? (Sermons by the Monday Club.)
Joshua, and his zest for the service of the Lord
This was a great event, and we ought to know the secret of its causes. It was, we see, this old man Joshua’s burning, quenchless zeal for the service of the Lord, kindled full five and sixty years before. It led to results worthy to rank with the revival under Ezra, with the Pentecost at Jerusalem and at Caesarea, with the conversion of Roman emperors and British islanders to Christianity, with the Reformation and the triumphs of Wesley and Whitfield.
I. Zeal for the service of God is born of views which are taken of God. This plainly was the case with Joshua; this was the case with the people also, and universally this must be true. We are asked to view God as creation presents Him (Psa_19:1-14.). This has, at least, the merit of being poetry of the highest school; it is a thousand pities if it is not true. Oh, does not this vast fabric suggest a God? Perhaps not; but we have got the suggestion somehow, and to our anxious inquiries of her all nature seems to give back a ready affirmative response. We are asked to view God as He is presented to us in the phenomena of mind. One observes that these mental phenomena taper away downwards to the tiniest forms of sentient life. One feels that somehow it must and does, in a corresponding manner, expand in its upward way, and when we have reached the loftiest heights of the finite we seem to come in sight of the lowest rays of light from the throne of the Infinite mind. Then if the Lord our God is one Lord, there will be a concentration of thought on Him; our love will be undivided, rising to suitable proportions to its Infinite object. We are asked to see God in His providence. This is a name we give to a constantly-observed work resulting from an unseen Presence. We notice the perpetual operation of certain great forces in nature, which say nothing so distinctly as they say that they are only the expressions of an all-comprehending and sufficient Power behind them. Can we connect this governing power with that all-pervading mind, and with the creating power of which we have spoken? Yes, I am sure of it. There are unattached threads in all. They evidently find their complements in one another. Then if this is the “God of my life, throughout my days my grateful powers shall sound His praise, my song shall wake with opening light, and cheer the dark and silent night.” But all these are summed up and expressed by the Incarnation. You are asked to view God in Christ. “No man hath seen God at any time; the only-begotten Son hath declared Him.” It is when we view God thus that our zeal for His service will rise and abound; will flow forth and overflow. “Were the whole realm of nature mine, that were an offering far too small, love so amazing, so Divine,” demands a house of prayer, a noble service, Christian toil, more than we can give, or think to give.
II. Zeal for God’s service is nourished by the views which we cherish concerning the character of that service. Our experience and our observation are faithful witnesses hereto. Joshua presents a severe but accurate view of God’s holiness, and then urges a service that shall perfectly accord with it--a service that was pure, and sincere, and true, and grateful. “Serve the Lord,” said he, “in sincerity and truth.” “It must,” he meant to say, “be service of the heart rather than of the hands.” A service which demands the heart nourishes the zeal born of right conceptions of Jehovah. This is living bread, this is water of life. Our God searcheth the heart, but we are not afraid, we are the more confident. The sacrifices He desires are the broken heart, the contrite spirit (Isa_66:1-5). But outwardly and visibly it must be pure, as inwardly it was sincere and true. The oldest forms of God’s service were wealthy in sacrifice, and prayers, and Divine blessing. David, the Homer, the Virgil, the Milton of the Hebrews, enriched that service by adding psalmody and music. Later times added the stated reading of the Scriptures, and later still we have the sacraments and the proclamation of the gospel. Of our Christian ritual, then, we boldly say that it supplies us with the green pastures and still waters of God’s Word. It has the spread table of heaven’s bounties, if not dainties. It anoints the devout worshipper with a holy oil, and gives him an overflowing cup. It is the expression of the goodness and mercy which follow every step of the pilgrim, making him glad to dwell in the house of the Lord for ever.
III. Joshua’s enthusiasm was perfected by his conviction of the influence which the worship of God exerts on men. To tell the history of its influence on individuals is to tell the story of every worthy instance of personal piety. You may seek for them and you will find them among all ranks and kindreds. You may scan the calendar of your own history, and its red-letter days are those you have spent in the service of God. To tell its influence on families would be to write the history of the best of earth’s households and homes from tent to palace. To these God has kept covenant and showed mercy to the fourth generation. What a heritage of mercy! Let us in our families see to it that the legacy never runs out. Let the men of the fourth generation in this descent remember what they ought to do. But how shall we tell its historic influence on the nation? It has supplied the place of navies; invincible armadas have been scattered as forest leaves before it. It has been better than armies, than revenue, than police. (G. Woolnough.)
In sincerity and in truth.
Marks of being sincerely religious
Sincerityis the disposition of soul which alone can recommend us to God, and incline Him to look with an eye of mercy upon the errors and frailties of our conduct.
I. If we would know whether we serve God in sincerity, let us look with an attentive eye into our hearts, in order to trace the true springs or principles of our actions.
II. Another evidence of our serving God in sincerity is, when we are as careful to preserve a good conscience as to save appearances, and act with the same integrity in secret, where God is the sole spectator of our actions, as when they lie open to the view and observation of the world.
III. Another evidence of our serving God in sincerity and in truth is, when we pay an equal regard to the whole law, and mean not, by selecting some favourite duties, to compensate for the habitual violation or neglect of others that happen not to fall in with our taste and inclination.
IV. Another evidence of our serving God in sincerity is, when we resist and overcome temptations; for to serve God in those instances only where we are not tempted to disobey is a very defective test of our integrity. The decisive proof is, when we are faithful to our duty in opposition to seducements, and reject every solicitation that offers to corrupt us.
V. The last evidence I shall mention of our serving God in sincerity is, if, in cases where we are doubtful of the obligation or lawfulness of an action, we always incline to do what appears most conformable to duty, what will best answer the ends of piety, and be most conducive to the honour of religion. (G. Cart, B. A.)
Put away the gods which your fathers served.--
An address to image-worshippers
Here is a forcible address to every image-worshipper, and, indeed, every image-possessor: “Put away these gods from you.” What have any who own the Bible for their guide to do with these vain and worthless toys of sin, these devices of Satan, and degrading productions of ignorance, the very perversions of reason, as well as the corruptions of revelation? They are everywhere the contempt and derision of inspired truth. To make them is directly prohibited, and to destroy them explicitly commanded, so that it may be matter of wonder how any can plead for their use, under any plausibility or pretence, as remembrancers only of spiritual and hidden realities. If in the Church of the Old Testament the very mention of idols, or the keeping any representations of them, became so offensive in the Divine eye, what shall be said of any rivalship in the heart in services and worship offered to saints or angels? Supplications and sacrifices, offered even to holy intelligences, must be idolatry in its spirit, equally offensive to God and opposed to His Word as the most degrading rites of the heathen. Oh, what false gods, what spiritual imagery is formed within the chambers of the heart! Who does not need to put them away, and to cleanse himself from the filthiness of flesh and spirit! How easily does carnal affection change the best of things into the worst l There is nothing but, through the corruption of imagination or sinfulness of affection, may become an idol of the heart. Whatever denies to God supremacy of love, and occupies the regards to be paid to spiritual and eternal realities, that is an idol to be put away; and happy are such who can say, “What have I to do any more with idols?” Choice enters into the very nature of true and sincere religion, so that none serve the Lord cheerfully, acceptably, and with profit, whose heart is not itself a willing offering. (W. Seaton.)
