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TOPIC: Pink, Arthur - Gleanings in Joshua (Other Topics in this Collection)
SUBJECT: 02.2 The Great Commission (Concluded) 1:1-9
Other Subjects in this Topic:
Gleanings In Joshua
2. The Great Commission (Concluded)
Joshua 1:1-9
Divine Injunctions
When Jehovah called Moses to go down into Egypt and make known His demand unto Pharaoh He assured His servant "I will be with thy mouth and teach thee what thou shalt say" (Ex. 4:12). When Jeremiah was ordained a prophet unto the nations and he shrank from the task before him, God said "they shall fight against thee, but they shall not prevail against thee, for I am with thee, saith the Lord, to deliver thee" (Jer. 1:19). With such assurances does the Lord fortify the hearts of those whom He commissions to go forth in His name. Similarly, when the risen Redeemer bade His apostles make disciples of all nations and baptize them, He first emphasized the fact that "all power had been given to Him in heaven and in earth", and then comforted them with the declaration "Lo, I am with you alway, even unto the end of the world (Matthew 28:18-20). So too when He told Paul to remain at Corinth, He cheered him thus: "Be not afraid, but speak, and hold not thy peace, for I am with thee and no man shall set on thee to hurt thee, for I have much people in this city" (Acts 18:9, 10).
In like manner did the Lord prepare Joshua for the undertaking to which he was called. First, He gave him the threefold assurance, "There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee" (Josh. 1:5). The time had arrived when he was to lead the people of Israel across the Jordan and marshal their forces for the conquest of the promised land. On the threshold of that difficult and dangerous task Jehovah had thus encouraged and animated His servant. Great were the obstacles and perils confronting them, but great too were the consolations here vouchsafed him. Highly favored as was Joshua in being made the recipient of such promises, yet they were not designed to set aside the discharge of his own responsibility: he was not to say within himself, These covenant engagements will certainly be fulfilled, so there is no need for me to be exercised. So far from using them as a couch for him to rest upon, they were designed as, a girdle wherewith to gird up his loins for future activities.
"Be strong and of a good courage, for unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them. Only be thou strong and very courageous" (Josh. 1:6,7). The Divine assurance received by Joshua was therefore intended as a spur unto energy, as an incentive to the performance of duty, for the quickening of his heart unto the same. The connection between this exhortation and what immediately precedes it inculcates a most important practical lesson: God's promises are not meant to set aside His precepts, but rather are given to encourage us to do with all our hearts and might whatever He has bidden us. Assurances of Divine assistance must never be regarded as nullifying our accountability or as rendering needless the putting forth of our utmost endeavors, but instead, are to be taken as so many guarantees that if we be "always abounding in the work of the Lord" (the discharge of our daily duties), then we may know "that our labor is not in vain in the Lord" (1 Cor. 15:58).
Those professing Christians who reason, God has promised never to leave nor forsake us and therefore it is quite safe for us to flirt with the world and trifle with Sill, do but make manifest the unregenerate condition of their hearts. They who take unto themselves the Divine declaration "He who hath begun a good work in you will perform it until the day of Jesus Christ" (Phil. 1:6), and then conclude there is no need for them to make their calling and election sure, or desire the sincere milk of the Word that they may grow thereby, render it very doubtful that a good work has been begun in them. They who say, God will assuredly fulfill His decrees and draw unto Christ all whom He has ordained unto eternal life, and therefore there is no need for us to be deeply concerned about souls and seek after their salvation, speak not the language of His true children, but wrest the Truth. If our response to God's promises be that of sloth and carelessness, that is proof we have received them carnally and not spiritually. The use or misuse we make of the Divine cordials affords a good index of the state of our hearts.
God had just assured Joshua "as I was with Moses, so I will be with thee" That language was unequivocal and unqualified, yet it was far from signifying that he might take things easily, or simply "stand still, and see the salvation of the Lord"-words which have heed grievously misapplied. No, rather were they designed to inspire him to the performance of duty and to let him know that his efforts should not be in vain. "Be strong and of a good courage"' that was the first effect which those assurances should work in him, and until they did he was not fitted for the task before him. That task entailed the facing of problems and dangers such as were enough to make the stoutest heart to quake, nevertheless, Joshua was to undertake it without trepidation or hesitation. And why so? Because the living God, the omnipotent Jehovah had declared that not a man should be able to stand before him, that He would not fail nor forsake him. Then what was there to fear? Had not Joshua good ground, sufficient reason, to be strong and to act valiantly?
Upon entering Canaan powerful enemies had to be faced, for the land was inhabited by races of giants, men who were famous both for stature and strength. They were a fierce and warlike people, strongly armed, for they had "chariots of iron" (Josh. 17:16). True, but God had said "Not any man shall be able to stand before thee". Formidable obstacles had to be overcome. The cities of the Canaanites were fortified, described by the ten spies as "great and walled up to heaven" (Deut. 1:28) That was the language of unbelief's exaggeration, yet they were mighty strongholds which had to be overthrown. Even so, God's "I will not fail thee" was more than sufficient. Again, there was the food problem to be considered. In the wilderness the Israelites had been daily supplied with manna from heaven, but that was now to cease. When the Jordan was crossed that great host of people must quarter on the enemy. Who was to provide for such a multitude? How should they be fed? Was not such a problem enough to make Joshua quail? No, not after he had received such assurances.
Not only were the Canaanites a numerous and powerful foe, but those whom Joshua commanded were a most unpromising people. What trouble they had occasioned his predecessor in the desert! Ever ready to murmur, wanting to turn back to Egypt, stiff-necked, and with no faith in Jehovah. What could Joshua expect from their immediate descendants? How far could he count on their loyalty and cooperation? Was it not more than likely that their hearts would turn from him as those of their fathers so often had from Moses? Even so, God had said "I will not forsake thee" How well suited were those Divine assurances to his situation! In view of them what good reason had the Lord to bid him "Be strong and of a good courage". And in view of the same what sufficient ground had Joshua to go forward in full confidence and valor! So he would if he took those promises to heart and mixed faith with them. Ah, it all turned on that. As cause stands to effect so would the laying hold of those promises produce strength of spirit and courageous action. Joshua did receive them by faith, and such was their effect upon him.
What bearing does the above have upon us today? In our last we pointed out that the promise of Joshua 1:5 belongs to Christians today, and here we must insist that the precept "Be strong and of a good courage" is also addressed to us personally, that God so enjoins us. "Quit you like men, be strong" (1 Cor. 16:13), "be of good courage" (Ps. 31:24) make known the Divine requirements from us. Those are the graces specially needed by believers if they are to overcome their enemies, surmount the obstacles in their path and possess their possessions. Granted, says the reader, but when you bid me "be strong" you do but tantalize me, seeing that is the very thing I desire to be and yet am conscious I am not. But cannot you see the fault is entirely your own' that your weakness and fear is due to your failure to mix faith with God's promises? What more do you want than what God has said to you in Joshua 1:5? If God be for you, who can be against you? Look away from yourself, from your enemies, from your difficulties, unto Him who hath said "I will not fail thee, nor forsake thee": count upon Him, and strength will displace weakness and courage fear.
"Only be thou strong and very courageous, that thou mayest observe to do according to all the Law, which Moses My servant commanded thee" (v. 7). This exhortation is not a mere repetition of the one in the previous verse, but a particularizing of it or an application of the same to a specific duty. The "be strong and of a good courage" cf. verse 5 was more general, this here relates especially to walking in tee way of God's commandments. Resoluteness, fortitude, daring and perseverance were required for the great exploits which lay ahead, yet equally necessary and essential-if less apparent unto some today-was strength and courage if Joshua was to be completely submissive to the legislation of his predecessor. The world admires most the man who is independent, strikes out along a line of his own, and counts meekness and submission as a mean-spirited thing. It is the free-thinker and the free-liver who is generally admired by the godless, and obedience is despised as something servile. Joshua was now virtually made king in Jeshurun and it called for real courage for Israel's commander-in-chief to take his orders from another, and especially so when the carrying out of the same seemed to be a hazardous matter.
Let the Christian faithfully apply this exhortation unto himself and perhaps he will the better perceive what it involved for Joshua. "Be thou strong and very courageous, that (in order that) thou mayest observe to do according to all the Law". Is there not an inseparable connection between the two things: is not courage required in order to obedience? Fellow-Christian, if your character and conduct is to be regulated by the Divine standard, if all {he details of your life are to be ordered by God's statutes, what will men think and say of you? Will they not deem you mad? It calls for courage, courage of a high order, for a preacher to scorn all novelties and disdain the contemptuous sneers of his fellows that he is "behind the times" because he declares only the counsel of God. And it calls for real courage for the private Christian to cleave close to the path of obedience when many professors will sneer at his "strictness" and "strait-lacedness". How many are afraid of being thought "queer" or "puritanical"! Ah, my reader, it requires resolution and valor to swim against the tide of popular opinion, as it does to differ from "our doctrines" if one sees God's Word requires it.
"That thou mayest observe to do according to all the Law, which Moses My servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest" (v. 7). There was the commission which Joshua received from the Lord. He was not to be regulated by his own inclinations nor lean unto his own understanding, he was not to be governed by the principle of expediency nor be seeking to please those under him; instead, he must be actuated in all things by a "thus saith the Lord". For the carrying out of that commission he needed strength and courage, that he might be daring enough to strictly heed the instructions which Moses had left in writing for him. And in order to the exercise of those graces his heart must be constantly occupied with the assuring promises God had given him. So God's servant today must teach His people to observe all things whatsoever Christ has commanded, resting on His promise "Lo, I am with you alway". So too the private Christian must heed that word "whatsoever He saith unto you, do" (John 2:5), counting on His promise to make his way prosperous.
As another has pointed out, "In Joshua's case, full obedience to the Divine command involved innumerable difficulties, such as besieging fortified cities and fighting against warriors who came to battle in chariots of iron armed with scythes". He who contemplates enlisting under the banner of Christ needs well to sit down and count the cost, for it is no child's play. to "follow the Lamb whithersoever He goeth". A merely nominal profession is easy enough to make and maintain after the manner of the times, but to be a real Christian means to deny self, take up the cross and go forth unto Christ without the camp. Through his obedience Joshua made many enemies. When it became known that Jericho had been captured and Ai vanquished, we read of certain kings confederating together to destroy him. Such will be the experience of the obedient Christian. It will be his desire and effort to make no enemies, but if he is faithful to Christ many of his old friends will turn against him, and he probably prove that his foes are found even in his own household. "Woe unto you" if "all men speak well of you".
Joshua's obedience required strength and courage because it involved years of persevering effort. Rome was not built in a day, nor was Canaan captured in a twelve month. Long marches, protracted campaigns, much heavy fighting was entailed before Israel fully entered into possession of their heritage. As another has said "The days were not long enough for his battles. He bids the sun stand still and the moon is stayed: and even when that long day has passed, yet the morning sees him sword in hand still. Joshua was like those old knights who slept in their armor. He was always fighting". Such is the life of the Christian a warfare from end to end. No sooner does he receive pardon from Christ than the great conflict begins. Every yard of the narrow way which leadeth unto Life is contested-not a foot will Satan yield to him. When victory has been obtained over one lust, another immediately raises its ugly head. When one temptation has been overcome, ten others more subtle menace him. There is no respite, no furlough is granted. "He that endureth unto the end shall be saved", and none other will. Something more than human strength and prowess is called for.
"Do according to all the Law which Moses My servant commanded thee: turn not from it to the right hand or to the left". As one has well pointed out, "It is the exactness of obedience which constitutes the essence of obedience" The fact is that if we do not desire and earnestly endeavor to keep all of God's commandments we are totally lacking in the spirit of genuine obedience. He who picks and chooses between them is a self-pleaser and not a God-pleaser. The vast majority in Christendom today say, We must not be too precise: but that is too thin a garb to cover their hypocrisy. At heart they want to turn their backs on God's Law altogether, but as an open avowal of such a sentiment would at once expose them, they resort to such cant as, We must not be too nice, too strict, too particular. It is this temporizing and compromising which has brought Christendom into the sorry state that it is now in. An omission here and a human addition there opened the flood-gates of evil. As the Lord will have all our hearts or nothing, so He will accept only an obedience which respects "all His commandments" (Ps. 119:6), and not one which is partial and discriminating.
Joshua was granted no indulgence, but must adhere rigidly and constantly to the Rule set before him. No matter how contrary to natural wisdom and prudence might be the carrying out of its precepts, no matter how unpopular it should make him with the people of Israel, God required full and continuous obedience from him. And so He does of us today, and unto those of His nominal disciples who fail to render the same, He asks, "Why call ye Me, Lord, and do not the things which I say?" (Luke 6:46). Yes, "nominal" disciples is all they are, for He Himself declares "that servant which knew his Lord's will and prepared not, neither did according to His will, shall be beaten with many stripes" (Luke 12:47). t is probable that the apostle had Joshua 1:7 in mind when he said "by the armor of righteousness on the right hand and on the left" (2 Cor. 6:9)-righteousness is right doing, acting according to the standard of right, namely, the Law of God. When one said to a Puritan, "Many people have rent their consciences in halves: could you not just make a little nick in yours?" He answered, "No, I cannot, for my conscience belongs to God"
Finally, let us notice that the path of obedience is the path of prosperity: "turn not from it to the right hand or to the left, that (in order that) thou mayest prosper whithersoever thou goest" (v. 7). Conformity unto the revealed will of God may entail trial, but there will be abundant compensation. Of course there shall, for the Lord will be no man's Debtor. The path of obedience is the path of blessing: the treading thereof may incur the frowns of men, but what matters that if we have the smile of our Master! True, the prosperity may not immediately appear, for faith has to be tried and patience developed, yet in the long run it will be found that in keeping the Divine commandments "there is great reward" (Ps. 19:11). So Joshua found it: he adhered strictly to the Divine Law and success crowned his efforts; and that is recorded for our encouragement. Let us not forget that "Godliness is profitable for all things: having promise of the life that now is and of that which is to come" (1 Tim. 4:8), yet that promise is conditioned by our keeping of the precepts.
The Primacy of God's Word
We turn now to the closing portion of the great commission which Joshua received frown the Lord. We have already seen that it came to him after the death of Moses, and that it was concerned with Israel's conquest and occupation of the land of Canaan (v. 1-4). We have contemplated the blessed assurances which Jehovah gave unto His servant, for the comforting of his heart and the strengthening of his hands (v. 5). We have pondered the general injunction which God laid upon the new leader of His people (v. 6), and sought to show its meaning and timeliness. We have also noted the particular application which the Lord made of that injunction unto Joshua, in requiring that he should be very courageous in regulating all his actions by the statutes He had given through Moses and placed on permanent record as an authoritative Rule for all who should succeed him, and how that He enjoined implicit and undeviating obedience from him, (v. 7), and endeavored to indicate the very real and practical bearing all of that has upon our spiritual lives today. In what we are now to ponder, we learn what more was demanded of Joshua in order to ensure a successful realization of all the foregoing.
"This Book of the Law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous and then thou shalt have good success" (Josh. 1:8). Joshua was to be guided and governed wholly by the written Word, which was something unprecedented, unique, No man before Joshua had received orders from God to regulate his conduct by the Words of a Book. True, Abram and his household obeyed God's voice in keeping His commandments and His statutes (Gen. 26:5). Moses too had acted by Divine authority, but each had received his instructions from the mouth of the Lord, But Joshua, and all who succeeded him, must be governed by "this Book of the Law" It is remarkable that Joshua and the Book come before us together, without any introduction, in the same passage: "and the Lord said unto Moses, Write this in a book and rehearse it in the ears of Joshua" (Ex. 17:14)-the Book was prepared for Joshua; Joshua came to fulfill the words of the Book. The typical significance of that is at once apparent.
Let it be carefully noted that God's Word, from its very first appearance as a book, occupies the same position, namely, the position of unqualified supremacy. It was set above Joshua: all his actions were to be regulated by it. Let us also observe that the authority of this Book is quite independent of its quantity or size. "The law of Moses", "Moses and the Prophets", "The Law, the Prophets and the Psalms" (Luke 24:44), are descriptions of the same Book, differing in the quantity of its matter but not differing in its authority, nor in its relation to the people of God. "Blessed is he that readeth and they that hear the words of this prophecy" (Rev. 1:3), is a declaration that applies with equal force to the Holy Scriptures in every stage of their compilation, from the opening chapters of "The Book of the Law" till the completion of the Sacred Canon. Let us further remark that in this first title given to the Bible in its earliest form, we have emphasized its leading characteristic: it contains more than good advice or salutary counsel-it is a "Law" binding upon us, a Law clothed with Divine authority, a Rule for us to walk by.
"This Book of the Law" comprised the entire Pentateuch, the first five books (or chapters) of the O.T. It is not "these books of the Law" for all through the O.T. those five books are regarded as a unit. Now it is very rare indeed that we turn aside and pay any attention to the ravings of skeptics and infidels, but on this occasion we will depart from our custom. It is one of the many erroneous allegations of the self-styled "Higher Critics" that the Pentateuch was not written by Moses, but was composed at a very much later date-some say, in the time of king Manasseh; others, not until the days of Ezra. But over against this assertion, stands the fact that a definite "Book" is spoken of all through the O.T., as being constantly appealed to, with directions how it was to be preserved; and it should be of interest to our readers if we briefly outline the references to the same. The first mention of this "Book" is as stated above, in Exodus 17:14, and there we see it was written by Jehovah's command, and (in the Hebrew) is designated the Book.
"And Moses wrote all the words of the Lord . . . and he took the Book of the Covenant and read it in the audience of the people" (Ex. 24:4,7), tells who was its first penman. "Moses wrote their goings out according to their journeys by the commandment of the Lord" (Num. 33:2), and if we compare Deuteronomy 1:2, 3 and Deuteronomy 2:14 it will be found that those "journeys" were from the early part of the first year after Israel came out of Egypt until the end of the thirty-eighth. "Moses wrote this Law and delivered it unto the priests, the sons of Levi" (Deut. 31:9) entrusting it to their custody, and verse 26 of the same chapter informs us he bade the Levites, "take this Book of the Law and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against them". It is clear from verse 19 that copies were made of parts of it at least, but the standard copy was preserved in the side of the ark, which vessel was kept in the holy of holies. From that Standard copy each king of Israel was required to "write him a copy of this Law in a book out of that which is before the priests the Levites" (Deut. 17:18).
Once every seven years the whole of the Book of the Law was to be read in the hearing of the entire congregation. "And Moses commanded them, saying, At the end of every seventh year, in the solemnity of the year of release, in the feast of tabernacles, when all Israel is come to appear before the Lord their God in the place which He shall choose, thou shalt read this Law before all Israel in their hearing . . . that they may learn and fear the Lord your God and observe to do all the words of this Law" (Deut. 31:11-13). This was the Book by which Joshua was to be regulated. At a later date, the Spirit moved him to write therein (Josh. 24:26), as Samuel also added portions thereto (1 Sam. 10:25). It was this Book Davit] had in mind when he prayed "teach me Thy statutes"; "order my steps in Thy Word" (Ps. 119:12, 133). When David drew nigh unto death, he gave this commission unto Solomon: "Keep the charge of the Lord thy God, to walk in His ways, to keep His statutes and His commandments . . . as it is written in the Law of Moses, that thou mayest prosper in all that thou doest" (1 Kings 2:1-4).
Alas, Solomon failed to heed that injunction, following too much the evil devices of his heart. The decline which began in his reign accelerated and continued many generations, and during that time "this Book of the Law" was lost to the people. In the days of Josiah, the high priest "found the Book of the Law in the house of the Lord" (2 Kings 22:8), for He had guarded and preserved it despite Israel's apostasy, and the godly king himself read "all the words of the Book of the Covenant" in the hearing of a vast assembly (2 Kings 23:2, 3). Later, we find Ezra doing the same thing (Neh. 8:1,8, 13:1). Daniel made reference to this Book; "the curse is poured upon us and the oath that is written in the Law of Moses the servant of God, because we have sinned against Him" (Dan. 9:11). While the very last chapter of the O.T. contains this injunction, "Remember ye the Law of Moses, My servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments" (v. 4); which completes the cycle.
"This Book of the Law shall not depart out of thy mouth" (Josh. 1:8). No man, however dignified his position, is above the Law of God. Though exalted to be commander-in-chief over Israel, and thereby given great power and authority, Joshua himself must be in subjection to the Divine Law: he was to issue no orders save those which were authorized by the Rule given to him. He was to invent no new statutes or ordinances, but be regulated solely by what was written. If Joshua was to complete the work which Moses began, then he must maintain the Law which Moses had established. There was no need for him to make new laws: he was already furnished with a Divine and complete Charter, and that it was his business to heed and enforce. "To the Law and to the Testimony" he was to be held accountable, and if he spake not according thereto, then there was no light in him (Isa. 8:20), and those under him would be left in spiritual darkness. Just so far as he executed this commission would the smile of God be upon him and prosperity attend his efforts.
"But thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein" (Josh. 1:8). Meditation upon the Word of God is one of the most important of all the means of grace and growth in spirituality, yea there can be no true progress in vital and practical godliness without it. Meditation on Divine things is not optional but obligatory, for it is something which God has commanded us to attend unto. The order which Joshua received was not restricted to himself, but is addressed to all of God's people. Nor does it by any means stand alone. "Set your hearts unto all the words which I testify among you this day" (Deut. 32:46). "Ponder the path of thy feet" (Prov. 4:26); "Consider your ways" (Hag. 1:7). "Let these sayings sink down into your ears" (Luke 9:44), which they cannot do, unless they be frequently turned over in our minds. "Whatsoever things are true, venerable, just, pure, lovely . . . think on these things" (Phil. 4:8).
Meditating in God's Law day and night is one of the outstanding marks of the man whom He calls "Blessed" (Ps. 1:1, 2). It is a holy art and habit commended in the practice and example of the saints: Isaac (Gen. 24:62), David (Ps. 119), the mother of our Lord (Luke 1:19, 51). But though meditation be a duty and a great moral and spiritual aid, it is practiced by few. The usual plea proffered by those who neglect it is, I am too busy, my life is so crowded with a multiplicity of duties and concerns, that, alas, I have not the necessary leisure for quiet ruminating. Our first reply is, Then you are acting in the energy of the flesh and suffering yourself to be little better than a slave. God is no Egyptian taskmaster. Christ's yoke is easy and His burden is light and if your "burden" be heavy it is a self-imposed one. God calls you to no manner of life which crowds out the needs of your soul and entails the neglect of your eternal interests. "Set your affection on things above, not on things on the earth" (Col. 3:2) is His unchanging call, and He has given no harsh and unreasonable precepts.
But this plea "I am too busy to engage in regular and spiritual meditation" is an idle excuse, yea it is worse-it is a deceit of your evil heart. It is not because you are short of time, but because you lack a heart for the things of God! "Where your treasure is, there will your heart be also" (Matthew 6:21), and that which most occupies our heart will most engage the mind, for our thoughts always follow our affections; consequently the smallest actions, when we have no delight in them, are tedious and burdensome. Is it not money which most absorbs the attention of the miser? The voluptary thinks only of satisfying his senses. The giddy youth is concerned mainly with the pursuit of pleasure. The man of the world devotes his time and energies to acquiring wealth and honors. It is not lack of opportunity but of relish for the Word and a desire to please God which lies at the root of our failure here. Said David "O how love I Thy Law, it is my meditation all the day" (Ps. 119:97)-he evidenced his love for God's Law by constantly pondering it! To him meditation was not a task but a joy.
You may seek an extenuation by appealing to numerous obligations and heavy responsibilities, but it is invalid before God. You certainly do not hold a more important position than Joshua did, nor are your tasks more numerous and exacting. Well did Matthew Henry point out, "If ever any man's business might have excused him from meditation, and other acts of devotion, one would think Joshua's might at this time. It was a great trust that was lodged in his hands: the conduct of it was sufficient to fill him if he had ten souls, and yet he must find time and thoughts for meditation. Whatever affairs of this world we have on hand, we must not neglect the one thing needful". We cannot expect the God of Truth to be with us if we neglect the Truth of God. Nor is reading it and hearing it preached sufficient: they produce but a transient effect upon us, but meditating on some portion of the Word, going over it again and again in our minds, deepens the impression, fastens the truth on our memory, and sets our hearts and hands a-work.
But let us carefully observe that meditation was not enjoined upon Joshua in a general way, but with a specific design: "thou shalt meditate therein day and night, that (in order that) thou mayest observe to do according to all that is written therein". His mind was to be exercised upon God's Word with a specific purpose and practical end: not simply to rest in contemplation, but in order to be regulated by its precepts, through a serious inculcating of them upon his heart. Meditation was not to be an occasional luxury, but the regular discharge of a constant duty-"day and night", and this in order to a prompter, fuller and more acceptable obedience. God requires an intelligent, voluntary, and joyous obedience, and if we are really desirous of pleasing and glorifying Him we shall not only familiarize ourselves with His Word, but habitually ponder how its holy precepts may best regulate all the details of our daily lives. "I will meditate on Thy precepts, and have respect unto Thy ways" (Ps. 119:15) - the latter cannot properly be without the former.
It is easy to persuade ourselves we really desire that our lives may be well-pleasing to God, but what evidence can we produce that such a desire is genuine. That which is well-pleasing unto God is made known in His statutes: to what extent are our hearts and minds seriously engaged with them? It is by definitely recalling who is their Author that I am most likely to hold them in greater reverence and esteem, realize they are designed for my good, and bring my walk into fuller accord with them. It is only by repeated and prayerful meditation upon them that I shall perceive their spirituality and scope. For example, that the prohibition of any vice inculcates its opposite virtue: that the thing forbidden is not merely the overt act, but everything leading up to and stimulating the same. It is by meditating on the precepts we come to understand them, that our consciences are impressed by them, that our wills are moved to do them.
"My hands also will I lift up unto Thy commandments, which I have loved, and I will meditate in Thy statutes" (Ps. 119:48). The moving cause of David's respect for the Divine commandments was his love for them, and that produced two practical effects. First, a "lifting up of the hands", which is an expression of varied significance, but here it means to make a diligent application unto the keeping of them. "Without thee shall no man lift up his hand" (Gen. 41:44)-attempt to do anything. "Arise, O Lord; O God, lift up Thine hand: forget not the humble" (Ps. 10:12)-put forth Thine active power for their assistance. "Lift up the hands which hang down" (Heb. 12:12)-set them to vigorous use. It is, then, a figurative expression which imports a serious and deliberate setting about upon a course of action. "I will lift up my hands unto Thy commandments": I will apply myself diligently to the keeping of them; I will earnestly endeavor to put them into practice; such is my solemn resolution.
Second, and in order to the carrying out of that resolution, "I will meditate in Thy statutes". It is not enough to barely approve of them: they must also be performed-see James 1:22, 1 John 2:4. If we would seriously address ourselves to a course of obedience, then we must use much forethought and meditation. God's chief complaint against Israel of old was, "My people doth not consider" (Isa. 1:3). God's statutes must be kept in mind and what they require from us constantly pondered. The longer we hold the Divine precept before the conscience, the more powerfully shall we be affected by it. We complain of our forgetfulness, but fail to take the right course to cure it: the Word is only fixed in our minds by turning it over and over in our thoughts. "Be ye not unwise, but understanding what the will of the Lord is" (Eph. 5: 17): grace does not act as a charm, but sets us a-work, and much care and labor is entailed in obtaining spiritual understanding-see Proverbs 2:1-5.
"For then thou shalt make thy way prosperous, and then thou shall have good success". Yes, "then", but only then. We must comply with the required conditions. Walking in the path of God's commandments alone ensures success in the spiritual warfare. God's smile of approbation will not be upon us unless we walk as obedient children. Nor shall we possess our possessions and enjoy our heritage except as we conduct ourselves by the Divinely-given Rule. And in order to "observe to do according to all that is written therein" then we must "meditate therein day and night"! The designed use of this exercise is to bring the heart to a greater detestation of sin and a more diligent care to please God, and thereby we promote both our temporal and eternal welfare. We have dwelt the longer on these verses because they are of incalculable importance to the Christian life. If we would prosper as Joshua did, then we must act as he did!
The Concluding Charge
"Have not I commanded thee? Be strong and of a good courage: be not afraid, neither be thou dismayed, for the Lord thy God is with thee whithersoever thou goest" (Josh. 1:9). This was the concluding part of the charge which Jehovah there laid upon His servant. For the third time Joshua was bidden to be courageous. The natural inference to draw from such repetition would be that he was a timid and cowardly man; but his previous record effectively disposes of such a conclusion. He was one of the twelve selected by Moses to spy out the Land. In his bold dissent from the gloomy report of ten of his fellows, and in his fighting of Amalek (Ex. 17) he had manifested himself as one possessed of valor. Yet God saw fit to press this injunction upon him repeatedly: as Matthew Henry pointed out, "Those that have grace, have need to be called upon again and again to exercise grace and improve it". Though that precept did not imply that Joshua was faint-hearted, it did import he would be faced with situations which called for the exercise of sterling qualities.
But let it be pointed out that there is a moral courage, as well as a physical, and not all possessing the latter are endowed with the former. How many who flinched not in the face of the enemy's fire, were afraid to be seen reading God's Word! There is also strength of mind and will, which refuses to be daunted by difficulties and dismayed by failures. Let it also be noted that that threefold call to act valiantly was not a mere repetition. In verse 6 Joshua was bidden to be strong and of a good courage in view of the task before him-which demanded physical prowess. In verse 7 it was an injunction unto personal and moral courage: "that thou mayest observe to do according to all the Law"-to seek not counsel from his fellows, nor fear their criticisms, but to order all his actions by "the Book". It requires more courage to keep to the old paths than it does to follow after novelties. A stout heart is indispensable in order to tread the path of God's commandments.
"Have not I commanded thee? Be strong and of a good courage" (v. 9). It seems to us this was more distinctly a call to the exercise of spiritual courage. In proportion as the child of God becomes aware of his own weakness and insufficiency, he is very apt to be cast down; instead, it should make him look outside himself and lay hold of the strength of Another. Was it not as though the Lord said to His servant: It is indeed unto a great undertaking I have commissioned thee, but let not a sense of thine own infirmities deter thee, for "have not I commanded thee"! It would be a great help unto Joshua if he kept his eye on the Divine warrant. The same One who had issued the precept must be looked unto for enablement to the performance thereof. Christ Himself was borne up under His suffering by a regard to the Divine will: "as the Father gave Me commandment, even so I do; Arise, let us go hence" (John 14:31).
"Have not I commanded them? Be strong and of a good courage". It is not sufficiently realized that God's commandments, equally with His promises, are addressed unto faith; yet a little reflection ought to convince us that such is the case. That which we are required to believe and take for our Rule is the Word of God as a whole, and a heart which has been turned unto the Lord and brought into loving subjection to Him does not delight in one part of it and despise another. The fact is we do not believingly receive God's Word at all, unless we heartily receive everything in it: there are precisely the same reasons for our embracing the precepts as the promises. Yea, in one sense, it should be easier for us to be convinced of our present duty than to be assured of the future things promised us. It is by our obedience to the Divine precepts that our faith is to be tested and measured. Faith without works is dead. Faith worketh by love (Gal. 5:6), and how can I express my love than by doing what God bids me: "he that hath My commandments and keepeth them, he it is that loveth Me" (John 14:21).
"I have believed Thy commandments"' (Ps. 119:66). Have we? Do we clearly understand what is signified and included in that statement? To "believe God's commandments" is to have a ready alacrity to hear God's voice in them, for the heart to be suitably impressed and for our actions to be regulated by them. Faith always has to do with God Himself. It is the work of faith to acquaint us with the character of God and His attributes, and to be duly influenced in our souls by a sense of the same. Faith looks to His majesty as truly as it does to His love, and submits to His authority as truly as it delights in His grace. The precepts as much as the promises bind us to trust in God: the one issues from His lips and requires a response from us as much as does the other. The commandments are an expression of God's will, binding us to our duty, and since they are not addressed unto sense, they must be given unto faith. There can, in fact, be no acceptable obedience unless it proceeds from faith-Hebrews 11:8.
Faith views the commandments as what God demands of me and therefore submits to His authority. As the promises are not really esteemed and embraced by us unless they are received as from God, so the precepts do not awe our consciences nor bring the will into subjection to them unless we accept them as Divine fiats binding upon us. If we actually believe God's promises with a living faith, then our hearts are drawn off from carnal vanities, to seek our happiness in what they pledge us. In like manner, when we actually believe God's precepts with a lively faith, our hearts are drawn off from a course of self-will, for we accept them as the only Rule to guide and govern us in the obtaining of that happiness; and thereby we submit ourselves to the Divine authority and conduct ourselves "as obedient children". Nothing produces a real submission of soul but a conscious subjection to a "thus saith the Lord."
Faith receives the commandments as coming from an all-mighty Lawgiver and therefore as One who is not to be trifled with, knowing "There is one Lawgiver, who is able to save and to destroy" (James 4:12). It is because the unregenerate do not believe in the majesty, authority, righteousness and power of God that they so lightly regard and despise His commandments. But faith realizes there is a Day of accounting, a Day of Judgment ahead, and keeps before it the penalty of disobedience. Hebrews 2:1-4 makes it clear that we ought to be as solemnly affected by the Divine Law and the majesty of its Promulgator as though we had been personally present at Sinai. But faith not only recognizes the authority of the Divine precepts but their excellency too. It sets too its seal that "the Law is holy, and the Commandment holy, and just and good" (Rom. 7:12). Nay more, it says with the apostle "I delight in the Law of God after the inward man" (Rom. 7:22).
When the apostle declared "I consent to the Law that it is good" (Rom. 7:16) he expressed his willingness and desire to be ruled by a perfect Law. A bare assent is not sufficient: there must be a consent too-a readiness to obey. "Consent" is a mixed act, in which the judgment and the will concur. The commandments are not only received as God's, but they are highly valued and embraced as such. The more we are convinced of their excellency, the easier it is to obey them. "The Lord commanded us to do all these statutes, to fear the Lord our God, for our good always" (Deut. 6:24). Satan would fain have us think God's Law is a severe and harsh one; but the Spirit assures us "His commandments are not grievous" (1 John 5:4). God has made an inseparable connection between the precepts and the promises: the latter cannot benefit us if we disregard the former-our peace and happiness depend on complying with the one as much as it does with the other. Our assurance of acceptance with God cannot be greater than the diligence of our obedience: see 1 John 2:4.
"Have not I commanded thee? Be strong and of a good courage, be not afraid, neither be thou dismayed". Let it be duly noted that the Divine precepts are to govern our inner man as well as our actions. "Behold, Thou desirest truth in the inward parts" (Ps. 51:6). God's commands require more than external conformity, including also the state of our hearts, and the spirit in which, we obey. Covetousness is as sinful as lying, anxiety as theft, despair as murder, for each is a disobeying God. The above command is addressed to us as truly as it was to Joshua, and so too is the promise that accompanies it: "For the Lord thy God is with thee whithersoever thou goest"-with us as "a very present help". How that should encourage us to turn the precepts into believing prayer, looking to the Lord to work in us that which He requireth, and counting upon Him to do so! Then, can we, in the fullest sense say, "I have believed Thy commandments".
Here then was an additional reason why the Lord should, three times over, bid Joshua "be strong and of a good courage": "it was not written (not spoken) for his sake alone . . . but for us also" (Rom. 4:23, 24), and that is why we have spent so much time upon these particular verses. The directions given to Joshua for the conquering of Canaan and enjoyment of the promised heritage, are the instructions we must needs follow if success is to be ours in the warfare to which we are called. It is the "good fight of faith" in which we are to engage, and a life of faith consists first and foremost in a life of obedience to the Divine statutes, submitting ourselves to the authority of an invisible God, ordering our lives by the Rule He has given us. It consists in a trustful seeking of strength from Him that we may be enabled to do those things which are pleasing in His sight. It consists in a laying hold of His promises as the incentive of our task.
But a life of faith calls for a stout heart, that we may not be daunted by either the difficulties or the dangers of the way. The flesh, the world and the Devil are arrayed against us, seeking our destruction. Nor are we called upon to engage them for a season only-it is a lifelong battle. Nor can we expect to avoid hardship or escape being wounded in such a conflict. Let the young Christian realize, then, that if he is to be a good soldier of Jesus Christ" (2 Tim. 2:3) he must "be strong and of a good courage", and faint not though the march wearies, and be not dismayed when the enemy gains an advantage over him. He may be bested in the preliminary skirmishes, he may be hard put to it to so much as hold his ground for days together, but if he "endure to the end"-and for that fortitude, resoluteness, perseverance, as well as trusting in the Lord, are indispensable-victory is certain.
2. The Great Commission (Concluded)
Joshua 1:1-9
Divine Injunctions
When Jehovah called Moses to go down into Egypt and make known His demand unto Pharaoh He assured His servant "I will be with thy mouth and teach thee what thou shalt say" (Ex. 4:12). When Jeremiah was ordained a prophet unto the nations and he shrank from the task before him, God said "they shall fight against thee, but they shall not prevail against thee, for I am with thee, saith the Lord, to deliver thee" (Jer. 1:19). With such assurances does the Lord fortify the hearts of those whom He commissions to go forth in His name. Similarly, when the risen Redeemer bade His apostles make disciples of all nations and baptize them, He first emphasized the fact that "all power had been given to Him in heaven and in earth", and then comforted them with the declaration "Lo, I am with you alway, even unto the end of the world (Matthew 28:18-20). So too when He told Paul to remain at Corinth, He cheered him thus: "Be not afraid, but speak, and hold not thy peace, for I am with thee and no man shall set on thee to hurt thee, for I have much people in this city" (Acts 18:9, 10).
In like manner did the Lord prepare Joshua for the undertaking to which he was called. First, He gave him the threefold assurance, "There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee" (Josh. 1:5). The time had arrived when he was to lead the people of Israel across the Jordan and marshal their forces for the conquest of the promised land. On the threshold of that difficult and dangerous task Jehovah had thus encouraged and animated His servant. Great were the obstacles and perils confronting them, but great too were the consolations here vouchsafed him. Highly favored as was Joshua in being made the recipient of such promises, yet they were not designed to set aside the discharge of his own responsibility: he was not to say within himself, These covenant engagements will certainly be fulfilled, so there is no need for me to be exercised. So far from using them as a couch for him to rest upon, they were designed as, a girdle wherewith to gird up his loins for future activities.
"Be strong and of a good courage, for unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them. Only be thou strong and very courageous" (Josh. 1:6,7). The Divine assurance received by Joshua was therefore intended as a spur unto energy, as an incentive to the performance of duty, for the quickening of his heart unto the same. The connection between this exhortation and what immediately precedes it inculcates a most important practical lesson: God's promises are not meant to set aside His precepts, but rather are given to encourage us to do with all our hearts and might whatever He has bidden us. Assurances of Divine assistance must never be regarded as nullifying our accountability or as rendering needless the putting forth of our utmost endeavors, but instead, are to be taken as so many guarantees that if we be "always abounding in the work of the Lord" (the discharge of our daily duties), then we may know "that our labor is not in vain in the Lord" (1 Cor. 15:58).
Those professing Christians who reason, God has promised never to leave nor forsake us and therefore it is quite safe for us to flirt with the world and trifle with Sill, do but make manifest the unregenerate condition of their hearts. They who take unto themselves the Divine declaration "He who hath begun a good work in you will perform it until the day of Jesus Christ" (Phil. 1:6), and then conclude there is no need for them to make their calling and election sure, or desire the sincere milk of the Word that they may grow thereby, render it very doubtful that a good work has been begun in them. They who say, God will assuredly fulfill His decrees and draw unto Christ all whom He has ordained unto eternal life, and therefore there is no need for us to be deeply concerned about souls and seek after their salvation, speak not the language of His true children, but wrest the Truth. If our response to God's promises be that of sloth and carelessness, that is proof we have received them carnally and not spiritually. The use or misuse we make of the Divine cordials affords a good index of the state of our hearts.
God had just assured Joshua "as I was with Moses, so I will be with thee" That language was unequivocal and unqualified, yet it was far from signifying that he might take things easily, or simply "stand still, and see the salvation of the Lord"-words which have heed grievously misapplied. No, rather were they designed to inspire him to the performance of duty and to let him know that his efforts should not be in vain. "Be strong and of a good courage"' that was the first effect which those assurances should work in him, and until they did he was not fitted for the task before him. That task entailed the facing of problems and dangers such as were enough to make the stoutest heart to quake, nevertheless, Joshua was to undertake it without trepidation or hesitation. And why so? Because the living God, the omnipotent Jehovah had declared that not a man should be able to stand before him, that He would not fail nor forsake him. Then what was there to fear? Had not Joshua good ground, sufficient reason, to be strong and to act valiantly?
Upon entering Canaan powerful enemies had to be faced, for the land was inhabited by races of giants, men who were famous both for stature and strength. They were a fierce and warlike people, strongly armed, for they had "chariots of iron" (Josh. 17:16). True, but God had said "Not any man shall be able to stand before thee". Formidable obstacles had to be overcome. The cities of the Canaanites were fortified, described by the ten spies as "great and walled up to heaven" (Deut. 1:28) That was the language of unbelief's exaggeration, yet they were mighty strongholds which had to be overthrown. Even so, God's "I will not fail thee" was more than sufficient. Again, there was the food problem to be considered. In the wilderness the Israelites had been daily supplied with manna from heaven, but that was now to cease. When the Jordan was crossed that great host of people must quarter on the enemy. Who was to provide for such a multitude? How should they be fed? Was not such a problem enough to make Joshua quail? No, not after he had received such assurances.
Not only were the Canaanites a numerous and powerful foe, but those whom Joshua commanded were a most unpromising people. What trouble they had occasioned his predecessor in the desert! Ever ready to murmur, wanting to turn back to Egypt, stiff-necked, and with no faith in Jehovah. What could Joshua expect from their immediate descendants? How far could he count on their loyalty and cooperation? Was it not more than likely that their hearts would turn from him as those of their fathers so often had from Moses? Even so, God had said "I will not forsake thee" How well suited were those Divine assurances to his situation! In view of them what good reason had the Lord to bid him "Be strong and of a good courage". And in view of the same what sufficient ground had Joshua to go forward in full confidence and valor! So he would if he took those promises to heart and mixed faith with them. Ah, it all turned on that. As cause stands to effect so would the laying hold of those promises produce strength of spirit and courageous action. Joshua did receive them by faith, and such was their effect upon him.
What bearing does the above have upon us today? In our last we pointed out that the promise of Joshua 1:5 belongs to Christians today, and here we must insist that the precept "Be strong and of a good courage" is also addressed to us personally, that God so enjoins us. "Quit you like men, be strong" (1 Cor. 16:13), "be of good courage" (Ps. 31:24) make known the Divine requirements from us. Those are the graces specially needed by believers if they are to overcome their enemies, surmount the obstacles in their path and possess their possessions. Granted, says the reader, but when you bid me "be strong" you do but tantalize me, seeing that is the very thing I desire to be and yet am conscious I am not. But cannot you see the fault is entirely your own' that your weakness and fear is due to your failure to mix faith with God's promises? What more do you want than what God has said to you in Joshua 1:5? If God be for you, who can be against you? Look away from yourself, from your enemies, from your difficulties, unto Him who hath said "I will not fail thee, nor forsake thee": count upon Him, and strength will displace weakness and courage fear.
"Only be thou strong and very courageous, that thou mayest observe to do according to all the Law, which Moses My servant commanded thee" (v. 7). This exhortation is not a mere repetition of the one in the previous verse, but a particularizing of it or an application of the same to a specific duty. The "be strong and of a good courage" cf. verse 5 was more general, this here relates especially to walking in tee way of God's commandments. Resoluteness, fortitude, daring and perseverance were required for the great exploits which lay ahead, yet equally necessary and essential-if less apparent unto some today-was strength and courage if Joshua was to be completely submissive to the legislation of his predecessor. The world admires most the man who is independent, strikes out along a line of his own, and counts meekness and submission as a mean-spirited thing. It is the free-thinker and the free-liver who is generally admired by the godless, and obedience is despised as something servile. Joshua was now virtually made king in Jeshurun and it called for real courage for Israel's commander-in-chief to take his orders from another, and especially so when the carrying out of the same seemed to be a hazardous matter.
Let the Christian faithfully apply this exhortation unto himself and perhaps he will the better perceive what it involved for Joshua. "Be thou strong and very courageous, that (in order that) thou mayest observe to do according to all the Law". Is there not an inseparable connection between the two things: is not courage required in order to obedience? Fellow-Christian, if your character and conduct is to be regulated by the Divine standard, if all {he details of your life are to be ordered by God's statutes, what will men think and say of you? Will they not deem you mad? It calls for courage, courage of a high order, for a preacher to scorn all novelties and disdain the contemptuous sneers of his fellows that he is "behind the times" because he declares only the counsel of God. And it calls for real courage for the private Christian to cleave close to the path of obedience when many professors will sneer at his "strictness" and "strait-lacedness". How many are afraid of being thought "queer" or "puritanical"! Ah, my reader, it requires resolution and valor to swim against the tide of popular opinion, as it does to differ from "our doctrines" if one sees God's Word requires it.
"That thou mayest observe to do according to all the Law, which Moses My servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest" (v. 7). There was the commission which Joshua received from the Lord. He was not to be regulated by his own inclinations nor lean unto his own understanding, he was not to be governed by the principle of expediency nor be seeking to please those under him; instead, he must be actuated in all things by a "thus saith the Lord". For the carrying out of that commission he needed strength and courage, that he might be daring enough to strictly heed the instructions which Moses had left in writing for him. And in order to the exercise of those graces his heart must be constantly occupied with the assuring promises God had given him. So God's servant today must teach His people to observe all things whatsoever Christ has commanded, resting on His promise "Lo, I am with you alway". So too the private Christian must heed that word "whatsoever He saith unto you, do" (John 2:5), counting on His promise to make his way prosperous.
As another has pointed out, "In Joshua's case, full obedience to the Divine command involved innumerable difficulties, such as besieging fortified cities and fighting against warriors who came to battle in chariots of iron armed with scythes". He who contemplates enlisting under the banner of Christ needs well to sit down and count the cost, for it is no child's play. to "follow the Lamb whithersoever He goeth". A merely nominal profession is easy enough to make and maintain after the manner of the times, but to be a real Christian means to deny self, take up the cross and go forth unto Christ without the camp. Through his obedience Joshua made many enemies. When it became known that Jericho had been captured and Ai vanquished, we read of certain kings confederating together to destroy him. Such will be the experience of the obedient Christian. It will be his desire and effort to make no enemies, but if he is faithful to Christ many of his old friends will turn against him, and he probably prove that his foes are found even in his own household. "Woe unto you" if "all men speak well of you".
Joshua's obedience required strength and courage because it involved years of persevering effort. Rome was not built in a day, nor was Canaan captured in a twelve month. Long marches, protracted campaigns, much heavy fighting was entailed before Israel fully entered into possession of their heritage. As another has said "The days were not long enough for his battles. He bids the sun stand still and the moon is stayed: and even when that long day has passed, yet the morning sees him sword in hand still. Joshua was like those old knights who slept in their armor. He was always fighting". Such is the life of the Christian a warfare from end to end. No sooner does he receive pardon from Christ than the great conflict begins. Every yard of the narrow way which leadeth unto Life is contested-not a foot will Satan yield to him. When victory has been obtained over one lust, another immediately raises its ugly head. When one temptation has been overcome, ten others more subtle menace him. There is no respite, no furlough is granted. "He that endureth unto the end shall be saved", and none other will. Something more than human strength and prowess is called for.
"Do according to all the Law which Moses My servant commanded thee: turn not from it to the right hand or to the left". As one has well pointed out, "It is the exactness of obedience which constitutes the essence of obedience" The fact is that if we do not desire and earnestly endeavor to keep all of God's commandments we are totally lacking in the spirit of genuine obedience. He who picks and chooses between them is a self-pleaser and not a God-pleaser. The vast majority in Christendom today say, We must not be too precise: but that is too thin a garb to cover their hypocrisy. At heart they want to turn their backs on God's Law altogether, but as an open avowal of such a sentiment would at once expose them, they resort to such cant as, We must not be too nice, too strict, too particular. It is this temporizing and compromising which has brought Christendom into the sorry state that it is now in. An omission here and a human addition there opened the flood-gates of evil. As the Lord will have all our hearts or nothing, so He will accept only an obedience which respects "all His commandments" (Ps. 119:6), and not one which is partial and discriminating.
Joshua was granted no indulgence, but must adhere rigidly and constantly to the Rule set before him. No matter how contrary to natural wisdom and prudence might be the carrying out of its precepts, no matter how unpopular it should make him with the people of Israel, God required full and continuous obedience from him. And so He does of us today, and unto those of His nominal disciples who fail to render the same, He asks, "Why call ye Me, Lord, and do not the things which I say?" (Luke 6:46). Yes, "nominal" disciples is all they are, for He Himself declares "that servant which knew his Lord's will and prepared not, neither did according to His will, shall be beaten with many stripes" (Luke 12:47). t is probable that the apostle had Joshua 1:7 in mind when he said "by the armor of righteousness on the right hand and on the left" (2 Cor. 6:9)-righteousness is right doing, acting according to the standard of right, namely, the Law of God. When one said to a Puritan, "Many people have rent their consciences in halves: could you not just make a little nick in yours?" He answered, "No, I cannot, for my conscience belongs to God"
Finally, let us notice that the path of obedience is the path of prosperity: "turn not from it to the right hand or to the left, that (in order that) thou mayest prosper whithersoever thou goest" (v. 7). Conformity unto the revealed will of God may entail trial, but there will be abundant compensation. Of course there shall, for the Lord will be no man's Debtor. The path of obedience is the path of blessing: the treading thereof may incur the frowns of men, but what matters that if we have the smile of our Master! True, the prosperity may not immediately appear, for faith has to be tried and patience developed, yet in the long run it will be found that in keeping the Divine commandments "there is great reward" (Ps. 19:11). So Joshua found it: he adhered strictly to the Divine Law and success crowned his efforts; and that is recorded for our encouragement. Let us not forget that "Godliness is profitable for all things: having promise of the life that now is and of that which is to come" (1 Tim. 4:8), yet that promise is conditioned by our keeping of the precepts.
The Primacy of God's Word
We turn now to the closing portion of the great commission which Joshua received frown the Lord. We have already seen that it came to him after the death of Moses, and that it was concerned with Israel's conquest and occupation of the land of Canaan (v. 1-4). We have contemplated the blessed assurances which Jehovah gave unto His servant, for the comforting of his heart and the strengthening of his hands (v. 5). We have pondered the general injunction which God laid upon the new leader of His people (v. 6), and sought to show its meaning and timeliness. We have also noted the particular application which the Lord made of that injunction unto Joshua, in requiring that he should be very courageous in regulating all his actions by the statutes He had given through Moses and placed on permanent record as an authoritative Rule for all who should succeed him, and how that He enjoined implicit and undeviating obedience from him, (v. 7), and endeavored to indicate the very real and practical bearing all of that has upon our spiritual lives today. In what we are now to ponder, we learn what more was demanded of Joshua in order to ensure a successful realization of all the foregoing.
"This Book of the Law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous and then thou shalt have good success" (Josh. 1:8). Joshua was to be guided and governed wholly by the written Word, which was something unprecedented, unique, No man before Joshua had received orders from God to regulate his conduct by the Words of a Book. True, Abram and his household obeyed God's voice in keeping His commandments and His statutes (Gen. 26:5). Moses too had acted by Divine authority, but each had received his instructions from the mouth of the Lord, But Joshua, and all who succeeded him, must be governed by "this Book of the Law" It is remarkable that Joshua and the Book come before us together, without any introduction, in the same passage: "and the Lord said unto Moses, Write this in a book and rehearse it in the ears of Joshua" (Ex. 17:14)-the Book was prepared for Joshua; Joshua came to fulfill the words of the Book. The typical significance of that is at once apparent.
Let it be carefully noted that God's Word, from its very first appearance as a book, occupies the same position, namely, the position of unqualified supremacy. It was set above Joshua: all his actions were to be regulated by it. Let us also observe that the authority of this Book is quite independent of its quantity or size. "The law of Moses", "Moses and the Prophets", "The Law, the Prophets and the Psalms" (Luke 24:44), are descriptions of the same Book, differing in the quantity of its matter but not differing in its authority, nor in its relation to the people of God. "Blessed is he that readeth and they that hear the words of this prophecy" (Rev. 1:3), is a declaration that applies with equal force to the Holy Scriptures in every stage of their compilation, from the opening chapters of "The Book of the Law" till the completion of the Sacred Canon. Let us further remark that in this first title given to the Bible in its earliest form, we have emphasized its leading characteristic: it contains more than good advice or salutary counsel-it is a "Law" binding upon us, a Law clothed with Divine authority, a Rule for us to walk by.
"This Book of the Law" comprised the entire Pentateuch, the first five books (or chapters) of the O.T. It is not "these books of the Law" for all through the O.T. those five books are regarded as a unit. Now it is very rare indeed that we turn aside and pay any attention to the ravings of skeptics and infidels, but on this occasion we will depart from our custom. It is one of the many erroneous allegations of the self-styled "Higher Critics" that the Pentateuch was not written by Moses, but was composed at a very much later date-some say, in the time of king Manasseh; others, not until the days of Ezra. But over against this assertion, stands the fact that a definite "Book" is spoken of all through the O.T., as being constantly appealed to, with directions how it was to be preserved; and it should be of interest to our readers if we briefly outline the references to the same. The first mention of this "Book" is as stated above, in Exodus 17:14, and there we see it was written by Jehovah's command, and (in the Hebrew) is designated the Book.
"And Moses wrote all the words of the Lord . . . and he took the Book of the Covenant and read it in the audience of the people" (Ex. 24:4,7), tells who was its first penman. "Moses wrote their goings out according to their journeys by the commandment of the Lord" (Num. 33:2), and if we compare Deuteronomy 1:2, 3 and Deuteronomy 2:14 it will be found that those "journeys" were from the early part of the first year after Israel came out of Egypt until the end of the thirty-eighth. "Moses wrote this Law and delivered it unto the priests, the sons of Levi" (Deut. 31:9) entrusting it to their custody, and verse 26 of the same chapter informs us he bade the Levites, "take this Book of the Law and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against them". It is clear from verse 19 that copies were made of parts of it at least, but the standard copy was preserved in the side of the ark, which vessel was kept in the holy of holies. From that Standard copy each king of Israel was required to "write him a copy of this Law in a book out of that which is before the priests the Levites" (Deut. 17:18).
Once every seven years the whole of the Book of the Law was to be read in the hearing of the entire congregation. "And Moses commanded them, saying, At the end of every seventh year, in the solemnity of the year of release, in the feast of tabernacles, when all Israel is come to appear before the Lord their God in the place which He shall choose, thou shalt read this Law before all Israel in their hearing . . . that they may learn and fear the Lord your God and observe to do all the words of this Law" (Deut. 31:11-13). This was the Book by which Joshua was to be regulated. At a later date, the Spirit moved him to write therein (Josh. 24:26), as Samuel also added portions thereto (1 Sam. 10:25). It was this Book Davit] had in mind when he prayed "teach me Thy statutes"; "order my steps in Thy Word" (Ps. 119:12, 133). When David drew nigh unto death, he gave this commission unto Solomon: "Keep the charge of the Lord thy God, to walk in His ways, to keep His statutes and His commandments . . . as it is written in the Law of Moses, that thou mayest prosper in all that thou doest" (1 Kings 2:1-4).
Alas, Solomon failed to heed that injunction, following too much the evil devices of his heart. The decline which began in his reign accelerated and continued many generations, and during that time "this Book of the Law" was lost to the people. In the days of Josiah, the high priest "found the Book of the Law in the house of the Lord" (2 Kings 22:8), for He had guarded and preserved it despite Israel's apostasy, and the godly king himself read "all the words of the Book of the Covenant" in the hearing of a vast assembly (2 Kings 23:2, 3). Later, we find Ezra doing the same thing (Neh. 8:1,8, 13:1). Daniel made reference to this Book; "the curse is poured upon us and the oath that is written in the Law of Moses the servant of God, because we have sinned against Him" (Dan. 9:11). While the very last chapter of the O.T. contains this injunction, "Remember ye the Law of Moses, My servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments" (v. 4); which completes the cycle.
"This Book of the Law shall not depart out of thy mouth" (Josh. 1:8). No man, however dignified his position, is above the Law of God. Though exalted to be commander-in-chief over Israel, and thereby given great power and authority, Joshua himself must be in subjection to the Divine Law: he was to issue no orders save those which were authorized by the Rule given to him. He was to invent no new statutes or ordinances, but be regulated solely by what was written. If Joshua was to complete the work which Moses began, then he must maintain the Law which Moses had established. There was no need for him to make new laws: he was already furnished with a Divine and complete Charter, and that it was his business to heed and enforce. "To the Law and to the Testimony" he was to be held accountable, and if he spake not according thereto, then there was no light in him (Isa. 8:20), and those under him would be left in spiritual darkness. Just so far as he executed this commission would the smile of God be upon him and prosperity attend his efforts.
"But thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein" (Josh. 1:8). Meditation upon the Word of God is one of the most important of all the means of grace and growth in spirituality, yea there can be no true progress in vital and practical godliness without it. Meditation on Divine things is not optional but obligatory, for it is something which God has commanded us to attend unto. The order which Joshua received was not restricted to himself, but is addressed to all of God's people. Nor does it by any means stand alone. "Set your hearts unto all the words which I testify among you this day" (Deut. 32:46). "Ponder the path of thy feet" (Prov. 4:26); "Consider your ways" (Hag. 1:7). "Let these sayings sink down into your ears" (Luke 9:44), which they cannot do, unless they be frequently turned over in our minds. "Whatsoever things are true, venerable, just, pure, lovely . . . think on these things" (Phil. 4:8).
Meditating in God's Law day and night is one of the outstanding marks of the man whom He calls "Blessed" (Ps. 1:1, 2). It is a holy art and habit commended in the practice and example of the saints: Isaac (Gen. 24:62), David (Ps. 119), the mother of our Lord (Luke 1:19, 51). But though meditation be a duty and a great moral and spiritual aid, it is practiced by few. The usual plea proffered by those who neglect it is, I am too busy, my life is so crowded with a multiplicity of duties and concerns, that, alas, I have not the necessary leisure for quiet ruminating. Our first reply is, Then you are acting in the energy of the flesh and suffering yourself to be little better than a slave. God is no Egyptian taskmaster. Christ's yoke is easy and His burden is light and if your "burden" be heavy it is a self-imposed one. God calls you to no manner of life which crowds out the needs of your soul and entails the neglect of your eternal interests. "Set your affection on things above, not on things on the earth" (Col. 3:2) is His unchanging call, and He has given no harsh and unreasonable precepts.
But this plea "I am too busy to engage in regular and spiritual meditation" is an idle excuse, yea it is worse-it is a deceit of your evil heart. It is not because you are short of time, but because you lack a heart for the things of God! "Where your treasure is, there will your heart be also" (Matthew 6:21), and that which most occupies our heart will most engage the mind, for our thoughts always follow our affections; consequently the smallest actions, when we have no delight in them, are tedious and burdensome. Is it not money which most absorbs the attention of the miser? The voluptary thinks only of satisfying his senses. The giddy youth is concerned mainly with the pursuit of pleasure. The man of the world devotes his time and energies to acquiring wealth and honors. It is not lack of opportunity but of relish for the Word and a desire to please God which lies at the root of our failure here. Said David "O how love I Thy Law, it is my meditation all the day" (Ps. 119:97)-he evidenced his love for God's Law by constantly pondering it! To him meditation was not a task but a joy.
You may seek an extenuation by appealing to numerous obligations and heavy responsibilities, but it is invalid before God. You certainly do not hold a more important position than Joshua did, nor are your tasks more numerous and exacting. Well did Matthew Henry point out, "If ever any man's business might have excused him from meditation, and other acts of devotion, one would think Joshua's might at this time. It was a great trust that was lodged in his hands: the conduct of it was sufficient to fill him if he had ten souls, and yet he must find time and thoughts for meditation. Whatever affairs of this world we have on hand, we must not neglect the one thing needful". We cannot expect the God of Truth to be with us if we neglect the Truth of God. Nor is reading it and hearing it preached sufficient: they produce but a transient effect upon us, but meditating on some portion of the Word, going over it again and again in our minds, deepens the impression, fastens the truth on our memory, and sets our hearts and hands a-work.
But let us carefully observe that meditation was not enjoined upon Joshua in a general way, but with a specific design: "thou shalt meditate therein day and night, that (in order that) thou mayest observe to do according to all that is written therein". His mind was to be exercised upon God's Word with a specific purpose and practical end: not simply to rest in contemplation, but in order to be regulated by its precepts, through a serious inculcating of them upon his heart. Meditation was not to be an occasional luxury, but the regular discharge of a constant duty-"day and night", and this in order to a prompter, fuller and more acceptable obedience. God requires an intelligent, voluntary, and joyous obedience, and if we are really desirous of pleasing and glorifying Him we shall not only familiarize ourselves with His Word, but habitually ponder how its holy precepts may best regulate all the details of our daily lives. "I will meditate on Thy precepts, and have respect unto Thy ways" (Ps. 119:15) - the latter cannot properly be without the former.
It is easy to persuade ourselves we really desire that our lives may be well-pleasing to God, but what evidence can we produce that such a desire is genuine. That which is well-pleasing unto God is made known in His statutes: to what extent are our hearts and minds seriously engaged with them? It is by definitely recalling who is their Author that I am most likely to hold them in greater reverence and esteem, realize they are designed for my good, and bring my walk into fuller accord with them. It is only by repeated and prayerful meditation upon them that I shall perceive their spirituality and scope. For example, that the prohibition of any vice inculcates its opposite virtue: that the thing forbidden is not merely the overt act, but everything leading up to and stimulating the same. It is by meditating on the precepts we come to understand them, that our consciences are impressed by them, that our wills are moved to do them.
"My hands also will I lift up unto Thy commandments, which I have loved, and I will meditate in Thy statutes" (Ps. 119:48). The moving cause of David's respect for the Divine commandments was his love for them, and that produced two practical effects. First, a "lifting up of the hands", which is an expression of varied significance, but here it means to make a diligent application unto the keeping of them. "Without thee shall no man lift up his hand" (Gen. 41:44)-attempt to do anything. "Arise, O Lord; O God, lift up Thine hand: forget not the humble" (Ps. 10:12)-put forth Thine active power for their assistance. "Lift up the hands which hang down" (Heb. 12:12)-set them to vigorous use. It is, then, a figurative expression which imports a serious and deliberate setting about upon a course of action. "I will lift up my hands unto Thy commandments": I will apply myself diligently to the keeping of them; I will earnestly endeavor to put them into practice; such is my solemn resolution.
Second, and in order to the carrying out of that resolution, "I will meditate in Thy statutes". It is not enough to barely approve of them: they must also be performed-see James 1:22, 1 John 2:4. If we would seriously address ourselves to a course of obedience, then we must use much forethought and meditation. God's chief complaint against Israel of old was, "My people doth not consider" (Isa. 1:3). God's statutes must be kept in mind and what they require from us constantly pondered. The longer we hold the Divine precept before the conscience, the more powerfully shall we be affected by it. We complain of our forgetfulness, but fail to take the right course to cure it: the Word is only fixed in our minds by turning it over and over in our thoughts. "Be ye not unwise, but understanding what the will of the Lord is" (Eph. 5: 17): grace does not act as a charm, but sets us a-work, and much care and labor is entailed in obtaining spiritual understanding-see Proverbs 2:1-5.
"For then thou shalt make thy way prosperous, and then thou shall have good success". Yes, "then", but only then. We must comply with the required conditions. Walking in the path of God's commandments alone ensures success in the spiritual warfare. God's smile of approbation will not be upon us unless we walk as obedient children. Nor shall we possess our possessions and enjoy our heritage except as we conduct ourselves by the Divinely-given Rule. And in order to "observe to do according to all that is written therein" then we must "meditate therein day and night"! The designed use of this exercise is to bring the heart to a greater detestation of sin and a more diligent care to please God, and thereby we promote both our temporal and eternal welfare. We have dwelt the longer on these verses because they are of incalculable importance to the Christian life. If we would prosper as Joshua did, then we must act as he did!
The Concluding Charge
"Have not I commanded thee? Be strong and of a good courage: be not afraid, neither be thou dismayed, for the Lord thy God is with thee whithersoever thou goest" (Josh. 1:9). This was the concluding part of the charge which Jehovah there laid upon His servant. For the third time Joshua was bidden to be courageous. The natural inference to draw from such repetition would be that he was a timid and cowardly man; but his previous record effectively disposes of such a conclusion. He was one of the twelve selected by Moses to spy out the Land. In his bold dissent from the gloomy report of ten of his fellows, and in his fighting of Amalek (Ex. 17) he had manifested himself as one possessed of valor. Yet God saw fit to press this injunction upon him repeatedly: as Matthew Henry pointed out, "Those that have grace, have need to be called upon again and again to exercise grace and improve it". Though that precept did not imply that Joshua was faint-hearted, it did import he would be faced with situations which called for the exercise of sterling qualities.
But let it be pointed out that there is a moral courage, as well as a physical, and not all possessing the latter are endowed with the former. How many who flinched not in the face of the enemy's fire, were afraid to be seen reading God's Word! There is also strength of mind and will, which refuses to be daunted by difficulties and dismayed by failures. Let it also be noted that that threefold call to act valiantly was not a mere repetition. In verse 6 Joshua was bidden to be strong and of a good courage in view of the task before him-which demanded physical prowess. In verse 7 it was an injunction unto personal and moral courage: "that thou mayest observe to do according to all the Law"-to seek not counsel from his fellows, nor fear their criticisms, but to order all his actions by "the Book". It requires more courage to keep to the old paths than it does to follow after novelties. A stout heart is indispensable in order to tread the path of God's commandments.
"Have not I commanded thee? Be strong and of a good courage" (v. 9). It seems to us this was more distinctly a call to the exercise of spiritual courage. In proportion as the child of God becomes aware of his own weakness and insufficiency, he is very apt to be cast down; instead, it should make him look outside himself and lay hold of the strength of Another. Was it not as though the Lord said to His servant: It is indeed unto a great undertaking I have commissioned thee, but let not a sense of thine own infirmities deter thee, for "have not I commanded thee"! It would be a great help unto Joshua if he kept his eye on the Divine warrant. The same One who had issued the precept must be looked unto for enablement to the performance thereof. Christ Himself was borne up under His suffering by a regard to the Divine will: "as the Father gave Me commandment, even so I do; Arise, let us go hence" (John 14:31).
"Have not I commanded them? Be strong and of a good courage". It is not sufficiently realized that God's commandments, equally with His promises, are addressed unto faith; yet a little reflection ought to convince us that such is the case. That which we are required to believe and take for our Rule is the Word of God as a whole, and a heart which has been turned unto the Lord and brought into loving subjection to Him does not delight in one part of it and despise another. The fact is we do not believingly receive God's Word at all, unless we heartily receive everything in it: there are precisely the same reasons for our embracing the precepts as the promises. Yea, in one sense, it should be easier for us to be convinced of our present duty than to be assured of the future things promised us. It is by our obedience to the Divine precepts that our faith is to be tested and measured. Faith without works is dead. Faith worketh by love (Gal. 5:6), and how can I express my love than by doing what God bids me: "he that hath My commandments and keepeth them, he it is that loveth Me" (John 14:21).
"I have believed Thy commandments"' (Ps. 119:66). Have we? Do we clearly understand what is signified and included in that statement? To "believe God's commandments" is to have a ready alacrity to hear God's voice in them, for the heart to be suitably impressed and for our actions to be regulated by them. Faith always has to do with God Himself. It is the work of faith to acquaint us with the character of God and His attributes, and to be duly influenced in our souls by a sense of the same. Faith looks to His majesty as truly as it does to His love, and submits to His authority as truly as it delights in His grace. The precepts as much as the promises bind us to trust in God: the one issues from His lips and requires a response from us as much as does the other. The commandments are an expression of God's will, binding us to our duty, and since they are not addressed unto sense, they must be given unto faith. There can, in fact, be no acceptable obedience unless it proceeds from faith-Hebrews 11:8.
Faith views the commandments as what God demands of me and therefore submits to His authority. As the promises are not really esteemed and embraced by us unless they are received as from God, so the precepts do not awe our consciences nor bring the will into subjection to them unless we accept them as Divine fiats binding upon us. If we actually believe God's promises with a living faith, then our hearts are drawn off from carnal vanities, to seek our happiness in what they pledge us. In like manner, when we actually believe God's precepts with a lively faith, our hearts are drawn off from a course of self-will, for we accept them as the only Rule to guide and govern us in the obtaining of that happiness; and thereby we submit ourselves to the Divine authority and conduct ourselves "as obedient children". Nothing produces a real submission of soul but a conscious subjection to a "thus saith the Lord."
Faith receives the commandments as coming from an all-mighty Lawgiver and therefore as One who is not to be trifled with, knowing "There is one Lawgiver, who is able to save and to destroy" (James 4:12). It is because the unregenerate do not believe in the majesty, authority, righteousness and power of God that they so lightly regard and despise His commandments. But faith realizes there is a Day of accounting, a Day of Judgment ahead, and keeps before it the penalty of disobedience. Hebrews 2:1-4 makes it clear that we ought to be as solemnly affected by the Divine Law and the majesty of its Promulgator as though we had been personally present at Sinai. But faith not only recognizes the authority of the Divine precepts but their excellency too. It sets too its seal that "the Law is holy, and the Commandment holy, and just and good" (Rom. 7:12). Nay more, it says with the apostle "I delight in the Law of God after the inward man" (Rom. 7:22).
When the apostle declared "I consent to the Law that it is good" (Rom. 7:16) he expressed his willingness and desire to be ruled by a perfect Law. A bare assent is not sufficient: there must be a consent too-a readiness to obey. "Consent" is a mixed act, in which the judgment and the will concur. The commandments are not only received as God's, but they are highly valued and embraced as such. The more we are convinced of their excellency, the easier it is to obey them. "The Lord commanded us to do all these statutes, to fear the Lord our God, for our good always" (Deut. 6:24). Satan would fain have us think God's Law is a severe and harsh one; but the Spirit assures us "His commandments are not grievous" (1 John 5:4). God has made an inseparable connection between the precepts and the promises: the latter cannot benefit us if we disregard the former-our peace and happiness depend on complying with the one as much as it does with the other. Our assurance of acceptance with God cannot be greater than the diligence of our obedience: see 1 John 2:4.
"Have not I commanded thee? Be strong and of a good courage, be not afraid, neither be thou dismayed". Let it be duly noted that the Divine precepts are to govern our inner man as well as our actions. "Behold, Thou desirest truth in the inward parts" (Ps. 51:6). God's commands require more than external conformity, including also the state of our hearts, and the spirit in which, we obey. Covetousness is as sinful as lying, anxiety as theft, despair as murder, for each is a disobeying God. The above command is addressed to us as truly as it was to Joshua, and so too is the promise that accompanies it: "For the Lord thy God is with thee whithersoever thou goest"-with us as "a very present help". How that should encourage us to turn the precepts into believing prayer, looking to the Lord to work in us that which He requireth, and counting upon Him to do so! Then, can we, in the fullest sense say, "I have believed Thy commandments".
Here then was an additional reason why the Lord should, three times over, bid Joshua "be strong and of a good courage": "it was not written (not spoken) for his sake alone . . . but for us also" (Rom. 4:23, 24), and that is why we have spent so much time upon these particular verses. The directions given to Joshua for the conquering of Canaan and enjoyment of the promised heritage, are the instructions we must needs follow if success is to be ours in the warfare to which we are called. It is the "good fight of faith" in which we are to engage, and a life of faith consists first and foremost in a life of obedience to the Divine statutes, submitting ourselves to the authority of an invisible God, ordering our lives by the Rule He has given us. It consists in a trustful seeking of strength from Him that we may be enabled to do those things which are pleasing in His sight. It consists in a laying hold of His promises as the incentive of our task.
But a life of faith calls for a stout heart, that we may not be daunted by either the difficulties or the dangers of the way. The flesh, the world and the Devil are arrayed against us, seeking our destruction. Nor are we called upon to engage them for a season only-it is a lifelong battle. Nor can we expect to avoid hardship or escape being wounded in such a conflict. Let the young Christian realize, then, that if he is to be a good soldier of Jesus Christ" (2 Tim. 2:3) he must "be strong and of a good courage", and faint not though the march wearies, and be not dismayed when the enemy gains an advantage over him. He may be bested in the preliminary skirmishes, he may be hard put to it to so much as hold his ground for days together, but if he "endure to the end"-and for that fortitude, resoluteness, perseverance, as well as trusting in the Lord, are indispensable-victory is certain.