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TOPIC: Pink, Arthur - Gleanings in Joshua (Other Topics in this Collection)
SUBJECT: 14.1-The Final Conquest 11:1-12:24
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Gleanings In Joshua
14. The Final Conquest
Joshua 11:1-12:24
A Challenge Met
Before developing the central theme suggested by the verses which are now to be before us, let us offer a few comments upon their setting. "And it came to pass, when Jabin king of Hazor had heard those things, that he sent" a message to many of his fellow kings, and they, with their armies, met together to fight against Israel (Josh. 11:1-5). It has been pointed out by another that "Jabin seems to have held in northern Palestine a similar position of power and influence to what Adonizedek king of Jerusalem did in the south." If the reader refers back to Joshua 10:1-5, he will find that that king had done precisely the same thing, except that his assault was made not directly against Israel, but upon the Gibeonites who had made peace with them. It is a trite remark to say that "history repeats itself," nevertheless it is one which casts an unfavorable reflection upon fallen human nature, for it is tantamount to acknowledging that one generation fails to profit from the faults of those who preceded them and avoid the fatal pits into which they fell. What proof that all are "clay of the same lump (Rom. 9:21), and that "As in water face answereth to face, so the heart of man to man" (Prov. 27:19).
"When Jabin . . . had heard these things." Once more we meet with this important word: compare Joshua 2:10; 5:1; 9:1, 9; 10:1; and note the various reactions of those who received such tidings. It is true that "faith cometh by hearing, and hearing by the word of God" (Rom. 10:17), yet it is also a fact that "The hearing ear, and the seeing eye, the Lord hath made even both of them" (Prov. 20:12). True alike both naturally and spiritually, for morally man is both deaf and blind to the things of God (Matthew 13:13, 14), and therefore the voice of mercy is disregarded and the sinner perceives no beauty in Christ that he should desire Him. To his need and to the remedy he is alike insensible. Until a miracle of grace is wrought within him, his imagination is darkened and his heart closed against God. That is why multitudes that hear the Gospel with the outward ear profit not, and those who are saved under it and receive it into their hearts do so solely because God has made them to differ from their unbelieving fellows. Jabin "had heard" of the destruction of Jericho and Ai, but instead of trembling thereat he hardened his heart. Thus do sinners rush madly to destruction, notwithstanding the repeated warnings they receive from the deaths of their godless fellows.
That which is recorded in the beginning of Joshua 11 looks back to and is the sequel of what was briefly noticed by us in Joshua 9:2. That was preliminary, a consulting together, and probably a determining and promising how strong a force each king was prepared to contribute unto the common cause. This was the materialization of their plans and the actual taking of the field by their armies.
Up to that point the Canaanites had acted more or less on the defensive, but upon hearing of the overthrow and burning of Ai they determined to take the offensive. First, the various kings mentioned in Joshua 11:1-3, considered that now their own interests were seriously threatened it was time to unite their forces and make a massed attack upon Israel. Second, the king of Jerusalem and his satellites agreed to fall upon the Gibeonites. The latter was the first to be carried into execution, and, though it met with failure and the utmost disaster, Jabin and his confederates (which appears to have included all the Canaanites to the utmost western and northern borders) were undeterred, and instead of casting themselves upon Israel's mercy determined to destroy them in battle.
This "league of nations" or uniting together of several kings and making common cause was no new thing even at that early date, for Genesis 14:1-3, reveals that centuries before there had been what might well be designated "the western bloc of nations" assailing "the eastern power and its tributaries." But this movement was to meet with no more success than had the concerted measures taken by Adonizedek." And they went out, they and all their hosts with them, much people, even as the sand that is upon the sea shore in multitude, with horses and chariots very many" (Josh. 11:4). A real challenge was now made to Israel's further occupancy of the land, and a most terrifying sight must it have presented to the natural eye. This vast assembly was not only far more numerous than any force which Israel had previously encountered, but it was much more formidable and powerful, being provided with a great number of horses and chariots, whereas Israel's army was on foot (Deut. 17:16): note the absence of the mention of horses in Genesis 24:35; 26:14; Job 1:3-they are seen first in Egypt (Gen. 47:17).
As a protest against the slavish literalism which now exists in certain circles, and as a demurrer against those who insist that the words of Revelation 7:9, "a great multitude, which no man could number," mean exactly what they affirm, a few words require to be said upon our being told that the assembled hosts of the Canaanites were "even as the sand that is upon the sea shore in multitude." One had supposed that any person of average intelligence and education would at once perceive that such language is hyperbolical, and therefore not to be understood according to the strict letter of it. Such a rhetorical figure is frequently used in Scripture for the purpose of producing a vivid impression. Thus, in the days of Moses the Lord declared He had multiplied Israel "as the stars of heaven for multitude" (Deut. 1:10). When the Midianites assailed Israel it is said, "they came as grasshoppers for multitude; for both they and their camels were without number" (Judg. 6:5) and "as the sand by the sea side for multitude" (Josh. 7:12). The Philistines who gathered themselves together against Saul are described as "the sand which is on the sea shore in multitude" (1 Sam. 13:5). When God's judgments were on Israel He declared, "Their widows are increased to Me above the sand of the seas" (Jer. 15:8). Nineveh is said to have multiplied its merchants "above the stars of heaven" (Nah. 3:16).
Thus, "as the sand which is upon the sea shore" is a proverbial expression to signify a great number. Before such massed armies Israel might well be affrighted, especially since they were at such a disadvantage, entirely on foot. In the light of Judges 4:3, it is highly probable that the chariots commanded by Jabin were of iron, and, as was customary of those used by the ancients in warfare, armed with terrible scythes, to cut down men as they drove along. Doubtless such a host would be fully assured of an easy victory, but they were to discover, as others both before and since have done, that "the race is not to the swift, nor the battle to the strong" (Ecclesiastes 9:11). The size and might of this assembly only made its overthrow the more notorious and demonstrated more evidently that it was the Almighty who fought for Israel. Since they were the aggressors, Israel were fully justified in destroying them. In like manner will God in the day of judgment have abundant cause to cast into hell those who have rebelled against Him and strengthened themselves against the Almighty (Job 15:25).
We entitled the preceding article "Challenged" and concluded by pointing out that the last verse of Joshua x shows us Israel at Gilgal-the place of conscious weakness and of communion with God-and that while there the enemy could not harm them. In substantiation of that statement, we quoted the opening verses of Psalm 91. "He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty" (v. 1). Without attempting to indicate the typical allusions of that figurative language, or entering into any niceties of exposition, suffice it to say that spiritually it signifies that they who live in close fellowship with God are in the place of safety and security. No evil can reach them there, or, as Spurgeon expressed it, "the outstretched wings of His love and power cover them from all harm." "I will say of the Lord, He is my refuge and my fortress: my God; in Him will I trust" (v. 2). That was the inference the Psalmist drew from that fact, the application he made to himself of that blessed promise. Confiding in the Lord, resting on His word, he knew that he was fully protected from all the storms of life and the malice of his foes. No matter how many, how powerful, how relentless his enemies, he was resolved to trust in Him who was his covenant God, his all in all.
"Surely He shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with His feathers, and under His wings shalt thou trust: His truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day" (vv. 3-5). In those words we are permitted to hear the Psalmist's holy soliloquy, assuring himself that, regardless of what form the enemy's attack should take or when it came, he had an unfailing shield in the Lord, and therefore there was nothing for him to fear. And that is just as true today, my reader, as it was three thousand years ago. He who unreservedly places himself in the hands of God is perfectly secure in the midst of all dangers-infallibly so in connection with his soul, and reasonably so in regard to his body-and therefore should he enjoy full serenity of mind when his godless fellows are filled with alarm and terror. But let it be carefully noted that verse 1 is the foundation on which rests all that follows. It is only as close communion with God be maintained that the soul will be able to confide in and rely upon Him in seasons of stress or peril. While we dwell in the secret place of the most High, the most skillful deceiver cannot beguile nor the most formidable foe harm us.
The greater the dangers menacing God's people, the greater support may they ask for and expect from Him. The more entirely their hearts be fixed on Him as their strength and deliverer, the more certainly shall their spiritual enemies be subdued by them. See this most strikingly exemplified here in Joshua 11: "And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel. And the Lord said unto Joshua, Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel" (vv. 5, 6). First, let us observe that Jehovah here made good the word that He had given through Moses: "When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee . . . to fight for you against your enemies, to save you" (Deut. 20:1, 4). How this reminds us of the declaration, "He is faithful that promised" (Heb. 10:23)! One of the titles which Deity has taken unto Himself is "The faithful God" (Deut. 7:9). How safely then may He be relied upon! None ever yet really trusted Him in vain.
"And the Lord said unto Joshua, Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel." Very striking indeed is that statement and most blessed. Does the reader perceive its real force as he weighs its connection with what immediately precedes? Surely it is apparent: the challenge made by the Canaanites was not simply against Israel, but against Israel's God! It is like what we find in the opening chapters of Job, where something very much more than a satanic attack upon that patriarch is in view. The evil one dared to assail Jehovah Himself, for when He asked him, "Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?" we are told that "Satan answered the Lord, and said, Doth Job fear God for naught? Hast not Thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land" (Josh. 1:8-10). That was a maligning of the Divine character, for it was tantamount to saying that Job worshipped God not for what He was in Himself, but merely for what He had bestowed upon him.
What we have just pointed out is made yet plainer in Satan's next words: "But put forth Thine hand now, and touch all that he hath, and he will curse Thee to Thy face"-so far from adoring Thee because of Thy personal perfections, Job merely renders a mercenary service for what he gets from Thee. Base insinuation was that: Job is Why dutiful servant not because he has any love for Thee or genuine regard to Thy will, but from selfish principles, and that reflects no credit on Thee. It was an impugning of the Divine character, a blasphemous challenging of God's ,own excellency. As the sequel shows, the Lord accepted the challenge, and by so doing made fully evident the adversary's lie, for after he had been allowed to slay his sons and seize his possessions, the Lord gave Job the same commendation as before: "a perfect and an upright man, one that feareth God, and escheweth evil, and still he holdeth fast his integrity, although thou movedst Me against him" (Josh. 2:3). Thus did God glory over the baffled Devil and upbraid him for his failure, for Job was equally loyal to Him in adversity as in prosperity. Still Satan was not satisfied: "all that a man hath will he give for his life . . . touch his bone and his flesh, and he will curse Thee to Thy face" (Josh. 2:4, 5). And again he was proved a liar, for the patriarch declared, "Though He slay me, yet will I trust in Him" (Josh. 13:15).
Though the circumstances were different, the same principle was really involved here in Joshua 11:-the Devil's enmity against and opposition to God. For it was the Lord who had given Canaan unto Abraham and his seed, and He it was who had brought them into it. Palestine was Israel's by right of Divine donation. But now the occupancy of their inheritance was hotly challenged. All those kings with their armies were determined to destroy them. The gauntlet was thrown down: let it be put to the issue was the language of their actions. The Lord promptly accepted the challenge, and let it be known unto Israel that "he that toucheth you toucheth the apple of His eye" (Zech. 2:8). Blessed figure of speech was that: telling not only of the inherent weakness and tenderness of the Lord's people, but intimating their nearness and dearness unto Himself. God strongly resents any affront done to them, and will severely punish those who seek to harm them. Therefore did the Lord immediately assure Joshua that there was no reason for him to be dismayed by this imposing force of the enemy: they were but flinging themselves upon "the thick bosses of His bucklers" (Job 15:26), rushing headlong to their destruction, as would be made to appear on the morrow. So likewise, in the end, will all the works of the Devil be destroyed.
A most important truth is exemplified in all that has been pointed out above, yet one that is little apprehended by God's people today, namely that Satan's assault upon them is really an attack upon their Lord-upon them only because of their relationship to Him. That is illustrated again in Acts 9: for when He arrested Saul of Tarsus on the road to Damascus, as he was "breathing out threatenings and slaughter against the disciples of the Lord," He said, "why persecutest thou Me?"-it was the Devil who was impelling Saul, as it was Christ and not merely His disciples against whom he was venting his animosity. And thus it is now. As God suffered Satan to afflict Job so sorely, not because that patriarch had given occasion to be severely chastised, but in order that his integrity might the more plainly appear and the Divine character be vindicated, so He still permits the adversary both to tempt and buffet His people, that their steadfastness (in varying degrees, but always from a total apostasy) may redound to His own glory. As we are told in 1 Peter 1:7, "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ"-not only, and not principally, theirs, but primarily and pre-eminently God's.
The practical value of this important truth scarcely requires to be pointed out. Since it be the Lord Himself rather than His redeemed against whom the venom of the serpent is ultimately aimed, how secure are the saints in His hand! Secure, because His own personal honor is involved in their preservation, He has given definite assurance that
"This is the Father's will which hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up again at the last day" (John 6:39), that they shall "never perish, neither shall any man pluck them out of My hand" (John 10:28), and therefore if the Devil were to bring about the eternal destruction of a single one of them Christ would be eternally disgraced. But such a calamity is utterly impossible, for though Satan be mighty, the Son of God is almighty. Upon that fact, in full persuasion of the everlasting preservation of every soul who has fled to the Lord Jesus for refuge, may each believer rest with implicit confidence. Here, then, is yet another important lesson taught the believer in this invaluable book of Joshua concerning his spiritual warfare, namely that the contest is, ultimately, between Satan and his Savior, and therefore the issue cannot be in the slightest doubt: as surely as Joshua and the children of Israel overcame and vanquished all the Canaanites who came against them, so will Christ and His Church triumph gloriously over the Devil and his angels.
But further. It is the believer's privilege to realize, especially when fiercely assaulted and sorely pressed by the foe, that the outcome of the fight in which he is engaged rests not with him, but with the Captain of his salvation, and therefore to Him he may turn at all times for succor and for victory. What the Lord said here unto Joshua the Christian should regard as being said unto himself: "Be not afraid because of them." Those who are now arrayed against the Christian and who seek his destruction shall soon themselves be destroyed. "The God of peace shall bruise Satan under your feet shortly" (Rom. 16:20), and meanwhile, as the apostle immediately added, "The grace of our Lord Jesus be with you. Amen." But just as that assuring word spoken to Joshua was addressed unto his faith and could be enjoyed only by the exercise of that grace in the interval before its fulfillment, so serenity of mind while menaced by his foes can only be the believer's as he by faith appropriates that promise unto himself. Then let his triumphant language be, "Behold, God is my salvation; I will trust, and not be afraid" (Isa. 12:2). In proportion as he does so will he be warranted in resting on that declaration, Surely He shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with His feathers." (Ps. 91:3, 4).
In our last we considered the Divine response made to the formidable movement inaugurated by Jabin and his fellows. the Lord promptly took up the cudgels on behalf of His menaced people. He assured His servant that he need entertain no fear whatever about the outcome, promising him, "I will deliver them up all slain before Israel" (Josh. 11:6). In like manner is the Christian to be assured, and therefore it is his holy privilege to enter upon and engage in the good fight of faith resting on the sure pledges of God, confident of a successful issue. "He is faithful that promised" (Heb. 10:23). The more we meditate upon the veracity of the Promiser, the more will faith be strengthened. In proportion as we truly realize that we have to do with One who cannot lie, the greater confidence shall we have in His Word. Instead of being so much occupied with the difficulties of the way (which will but engender doubts), we need to look above unto Him who has given us such "exceeding great and precious promises" (2 Pet. 1:4) to be the stay of our hearts, to cheer and gladden us. Those promises are to be treasured up in our minds, for they are both the food of faith to nourish and strengthen it and the fuel of faith to stoke and energize it, otherwise it will lack that which is necessary for its activity, as a fire will not burn without wood or coals-thus coldness of heart is due mainly to faith being deprived of its fuel!
There will be little or no success in our spiritual warfare unless we make much of the Divine promises, and still more of the Promiser Himself. The foes that have to be encountered are far too powerful to be overcome by any might of ours, and therefore must we look to Him whose soldiers we are. If we do so, no matter how great our weakness or formidable the task assigned, the Lord will not fail us. "Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged Him faithful who had promised" (Heb. 11:11). There were strong impediments in the way of her faith, and at first She was staggered by them, but as she regarded the immutability and fidelity of the Promiser her doubts were stilled, faith prevailed, and strength was given. As Manton well said, "Every Divine promise has annexed to it the challenge, 'Is anything too hard for the Lord?'" As in Sara's case, so with us, very often there is a fight with unbelief before faith is established on the promise. But instead of suffering obstacles to hinder faith, they should be made a help to it-arguing, Here is a grand opportunity for me to prove the sufficiency of my God. He never promises more than He is able to perform. His word never exceeds His power: "Faithful is He that calleth you, who also will do it" (1 Thess. 5:24).
It should be duly considered that this massing of the Canaanites against Israel occurred not soon after they entered the land, nor did they encounter anything like such an opposing force either at Jericho or Ai. No, rather was this trial met with after they had made considerable progress in taking possession of their heritage. Thus it was too with the father of all them that believe: each new test of Abraham's faith was more severe than the preceding ones. And so it is in the Christian life. Thus it is the mature and aged warrior to whom this word is most appropriate: "Be not afraid." Why should Joshua fear? Since God had so wondrously delivered Israel from the bondage of Egypt, overthrown Pharaoh and his chariots in the Red Sea, provided for them all through their wilderness journey, miraculously opened the Jordan for them to enter into Canaan, most certainly He was not going to abandon them now and allow them to perish at the hands of Jabin and his armies. No indeed, when God begins a work He never stops when it is but half done, but always completes and perfects it (Phil. 1:6). So it was with Israel under Joshua; and so it is with every elect vessel' "whom He justified, them He also glorified" (Rom. 8:30). Much takes place between the one and the other, but though death itself occurs (as has been the case with His people for the last six thousand years), the former guarantees the latter.
Let then the tried and aged pilgrim take comfort from the Lord's dealings with Israel, and give no place whatever to Satan's lie that God has tired of him. Like the fiend that he is, the Devil seeks to attack us most fiercely when much oppressed by circumstances or at our weakest physically. When natural vigor has abated and the increasing weight of years is felt, he will seek to inject the most God-dishonoring doubts into the minds of His people. Reject them with abhorrence, and rest on the Divine assurance, "I will never leave thee, nor forsake thee" (Heb. 13:5). He who has cared for His child all through the years most certainly will not forsake him or her in the time of old age. He who has responded to your cries in former days will not turn a deaf ear now that your voice has grown feeble. "He shall deliver thee in six troubles [has he not done so?]: yea, in seven [the final one] there shall no evil touch thee" (Job 5:19). Past deliverances are sure earnests of future ones. "And even to your old age I am He: and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and wilt deliver you" (Isa. 46:4): those are the "I wills" of Him who is the Truth. Rest your whole weight on them.
But resting upon the promises does not mean that the saint may shirk any of his duties, or even relax in the performing of them. Rather do such Divine assurances involve corresponding obligations. That is clear from the two halves of the verses quoted in our opening paragraph: "Let us hold fast the profession of our faith without wavering; (for He is faithful that promised)" (Heb. 10:23). That "for" is very forceful, supplying us with a powerful motive unto steadfastness and diligence. Since God be faithful to us, we ought to be faithful unto Him. To hold fast the profession of our faith is a comprehensive expression which includes every aspect of the Christian life, and the knowledge that God will infallibly make good His word unto us is to animate unto fidelity in the carrying out of its engagements. The Divine promises are not only comforting pillows on which to rest our weary heads, but cordials to strengthen, spurs to move us, encouragements for us to press forward along the way, arguments for us to make use of in prayer. The Divine promises are the food of faith, and faith is for producing good works. That is the practical application which the apostle made of the Divine assurances in 1 Corinthians 15:54-57: Therefore, my beloved brethren, be ye steadfast, immovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord."
So far from annulling the believer's responsibility or countenancing any slackness in the discharge of the same, spiritual privileges involve additional obligations. But alas, man is such a creature of extremes that even a Christian when he be deeply impressed with one aspect of the Truth is very apt to become so absorbed with it as to lose sight of and leave out of his reckoning the counter-balancing aspect of the Truth. Because God performs everything for us, it does not mean there is nothing for us to do. If we ascribe the glory unto Him to whom alone it is due we shall freely own to the Lord, "for Thou also hast wrought all our works in us" (Isa. 26:12); nevertheless that does not alter the fact He has bidden us "work out your own salvation with fear and trembling" (Phil. 2:12), yet that too is immediately followed with, "For it is God which worketh in you both to will and to do of His good pleasure." There the two sides of the Truth are placed in juxtaposition, and notice well the order in which they are set before us. First the enforcing of our duty, and then the encouraging motive to inspire us therein. The latter is not added to induce indolence, but in order to encourage effort. We have no scriptural warrant to expect that God will show Himself strong in our behalf unless we make conscience of His precepts and use the means He has appointed. Our bread is Divinely guaranteed (Isa. 33:16), nevertheless it must be labored for (John 6:27).
The relation of Philippians 2:13, to Philippians 2:12, is a double one, being designed both to cheer and to humble us. The child of God is very conscious of his weakness, and knowing that the world, the flesh and the Devil are arrayed against him, and contemplating the tasks set before him-tasks which are spiritual and far above the compass of mere nature-he asks, How can I possibly accomplish them? The answer is, Divine assistance is assured. The believer is not left to himself, but the omnipotent God operates within as well as for him, and therefore is he to go forth in the confidence that Divine grace will be sufficient for him. Help is indeed needed by him, and if he conducts himself aright that help will certainly be given. On the other hand, he is required to work out his own salvation "with fear and trembling," that is in a spirit of humility and lowliness. But how is that possible unto those who are proud and independent? We are all of us Pharisees by nature-boastful and prone to self-glorying. How then can we be emptied of such a spirit? And again Philippians 2:13, supplies the answer. From this consideration: since it be God who works in me all that is praiseworthy; then I have nothing to boast of. I am constantly to remind myself that it is God who makes me to differ from those of my fellows whom He leaves to themselves. The strongest inducement possible to produce a self-abasing spirit is the realization that apart from Christ we can do nothing (John 15:5).
Above we have said that there will be little or no success in our spiritual warfare unless we make much of the Divine promises: let us now add that the same is equally true of the Divine precepts. That also is taught us in Joshua 11:6, for immediately after assuring His servant, "Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel," the Lord added, "thou shalt hough their horses and burn their chariots with fire." God's promises are not designed to further slothfulness, but to stimulate to the performance of duty. God does not work in us to promote idleness, but to "will and to do of His good pleasure." When the farmer sees God working by softening the ground with gentle showers, he is encouraged to plough and plant his fields. When the yachtsman perceives God working by stirring the becalmed air with a breeze, he is encouraged to hoist his sails. So it is spiritually. Grace is given the regenerate for them to use: "stir up the gift of God which is in thee" (2 Tim. 1:6). We are to "work out" what God has wrought in us, yet in complete dependence upon Him. We must beware of abusing the truth of Divine operations and take to heart the warning of the lazy servant who hid his talent in the earth.
To be a successful warrior I must be able to say with David (and none obtained more military victories than he!): "Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart" (Ps. 119:111). We agree with C. Bridges that when "testimony" occurs in the singular number it has reference to the Bible as a whole-the entire revelation of God's will unto mankind-but when found in the plural it is chiefly the perceptive parts of Scripture which are in view. This is borne out by verse 138: "Thy testimonies that Thou hast commanded," and "I have kept Thy precepts and Thy testimonies" (168). David had chosen God's statutes or precepts as his "heritage" to live upon. Not the world did he select for his happiness, but a heritage of holiness and wisdom, one which would not fail in time and one that would endure for ever. He made this choice because he realized their value: that they are like their Author, namely "righteous and very faithful" (138), and because he loved them exceedingly (167). So too did the apostle bear witness: "I delight in the law of God after the inward man" (Rom. 7:22) -only then will our obedience be acceptable unto Him. "I have kept Thy precepts and Thy testimonies," and as Spurgeon said, "If we keep God's testimonies they will keep us-right in opinion, comfortable in spirit, holy in conversation, hopeful in expectation."
The Divine testimonies are as necessary and essential unto the believer in his spiritual warfare as are the Divine assurances. It is the fight of faith which we are called to wage, and as God's promises are its food, so His precepts are its directors. Faith has three great tasks to perform: to trust implicitly in God, to render obedience to His revealed will, and steadfastly to resist all that is opposed thereto. The promises provide encouragement for the first, the precepts light for the second, and the Lord Himself must be looked unto for strength for the third. So it was in Joshua 11:6: the Divine promise there was immediately followed by a precept; Joshua was required to hough the horses of the Canaanites and burn their chariots with fire. Matthew Henry pointed out that this new campaign upon which Joshua was now entering "was a glorious one, no less illustrious than the former in the success of it, though in respect of miracles, it was inferior to it in glory. The wonders God then wrought for them, were to initiate and encourage them to act vigorously themselves. Thus the war carried on by the preaching of the Gospel, against Satan's kingdom, was at first furthered by miracles; but the warfare by then was sufficiently proved to be of God, and the managers of it are now left to the ordinary assistance of Divine grace in the use of the sword of the Spirit, and must not expect hail-stones, or the standing still of the sun."
The order given to Joshua for the houghing of the horses of the Canaanites and the burning of their chariots involved, of course, the vanquishing of them in battle. Accordingly we ate told, So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly; and they fell upon them" (v. 7). Though it was the Lord Himself who had accepted the challenge of Jabin and his confederates, and had assured His servant that He would deliver them up all slain before Israel on the morrow, this did not signify that he and his men were to remain passive-mere spectators of God's working. He was indeed about to act mightily for them, yet at the same time by and through them! This also needs to be made clear and emphasized in certain quarters today: not only where hyper-Calvinism or a species of fatalism holds sway, but also where a certain type of the "victorious life" teaching is misleading souls, for the one is as paralyzing as the other. The Christian is informed that the reason why he so often yields to external temptations or is overcome by indwelling sin is because he is making the great mistake of trying to fight his foes personally; that they will never be conquered until he, "by faith," turns them over to Christ and counts upon His vanquishing them for him; that the battle is not his but the Lord's; that He triumphed over Satan and all his hosts at the cross; and that if we yield ourselves completely to Him His victory will be ours without any effort on our part.
There is just sufficient veneer of the Truth to give this line of teaching a plausible appearance, vet there is also more than enough repudiation of Scripture to convince all who are subject to God's Word of its error. Seemingly it supplies a blessed solution to the most distressing problem in the Christian life, and at the same time appears to honor Christ, but in fact it repudiates human responsibility, and falsifies the teaching of our Lord. Faith is not only to rest upon the Divine promises and rely upon what Christ has done for His people; it is also required to bring forth good works, run in the way of His commandments, follow the example He has left us. When one of the leaders of this modern movement declares, "As I trust Christ in surrender there need be no fight against sin, but complete freedom from the power and even the desire of sin," he not only inculcates what is contrary to the recorded experience of God's people in all ages, but he takes direct issue with Scripture itself. The Bible speaks of "striving against sin" (Heb. 12:4), wrestling against principalities and powers (Eph. 6:12), bids the believer "fight the good fight of faith" (1 Tim. 6:12), enjoins him to "endure hardness, as a good soldier of Jesus Christ . . . that he may please Him who has chosen him to be a soldier" (2 Tim. 2:3, 4), and calls upon him to "put on the whole armor of God, that ye may be able to stand against the wiles of the devil" (Eph. 6:11).
It is obvious that the above references, and others of a similar nature, would be quite useless, meaningless, if the ideal state of Christian living were a merely passive thing, and if it be summed up in the catchword of one of its popular advocates, "Let go, and let God." Most assuredly the believer cannot gain the victory by his own powers; instead, he is to seek strength from the Lord, and then to use the same actively and strenuously. To speak of a passive "overcomer" is to employ words without meaning. To make the believer a mere onlooker of the Lord's exploits is to reduce him to something less than a moral agent. "Stand still, and see the salvation of the Lord" must not be so misunderstood and misapplied as to neutralize the exhortation "Let us run with patience [i.e. perseverance] the race that is set before us" (Heb. 12:1). "Running," like "wrestling" and "fighting," is a figure which expresses the putting forth of vigorous endeavor. True, we are to be "looking unto Jesus" while thus engaged, yet run we must. True also that the Christian is to reckon on the blessed fact that his Savior has triumphed over Satan, and yet that does not alter the fact that he is required to "resist the devil." True, God has promised to tread Satan under our feet shortly, vet be is not there now, any more than Christ's enemies have yet been made His footstool (Heb. 10:13). The ultimate victory is sure, yet it has to be fought for by each one of us.
Thus it was in Joshua 11. Divine assurance that Jabin and his army would be slain on the morrow had been given, yet that did not release Israel from performing their duty. God had made no announcement that He would destroy the Canaanites by fire from heaven, as He did the cities of the plain (Gen. 19), or that He would cause the earth to open her mouth and swallow them up as in the case of Korah and his company (Num. 16). Instead, He had promised to "deliver them up all slain before Israel"-a word which imported, according to its common usage, being killed in battle. That His servant so understood it is evident, for we are told that he and all the men of war with him "fell upon them." Joshua did not seek a defensive position and dig trenches for the protection of his men, and then sit down and wait for the Lord to work. No, with full confidence in his Master's promise, he took the initiative, acted aggressively, and launched an attack upon the foe-boldly, suddenly, unexpectedly. God had said "to morrow I will deliver them up," and, taking Him at His word, Joshua delayed not. Probably that was the very last thing which the hosts of Jabin were expecting, and they would be thrown into the utmost confusion from the very outset.
14. The Final Conquest
Joshua 11:1-12:24
A Challenge Met
Before developing the central theme suggested by the verses which are now to be before us, let us offer a few comments upon their setting. "And it came to pass, when Jabin king of Hazor had heard those things, that he sent" a message to many of his fellow kings, and they, with their armies, met together to fight against Israel (Josh. 11:1-5). It has been pointed out by another that "Jabin seems to have held in northern Palestine a similar position of power and influence to what Adonizedek king of Jerusalem did in the south." If the reader refers back to Joshua 10:1-5, he will find that that king had done precisely the same thing, except that his assault was made not directly against Israel, but upon the Gibeonites who had made peace with them. It is a trite remark to say that "history repeats itself," nevertheless it is one which casts an unfavorable reflection upon fallen human nature, for it is tantamount to acknowledging that one generation fails to profit from the faults of those who preceded them and avoid the fatal pits into which they fell. What proof that all are "clay of the same lump (Rom. 9:21), and that "As in water face answereth to face, so the heart of man to man" (Prov. 27:19).
"When Jabin . . . had heard these things." Once more we meet with this important word: compare Joshua 2:10; 5:1; 9:1, 9; 10:1; and note the various reactions of those who received such tidings. It is true that "faith cometh by hearing, and hearing by the word of God" (Rom. 10:17), yet it is also a fact that "The hearing ear, and the seeing eye, the Lord hath made even both of them" (Prov. 20:12). True alike both naturally and spiritually, for morally man is both deaf and blind to the things of God (Matthew 13:13, 14), and therefore the voice of mercy is disregarded and the sinner perceives no beauty in Christ that he should desire Him. To his need and to the remedy he is alike insensible. Until a miracle of grace is wrought within him, his imagination is darkened and his heart closed against God. That is why multitudes that hear the Gospel with the outward ear profit not, and those who are saved under it and receive it into their hearts do so solely because God has made them to differ from their unbelieving fellows. Jabin "had heard" of the destruction of Jericho and Ai, but instead of trembling thereat he hardened his heart. Thus do sinners rush madly to destruction, notwithstanding the repeated warnings they receive from the deaths of their godless fellows.
That which is recorded in the beginning of Joshua 11 looks back to and is the sequel of what was briefly noticed by us in Joshua 9:2. That was preliminary, a consulting together, and probably a determining and promising how strong a force each king was prepared to contribute unto the common cause. This was the materialization of their plans and the actual taking of the field by their armies.
Up to that point the Canaanites had acted more or less on the defensive, but upon hearing of the overthrow and burning of Ai they determined to take the offensive. First, the various kings mentioned in Joshua 11:1-3, considered that now their own interests were seriously threatened it was time to unite their forces and make a massed attack upon Israel. Second, the king of Jerusalem and his satellites agreed to fall upon the Gibeonites. The latter was the first to be carried into execution, and, though it met with failure and the utmost disaster, Jabin and his confederates (which appears to have included all the Canaanites to the utmost western and northern borders) were undeterred, and instead of casting themselves upon Israel's mercy determined to destroy them in battle.
This "league of nations" or uniting together of several kings and making common cause was no new thing even at that early date, for Genesis 14:1-3, reveals that centuries before there had been what might well be designated "the western bloc of nations" assailing "the eastern power and its tributaries." But this movement was to meet with no more success than had the concerted measures taken by Adonizedek." And they went out, they and all their hosts with them, much people, even as the sand that is upon the sea shore in multitude, with horses and chariots very many" (Josh. 11:4). A real challenge was now made to Israel's further occupancy of the land, and a most terrifying sight must it have presented to the natural eye. This vast assembly was not only far more numerous than any force which Israel had previously encountered, but it was much more formidable and powerful, being provided with a great number of horses and chariots, whereas Israel's army was on foot (Deut. 17:16): note the absence of the mention of horses in Genesis 24:35; 26:14; Job 1:3-they are seen first in Egypt (Gen. 47:17).
As a protest against the slavish literalism which now exists in certain circles, and as a demurrer against those who insist that the words of Revelation 7:9, "a great multitude, which no man could number," mean exactly what they affirm, a few words require to be said upon our being told that the assembled hosts of the Canaanites were "even as the sand that is upon the sea shore in multitude." One had supposed that any person of average intelligence and education would at once perceive that such language is hyperbolical, and therefore not to be understood according to the strict letter of it. Such a rhetorical figure is frequently used in Scripture for the purpose of producing a vivid impression. Thus, in the days of Moses the Lord declared He had multiplied Israel "as the stars of heaven for multitude" (Deut. 1:10). When the Midianites assailed Israel it is said, "they came as grasshoppers for multitude; for both they and their camels were without number" (Judg. 6:5) and "as the sand by the sea side for multitude" (Josh. 7:12). The Philistines who gathered themselves together against Saul are described as "the sand which is on the sea shore in multitude" (1 Sam. 13:5). When God's judgments were on Israel He declared, "Their widows are increased to Me above the sand of the seas" (Jer. 15:8). Nineveh is said to have multiplied its merchants "above the stars of heaven" (Nah. 3:16).
Thus, "as the sand which is upon the sea shore" is a proverbial expression to signify a great number. Before such massed armies Israel might well be affrighted, especially since they were at such a disadvantage, entirely on foot. In the light of Judges 4:3, it is highly probable that the chariots commanded by Jabin were of iron, and, as was customary of those used by the ancients in warfare, armed with terrible scythes, to cut down men as they drove along. Doubtless such a host would be fully assured of an easy victory, but they were to discover, as others both before and since have done, that "the race is not to the swift, nor the battle to the strong" (Ecclesiastes 9:11). The size and might of this assembly only made its overthrow the more notorious and demonstrated more evidently that it was the Almighty who fought for Israel. Since they were the aggressors, Israel were fully justified in destroying them. In like manner will God in the day of judgment have abundant cause to cast into hell those who have rebelled against Him and strengthened themselves against the Almighty (Job 15:25).
We entitled the preceding article "Challenged" and concluded by pointing out that the last verse of Joshua x shows us Israel at Gilgal-the place of conscious weakness and of communion with God-and that while there the enemy could not harm them. In substantiation of that statement, we quoted the opening verses of Psalm 91. "He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty" (v. 1). Without attempting to indicate the typical allusions of that figurative language, or entering into any niceties of exposition, suffice it to say that spiritually it signifies that they who live in close fellowship with God are in the place of safety and security. No evil can reach them there, or, as Spurgeon expressed it, "the outstretched wings of His love and power cover them from all harm." "I will say of the Lord, He is my refuge and my fortress: my God; in Him will I trust" (v. 2). That was the inference the Psalmist drew from that fact, the application he made to himself of that blessed promise. Confiding in the Lord, resting on His word, he knew that he was fully protected from all the storms of life and the malice of his foes. No matter how many, how powerful, how relentless his enemies, he was resolved to trust in Him who was his covenant God, his all in all.
"Surely He shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with His feathers, and under His wings shalt thou trust: His truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day" (vv. 3-5). In those words we are permitted to hear the Psalmist's holy soliloquy, assuring himself that, regardless of what form the enemy's attack should take or when it came, he had an unfailing shield in the Lord, and therefore there was nothing for him to fear. And that is just as true today, my reader, as it was three thousand years ago. He who unreservedly places himself in the hands of God is perfectly secure in the midst of all dangers-infallibly so in connection with his soul, and reasonably so in regard to his body-and therefore should he enjoy full serenity of mind when his godless fellows are filled with alarm and terror. But let it be carefully noted that verse 1 is the foundation on which rests all that follows. It is only as close communion with God be maintained that the soul will be able to confide in and rely upon Him in seasons of stress or peril. While we dwell in the secret place of the most High, the most skillful deceiver cannot beguile nor the most formidable foe harm us.
The greater the dangers menacing God's people, the greater support may they ask for and expect from Him. The more entirely their hearts be fixed on Him as their strength and deliverer, the more certainly shall their spiritual enemies be subdued by them. See this most strikingly exemplified here in Joshua 11: "And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel. And the Lord said unto Joshua, Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel" (vv. 5, 6). First, let us observe that Jehovah here made good the word that He had given through Moses: "When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee . . . to fight for you against your enemies, to save you" (Deut. 20:1, 4). How this reminds us of the declaration, "He is faithful that promised" (Heb. 10:23)! One of the titles which Deity has taken unto Himself is "The faithful God" (Deut. 7:9). How safely then may He be relied upon! None ever yet really trusted Him in vain.
"And the Lord said unto Joshua, Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel." Very striking indeed is that statement and most blessed. Does the reader perceive its real force as he weighs its connection with what immediately precedes? Surely it is apparent: the challenge made by the Canaanites was not simply against Israel, but against Israel's God! It is like what we find in the opening chapters of Job, where something very much more than a satanic attack upon that patriarch is in view. The evil one dared to assail Jehovah Himself, for when He asked him, "Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?" we are told that "Satan answered the Lord, and said, Doth Job fear God for naught? Hast not Thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land" (Josh. 1:8-10). That was a maligning of the Divine character, for it was tantamount to saying that Job worshipped God not for what He was in Himself, but merely for what He had bestowed upon him.
What we have just pointed out is made yet plainer in Satan's next words: "But put forth Thine hand now, and touch all that he hath, and he will curse Thee to Thy face"-so far from adoring Thee because of Thy personal perfections, Job merely renders a mercenary service for what he gets from Thee. Base insinuation was that: Job is Why dutiful servant not because he has any love for Thee or genuine regard to Thy will, but from selfish principles, and that reflects no credit on Thee. It was an impugning of the Divine character, a blasphemous challenging of God's ,own excellency. As the sequel shows, the Lord accepted the challenge, and by so doing made fully evident the adversary's lie, for after he had been allowed to slay his sons and seize his possessions, the Lord gave Job the same commendation as before: "a perfect and an upright man, one that feareth God, and escheweth evil, and still he holdeth fast his integrity, although thou movedst Me against him" (Josh. 2:3). Thus did God glory over the baffled Devil and upbraid him for his failure, for Job was equally loyal to Him in adversity as in prosperity. Still Satan was not satisfied: "all that a man hath will he give for his life . . . touch his bone and his flesh, and he will curse Thee to Thy face" (Josh. 2:4, 5). And again he was proved a liar, for the patriarch declared, "Though He slay me, yet will I trust in Him" (Josh. 13:15).
Though the circumstances were different, the same principle was really involved here in Joshua 11:-the Devil's enmity against and opposition to God. For it was the Lord who had given Canaan unto Abraham and his seed, and He it was who had brought them into it. Palestine was Israel's by right of Divine donation. But now the occupancy of their inheritance was hotly challenged. All those kings with their armies were determined to destroy them. The gauntlet was thrown down: let it be put to the issue was the language of their actions. The Lord promptly accepted the challenge, and let it be known unto Israel that "he that toucheth you toucheth the apple of His eye" (Zech. 2:8). Blessed figure of speech was that: telling not only of the inherent weakness and tenderness of the Lord's people, but intimating their nearness and dearness unto Himself. God strongly resents any affront done to them, and will severely punish those who seek to harm them. Therefore did the Lord immediately assure Joshua that there was no reason for him to be dismayed by this imposing force of the enemy: they were but flinging themselves upon "the thick bosses of His bucklers" (Job 15:26), rushing headlong to their destruction, as would be made to appear on the morrow. So likewise, in the end, will all the works of the Devil be destroyed.
A most important truth is exemplified in all that has been pointed out above, yet one that is little apprehended by God's people today, namely that Satan's assault upon them is really an attack upon their Lord-upon them only because of their relationship to Him. That is illustrated again in Acts 9: for when He arrested Saul of Tarsus on the road to Damascus, as he was "breathing out threatenings and slaughter against the disciples of the Lord," He said, "why persecutest thou Me?"-it was the Devil who was impelling Saul, as it was Christ and not merely His disciples against whom he was venting his animosity. And thus it is now. As God suffered Satan to afflict Job so sorely, not because that patriarch had given occasion to be severely chastised, but in order that his integrity might the more plainly appear and the Divine character be vindicated, so He still permits the adversary both to tempt and buffet His people, that their steadfastness (in varying degrees, but always from a total apostasy) may redound to His own glory. As we are told in 1 Peter 1:7, "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ"-not only, and not principally, theirs, but primarily and pre-eminently God's.
The practical value of this important truth scarcely requires to be pointed out. Since it be the Lord Himself rather than His redeemed against whom the venom of the serpent is ultimately aimed, how secure are the saints in His hand! Secure, because His own personal honor is involved in their preservation, He has given definite assurance that
"This is the Father's will which hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up again at the last day" (John 6:39), that they shall "never perish, neither shall any man pluck them out of My hand" (John 10:28), and therefore if the Devil were to bring about the eternal destruction of a single one of them Christ would be eternally disgraced. But such a calamity is utterly impossible, for though Satan be mighty, the Son of God is almighty. Upon that fact, in full persuasion of the everlasting preservation of every soul who has fled to the Lord Jesus for refuge, may each believer rest with implicit confidence. Here, then, is yet another important lesson taught the believer in this invaluable book of Joshua concerning his spiritual warfare, namely that the contest is, ultimately, between Satan and his Savior, and therefore the issue cannot be in the slightest doubt: as surely as Joshua and the children of Israel overcame and vanquished all the Canaanites who came against them, so will Christ and His Church triumph gloriously over the Devil and his angels.
But further. It is the believer's privilege to realize, especially when fiercely assaulted and sorely pressed by the foe, that the outcome of the fight in which he is engaged rests not with him, but with the Captain of his salvation, and therefore to Him he may turn at all times for succor and for victory. What the Lord said here unto Joshua the Christian should regard as being said unto himself: "Be not afraid because of them." Those who are now arrayed against the Christian and who seek his destruction shall soon themselves be destroyed. "The God of peace shall bruise Satan under your feet shortly" (Rom. 16:20), and meanwhile, as the apostle immediately added, "The grace of our Lord Jesus be with you. Amen." But just as that assuring word spoken to Joshua was addressed unto his faith and could be enjoyed only by the exercise of that grace in the interval before its fulfillment, so serenity of mind while menaced by his foes can only be the believer's as he by faith appropriates that promise unto himself. Then let his triumphant language be, "Behold, God is my salvation; I will trust, and not be afraid" (Isa. 12:2). In proportion as he does so will he be warranted in resting on that declaration, Surely He shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with His feathers." (Ps. 91:3, 4).
In our last we considered the Divine response made to the formidable movement inaugurated by Jabin and his fellows. the Lord promptly took up the cudgels on behalf of His menaced people. He assured His servant that he need entertain no fear whatever about the outcome, promising him, "I will deliver them up all slain before Israel" (Josh. 11:6). In like manner is the Christian to be assured, and therefore it is his holy privilege to enter upon and engage in the good fight of faith resting on the sure pledges of God, confident of a successful issue. "He is faithful that promised" (Heb. 10:23). The more we meditate upon the veracity of the Promiser, the more will faith be strengthened. In proportion as we truly realize that we have to do with One who cannot lie, the greater confidence shall we have in His Word. Instead of being so much occupied with the difficulties of the way (which will but engender doubts), we need to look above unto Him who has given us such "exceeding great and precious promises" (2 Pet. 1:4) to be the stay of our hearts, to cheer and gladden us. Those promises are to be treasured up in our minds, for they are both the food of faith to nourish and strengthen it and the fuel of faith to stoke and energize it, otherwise it will lack that which is necessary for its activity, as a fire will not burn without wood or coals-thus coldness of heart is due mainly to faith being deprived of its fuel!
There will be little or no success in our spiritual warfare unless we make much of the Divine promises, and still more of the Promiser Himself. The foes that have to be encountered are far too powerful to be overcome by any might of ours, and therefore must we look to Him whose soldiers we are. If we do so, no matter how great our weakness or formidable the task assigned, the Lord will not fail us. "Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged Him faithful who had promised" (Heb. 11:11). There were strong impediments in the way of her faith, and at first She was staggered by them, but as she regarded the immutability and fidelity of the Promiser her doubts were stilled, faith prevailed, and strength was given. As Manton well said, "Every Divine promise has annexed to it the challenge, 'Is anything too hard for the Lord?'" As in Sara's case, so with us, very often there is a fight with unbelief before faith is established on the promise. But instead of suffering obstacles to hinder faith, they should be made a help to it-arguing, Here is a grand opportunity for me to prove the sufficiency of my God. He never promises more than He is able to perform. His word never exceeds His power: "Faithful is He that calleth you, who also will do it" (1 Thess. 5:24).
It should be duly considered that this massing of the Canaanites against Israel occurred not soon after they entered the land, nor did they encounter anything like such an opposing force either at Jericho or Ai. No, rather was this trial met with after they had made considerable progress in taking possession of their heritage. Thus it was too with the father of all them that believe: each new test of Abraham's faith was more severe than the preceding ones. And so it is in the Christian life. Thus it is the mature and aged warrior to whom this word is most appropriate: "Be not afraid." Why should Joshua fear? Since God had so wondrously delivered Israel from the bondage of Egypt, overthrown Pharaoh and his chariots in the Red Sea, provided for them all through their wilderness journey, miraculously opened the Jordan for them to enter into Canaan, most certainly He was not going to abandon them now and allow them to perish at the hands of Jabin and his armies. No indeed, when God begins a work He never stops when it is but half done, but always completes and perfects it (Phil. 1:6). So it was with Israel under Joshua; and so it is with every elect vessel' "whom He justified, them He also glorified" (Rom. 8:30). Much takes place between the one and the other, but though death itself occurs (as has been the case with His people for the last six thousand years), the former guarantees the latter.
Let then the tried and aged pilgrim take comfort from the Lord's dealings with Israel, and give no place whatever to Satan's lie that God has tired of him. Like the fiend that he is, the Devil seeks to attack us most fiercely when much oppressed by circumstances or at our weakest physically. When natural vigor has abated and the increasing weight of years is felt, he will seek to inject the most God-dishonoring doubts into the minds of His people. Reject them with abhorrence, and rest on the Divine assurance, "I will never leave thee, nor forsake thee" (Heb. 13:5). He who has cared for His child all through the years most certainly will not forsake him or her in the time of old age. He who has responded to your cries in former days will not turn a deaf ear now that your voice has grown feeble. "He shall deliver thee in six troubles [has he not done so?]: yea, in seven [the final one] there shall no evil touch thee" (Job 5:19). Past deliverances are sure earnests of future ones. "And even to your old age I am He: and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and wilt deliver you" (Isa. 46:4): those are the "I wills" of Him who is the Truth. Rest your whole weight on them.
But resting upon the promises does not mean that the saint may shirk any of his duties, or even relax in the performing of them. Rather do such Divine assurances involve corresponding obligations. That is clear from the two halves of the verses quoted in our opening paragraph: "Let us hold fast the profession of our faith without wavering; (for He is faithful that promised)" (Heb. 10:23). That "for" is very forceful, supplying us with a powerful motive unto steadfastness and diligence. Since God be faithful to us, we ought to be faithful unto Him. To hold fast the profession of our faith is a comprehensive expression which includes every aspect of the Christian life, and the knowledge that God will infallibly make good His word unto us is to animate unto fidelity in the carrying out of its engagements. The Divine promises are not only comforting pillows on which to rest our weary heads, but cordials to strengthen, spurs to move us, encouragements for us to press forward along the way, arguments for us to make use of in prayer. The Divine promises are the food of faith, and faith is for producing good works. That is the practical application which the apostle made of the Divine assurances in 1 Corinthians 15:54-57: Therefore, my beloved brethren, be ye steadfast, immovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord."
So far from annulling the believer's responsibility or countenancing any slackness in the discharge of the same, spiritual privileges involve additional obligations. But alas, man is such a creature of extremes that even a Christian when he be deeply impressed with one aspect of the Truth is very apt to become so absorbed with it as to lose sight of and leave out of his reckoning the counter-balancing aspect of the Truth. Because God performs everything for us, it does not mean there is nothing for us to do. If we ascribe the glory unto Him to whom alone it is due we shall freely own to the Lord, "for Thou also hast wrought all our works in us" (Isa. 26:12); nevertheless that does not alter the fact He has bidden us "work out your own salvation with fear and trembling" (Phil. 2:12), yet that too is immediately followed with, "For it is God which worketh in you both to will and to do of His good pleasure." There the two sides of the Truth are placed in juxtaposition, and notice well the order in which they are set before us. First the enforcing of our duty, and then the encouraging motive to inspire us therein. The latter is not added to induce indolence, but in order to encourage effort. We have no scriptural warrant to expect that God will show Himself strong in our behalf unless we make conscience of His precepts and use the means He has appointed. Our bread is Divinely guaranteed (Isa. 33:16), nevertheless it must be labored for (John 6:27).
The relation of Philippians 2:13, to Philippians 2:12, is a double one, being designed both to cheer and to humble us. The child of God is very conscious of his weakness, and knowing that the world, the flesh and the Devil are arrayed against him, and contemplating the tasks set before him-tasks which are spiritual and far above the compass of mere nature-he asks, How can I possibly accomplish them? The answer is, Divine assistance is assured. The believer is not left to himself, but the omnipotent God operates within as well as for him, and therefore is he to go forth in the confidence that Divine grace will be sufficient for him. Help is indeed needed by him, and if he conducts himself aright that help will certainly be given. On the other hand, he is required to work out his own salvation "with fear and trembling," that is in a spirit of humility and lowliness. But how is that possible unto those who are proud and independent? We are all of us Pharisees by nature-boastful and prone to self-glorying. How then can we be emptied of such a spirit? And again Philippians 2:13, supplies the answer. From this consideration: since it be God who works in me all that is praiseworthy; then I have nothing to boast of. I am constantly to remind myself that it is God who makes me to differ from those of my fellows whom He leaves to themselves. The strongest inducement possible to produce a self-abasing spirit is the realization that apart from Christ we can do nothing (John 15:5).
Above we have said that there will be little or no success in our spiritual warfare unless we make much of the Divine promises: let us now add that the same is equally true of the Divine precepts. That also is taught us in Joshua 11:6, for immediately after assuring His servant, "Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel," the Lord added, "thou shalt hough their horses and burn their chariots with fire." God's promises are not designed to further slothfulness, but to stimulate to the performance of duty. God does not work in us to promote idleness, but to "will and to do of His good pleasure." When the farmer sees God working by softening the ground with gentle showers, he is encouraged to plough and plant his fields. When the yachtsman perceives God working by stirring the becalmed air with a breeze, he is encouraged to hoist his sails. So it is spiritually. Grace is given the regenerate for them to use: "stir up the gift of God which is in thee" (2 Tim. 1:6). We are to "work out" what God has wrought in us, yet in complete dependence upon Him. We must beware of abusing the truth of Divine operations and take to heart the warning of the lazy servant who hid his talent in the earth.
To be a successful warrior I must be able to say with David (and none obtained more military victories than he!): "Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart" (Ps. 119:111). We agree with C. Bridges that when "testimony" occurs in the singular number it has reference to the Bible as a whole-the entire revelation of God's will unto mankind-but when found in the plural it is chiefly the perceptive parts of Scripture which are in view. This is borne out by verse 138: "Thy testimonies that Thou hast commanded," and "I have kept Thy precepts and Thy testimonies" (168). David had chosen God's statutes or precepts as his "heritage" to live upon. Not the world did he select for his happiness, but a heritage of holiness and wisdom, one which would not fail in time and one that would endure for ever. He made this choice because he realized their value: that they are like their Author, namely "righteous and very faithful" (138), and because he loved them exceedingly (167). So too did the apostle bear witness: "I delight in the law of God after the inward man" (Rom. 7:22) -only then will our obedience be acceptable unto Him. "I have kept Thy precepts and Thy testimonies," and as Spurgeon said, "If we keep God's testimonies they will keep us-right in opinion, comfortable in spirit, holy in conversation, hopeful in expectation."
The Divine testimonies are as necessary and essential unto the believer in his spiritual warfare as are the Divine assurances. It is the fight of faith which we are called to wage, and as God's promises are its food, so His precepts are its directors. Faith has three great tasks to perform: to trust implicitly in God, to render obedience to His revealed will, and steadfastly to resist all that is opposed thereto. The promises provide encouragement for the first, the precepts light for the second, and the Lord Himself must be looked unto for strength for the third. So it was in Joshua 11:6: the Divine promise there was immediately followed by a precept; Joshua was required to hough the horses of the Canaanites and burn their chariots with fire. Matthew Henry pointed out that this new campaign upon which Joshua was now entering "was a glorious one, no less illustrious than the former in the success of it, though in respect of miracles, it was inferior to it in glory. The wonders God then wrought for them, were to initiate and encourage them to act vigorously themselves. Thus the war carried on by the preaching of the Gospel, against Satan's kingdom, was at first furthered by miracles; but the warfare by then was sufficiently proved to be of God, and the managers of it are now left to the ordinary assistance of Divine grace in the use of the sword of the Spirit, and must not expect hail-stones, or the standing still of the sun."
The order given to Joshua for the houghing of the horses of the Canaanites and the burning of their chariots involved, of course, the vanquishing of them in battle. Accordingly we ate told, So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly; and they fell upon them" (v. 7). Though it was the Lord Himself who had accepted the challenge of Jabin and his confederates, and had assured His servant that He would deliver them up all slain before Israel on the morrow, this did not signify that he and his men were to remain passive-mere spectators of God's working. He was indeed about to act mightily for them, yet at the same time by and through them! This also needs to be made clear and emphasized in certain quarters today: not only where hyper-Calvinism or a species of fatalism holds sway, but also where a certain type of the "victorious life" teaching is misleading souls, for the one is as paralyzing as the other. The Christian is informed that the reason why he so often yields to external temptations or is overcome by indwelling sin is because he is making the great mistake of trying to fight his foes personally; that they will never be conquered until he, "by faith," turns them over to Christ and counts upon His vanquishing them for him; that the battle is not his but the Lord's; that He triumphed over Satan and all his hosts at the cross; and that if we yield ourselves completely to Him His victory will be ours without any effort on our part.
There is just sufficient veneer of the Truth to give this line of teaching a plausible appearance, vet there is also more than enough repudiation of Scripture to convince all who are subject to God's Word of its error. Seemingly it supplies a blessed solution to the most distressing problem in the Christian life, and at the same time appears to honor Christ, but in fact it repudiates human responsibility, and falsifies the teaching of our Lord. Faith is not only to rest upon the Divine promises and rely upon what Christ has done for His people; it is also required to bring forth good works, run in the way of His commandments, follow the example He has left us. When one of the leaders of this modern movement declares, "As I trust Christ in surrender there need be no fight against sin, but complete freedom from the power and even the desire of sin," he not only inculcates what is contrary to the recorded experience of God's people in all ages, but he takes direct issue with Scripture itself. The Bible speaks of "striving against sin" (Heb. 12:4), wrestling against principalities and powers (Eph. 6:12), bids the believer "fight the good fight of faith" (1 Tim. 6:12), enjoins him to "endure hardness, as a good soldier of Jesus Christ . . . that he may please Him who has chosen him to be a soldier" (2 Tim. 2:3, 4), and calls upon him to "put on the whole armor of God, that ye may be able to stand against the wiles of the devil" (Eph. 6:11).
It is obvious that the above references, and others of a similar nature, would be quite useless, meaningless, if the ideal state of Christian living were a merely passive thing, and if it be summed up in the catchword of one of its popular advocates, "Let go, and let God." Most assuredly the believer cannot gain the victory by his own powers; instead, he is to seek strength from the Lord, and then to use the same actively and strenuously. To speak of a passive "overcomer" is to employ words without meaning. To make the believer a mere onlooker of the Lord's exploits is to reduce him to something less than a moral agent. "Stand still, and see the salvation of the Lord" must not be so misunderstood and misapplied as to neutralize the exhortation "Let us run with patience [i.e. perseverance] the race that is set before us" (Heb. 12:1). "Running," like "wrestling" and "fighting," is a figure which expresses the putting forth of vigorous endeavor. True, we are to be "looking unto Jesus" while thus engaged, yet run we must. True also that the Christian is to reckon on the blessed fact that his Savior has triumphed over Satan, and yet that does not alter the fact that he is required to "resist the devil." True, God has promised to tread Satan under our feet shortly, vet be is not there now, any more than Christ's enemies have yet been made His footstool (Heb. 10:13). The ultimate victory is sure, yet it has to be fought for by each one of us.
Thus it was in Joshua 11. Divine assurance that Jabin and his army would be slain on the morrow had been given, yet that did not release Israel from performing their duty. God had made no announcement that He would destroy the Canaanites by fire from heaven, as He did the cities of the plain (Gen. 19), or that He would cause the earth to open her mouth and swallow them up as in the case of Korah and his company (Num. 16). Instead, He had promised to "deliver them up all slain before Israel"-a word which imported, according to its common usage, being killed in battle. That His servant so understood it is evident, for we are told that he and all the men of war with him "fell upon them." Joshua did not seek a defensive position and dig trenches for the protection of his men, and then sit down and wait for the Lord to work. No, with full confidence in his Master's promise, he took the initiative, acted aggressively, and launched an attack upon the foe-boldly, suddenly, unexpectedly. God had said "to morrow I will deliver them up," and, taking Him at His word, Joshua delayed not. Probably that was the very last thing which the hosts of Jabin were expecting, and they would be thrown into the utmost confusion from the very outset.