Bible Commentaries

3

CHAPTER XXI.

JOSHUA'S OLD AGE- DIVISION FOR THE EASTERN TRIBES.

Joshua Ch. 13, 14:1-5.

"THE Lord said unto Joshua, Thou art old and stricken in years." To many men and women this would not be a welcome announcement. They do not like to think that they are old. They do not like to think that the bright, joyous, playful part of life is over, and that they are arrived at the sombre years when they must say, ''There is no pleasure in them."

Then, again, there are some who really find it hard to believe that they are old. Life has flown past so swiftly that before they thought it was well begun it has gone. It seems so short a time since they were in the full play of their youthful energies, that it is hardly credible that they are now in the sere and yellow leaf. Perhaps, too, they have been able to keep their hearts young all the time, and still retain that buoyant sensation which seems to indicate the presence of youth. And are there not some who have verified the psalm - "They that are planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age, they shall be fat and flourishing "?

But however much men may like to be young, and however much some may retain in old age of the feeling of youth, it is certain that the period of strength has its limit, and the period of life also. To the halest and heartiest, if he be not cut off prematurely, the time must come when God will say to him, "Thou art old." It is a solemn word to hear from the lips of God. God tells me my life is past; what use have I made of it? And what does God think of the use I have made of it? And what account of it shall I be able to give when I stand at His bar?

Let the young think well of this, before it is too late to learn how to live.

To Joshua the announcement that he was old and stricken in years does not appear to have brought any painful or regretful feeling. Perhaps he had aged somewhat suddenly; his energies may have failed consciously and rapidly, after his long course of active and anxious; military service. He may have been glad to hear God utter the word; he may have been feeling it himself, and wondering how he should be able to go through the campaigns yet necessary to put the children of Israel in full possession of the land. That word may have fallen on his ear with the happy feeling - how considerate God is! He will not burden my old age with a load not suited for it. Though His years have no end, and He knows nothing of failing strength, "He knoweth our frame. He remembereth that we are dust." He will not "cast me off in the time of old age, nor forsake me when my strength faileth." Happy confidence, especially for the aged poor! It is the want of trust in the heavenly Father that makes so many miserable in old age. When you will not believe that He is considerate and kind, you are left to your own resources, and often to destitution and misery. But when between Him and you there is the happy relation of father and child; when through Jesus Christ you realize His fatherly love and pity, and in real trust cast yourselves on Him who clothes the lilies and feeds the ravens, your trust is sure to be rewarded, for your heavenly Father knoweth what things you have need of before you ask them.

So Joshua finds that he is now to be relieved by his considerate Master of laborious and anxious service. Not of all service, but of exhausting service, unsuited to his advancing years. Joshua had been a right faithful servant; few men have ever done their work so well. From that day when he stood against Amalek from morning to night, while the rod of Moses was stretched out over him on the hill; thereafter, during all his companionship with Moses on the mount; next in that search-expedition when Caleb and he stood so firm, and did not flinch in the face of the congregation, though every one was for stoning them; and now, from the siege of Jericho to the victory of Merom, and all through the trying and perilous sieges of city after city, year after year, Joshua has proved himself the faithful servant of God and the devoted friend of Israel. During these last years he has enjoyed supreme power, apparently without a rival and without a foe; yet, strange to say, there is no sign of his having been corrupted by power, or made giddy by elevation. He has led a most useful and loyal life, which there is some satisfaction in looking back on. No doubt he is well aware of unnumbered failings: "Who can understand his errors?" But he has the rare satisfaction - oh! who would not wish to share it? - of looking back on a well-spent life, habitually and earnestly regulated amid many infirmities by regard to the will of God. Neither he, nor St. Paul after him, had any trust in their own good works, as a basis of salvation; yet Paul could say, and Joshua might have said it in spirit: "I have fought the good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness."

Yet Joshua was not to complete that work to which he had contributed so much: "there remaineth yet very much land to be possessed." At one time, no doubt, he thought otherwise, and he desired otherwise. When the tide of victory was setting in for him so steadily, and region after region of the land was falling into his hands, it was natural to expect that before he ended he would sweep all the enemies of Israel before him, and open every door for them throughout the land, even to its utmost borders. Why not make hay when the sun shone? When God had found so apt an instrument for His great design, why did He not employ him to the end? If the natural term of Joshua's strength had come, why did not that God who had supernaturally lengthened out the day for completing the victory of Bethhoron, lengthen out Joshua's day that the whole land of Canaan might be secured?

Here comes in a great mystery of Providence. Instead of lengthening out the period of Joshua's strength, God seems to have cut it short. We can easily understand the lesson for Joshua himself. It is the lesson which so many of God's servants have had to learn. They start with the idea they are to do everything; they are to reform every abuse, overthrow every stronghold of evil, reduce chaos to order and beauty; as if each were

"the only man on earth Responsible for all the thistles blown And tigers couchant, struggling in amaze Against disease and winter, snarling on For ever, that the world's not paradise."

Sooner or later they find that they must be satisfied with a much humbler role. They must learn to

"be content in work, To do the thing we can, and not presume, To fret because it's little. 'Twill employ Seven men, they say, to make a perfect pin, . . . Seven men to a pin, and not a man too much! Seven generations, haply to this world. To right it visibly a finger's breadth, And mend its rents a little."

Joshua must be made to feel - perhaps he needs this - that this enterprise is not his, but God's. And God is not limited to one instrument, or to one age, or to one plan. Never does Providence appear to us so strange, as when a noble worker is cut down in the very midst of his work. A young missionary has just shown his splendid capacity for service, when fever strikes him low, and in a few days all that remains of him is rotting in the ground. What can God mean? we sometimes ask impatiently. Does He not know the rare value and the extreme scarcity of such men, that He sets them up apparently just to throw them down? But "God reigneth, let the people tremble." All that bears on the Christian good of the world is in God's plan, and it is very dear to God, and "precious in the sight of the Lord is the death of His saints." But He is not limited to single agents. When Stephen died, He raised up Saul. For Wycliffe He gave Luther. When George Wishart was burnt He raised up John Knox. Kings, it is said, die, but the king never. The herald that announces “The king is dead," proclaims in the same breath, "God save the king!" God's workers die, but His work goes on. Joshua is super- annuated, so far as the work of conquest is concerned, and that work for a time is suspended. But the reason is that, at the present moment, God desires to develop the courage and energy of each particular tribe. And when the time comes to extend still farther the dominion of Israel, an agent will be found well equipped for the service. From the hills of Bethlehem, a godly youth of dauntless bearing will one day emerge, under whom every foe to Israel shall be brought low, and from the river of Egypt to the great river, the river Euphrates, the entire Promised Land shall come under Israel's dominion. And the conquests of David will shine with a brighter lustre than Joshua's, and will be set, as it were, to music of a higher strain. Associated with David's holy songs and holy experience, and with his early life of sadness and humiliation, crowned at last with glory and honour, they will more fitly symbolize the work of the great Joshua, and there will then be diffused over the world a more holy aroma than that of Joshua's conquests, - a fragrance sweet and refreshing to souls innumerable, and fostering the hope of glory, - the rest that remaineth for the people of God, the inheritance incorruptible, and undefiled, and that fadeth not away.

So Joshua must be content to have done his part, and done it well, although he did not conquer all the land, and there yet remained much to be possessed. Without entering in detail into all the geographical notices of this chapter, it will be well to note briefly what parts of the country were still unsubdued.

First, there were all the borders of the Philistines, and all Geshuri; the five lords of the Philistines, dwelling in Gaza, Ashdod, Ascalon, Gath, and Ekron; and also the Avites. This well defined country consisted mainly of a plain "remarkable in all ages for the extreme riches of its soil; its fields of standing corn, its vineyards and olive yards, are incidentally mentioned in Scripture ( 15:5); and in the time of famine the land of the Philistines was the hope of Palestine (2 Kings 8:2). . . . It was also adapted to the growth of military power; for while the plain itself permitted the use of war chariots, which were the chief arm of offence, the occasional elevations which rise out of it offered secure sites for towns and strongholds. It was, moreover, a commercial country; the great thoroughfare between Phoenicia and Syria on the north and Egypt and Arabia on the south. Ashdod and Gaza were the keys of Egypt, and commanded the transit trade, and the stores of frankincense and myrrh which Alexander captured in the latter place prove it to have been a depot of Arabian produce."

"Smith's " Bible Dictionary."

Geshuri lay between Philistia and the desert, and the Avites were probably some remainder of the Avims, from whom the Philistines conquered the land (Deuteronomy 2:23).

In many respects it would have been a great boon for the Israelites if Joshua had conquered a people that were so troublesome to them as the Philistines were for many a day. What Joshua left undone, Saul began, but failed to achieve, and at last David accomplished. The Geshurites were subdued with the Amalekites while he was dwelling at Ziklag as an ally of the Philistines (1 Samuel 27:8), and the Philistines themselves were brought into subjection, and had to yield to Israel many of their cities (1 Samuel 7:14; 2 Samuel 8:1, 2 Samuel 8:12).

Another important section of the country unsubdued was the Phoenician territory - the land of the Sidonians (Joshua 13:4, Joshua 13:6). Also the hilly country across Lebanon, embracing the valley of Coele-Syria, and apparently the region of Mount Carmel (“from Lebanon unto Misrephothmaim," Joshua 13:6, and comp. Joshua 11:8). No doubt much of this district was recovered in the time of the Judges, and still more in the time of David; but David made peace with the King of Tyre, who still retained the rocky strip of territory that was so useful to a commercial nation, but would have been almost useless to an agricultural people like the Israelites.

Joshua was not called on to conquer these territories in the sense of driving out all the old inhabitants; but he was instructed to divide the whole land among his people - a task involving, no doubt, its own difficulties, but not the physical labour which war entailed. And in this division he was called first to recognise what had already been done by Moses with the part of the country east of the Jordan. That part had been allotted to Reuben, Gad, and half the tribe of Manasseh; and the allotment was still to hold good.

It is remarkable with what fulness the places are described. First, we have the boundaries of that part of the country generally (Joshua 13:9-12); then of the allotments of each of the two and a half tribes (Joshua 13:15-31). With regard to the district as a whole, the conquest under Moses was manifestly complete, from the river Arnon on the south, to the borders of the Geshurites and Maachathites on the north. The only part not subdued were the territories of these Geshurites and Maachathites. The Geshurites here are not to be confounded with the people of the same name mentioned in Joshua 13:2, who were at the opposite extreme - the southwest instead of, as here, the north-east of the land. But no doubt the Syrian Geshurites and Maachathites were brought into subjection by David, with all the other tribes in that region, in his great Syrian war, "when he went to recover his border at the river Euphrates " (2 Samuel 8:3). But instead of expelling or exterminating them, David seems to have allowed them to remain in a tributary condition, for Geshur had its king in the days of Absalom (2 Samuel 13:37), to whom that prince fled after the murder of Amnon. With the Maachathites also David had a family connection (2 Samuel 3:3).

But though the subjugation and occupation of the eastern part of the land was thus tolerably complete (with the exceptions just mentioned), it remained in the undisturbed possession of Israel for the shortest time of any. From Moabites and Ammonites on the south, Canaanites and Syrians on the north and the east, as well as the Midianites, Amalekites, and other tribes of the desert, it was subject to continual invasions. In fact, it was the least settled and least comfortable part of all the country; and doubtless it became soon apparent that though the two tribes and a half had seemed to be very fortunate in having their wish granted to settle in this rich and beautiful region, yet on the whole they had been penny-wise and pound-foolish. Not only were they incessantly assailed and worried by their neighbours, but they were the first to be carried into captivity, when the King of Assyria directed his eyes to Palestine. They had shown somewhat of the spirit of Lot, and they suffered somewhat of his punishment. It is worthy of remark that even at this day this eastern province is the most disturbed part of Palestine. The Bedouins are ever liable to make their attacks wherever there are crops or cattle to tempt their avarice. People will not sow where they have no chance of reaping; and thus it is that much of that productive region lies waste. The moral is not far to seek: in securing wealth, look not merely at the apparent productiveness of the investment, but give heed to its security, its stability. It is not all gold that glitters either on the stock-exchange or anywhere else. And even that which is real gold partakes of the current instability. We must come back to our Saviour's advice to investors, if we would really be safe: "Lay not up for yourselves treasures on earth, where moth and rust do corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where moth and rust do not corrupt, and where thieves do not break through nor steal."

The specification of the allotments need not detain us long. Reuben's was the farthest south. His southern and eastern flanks were covered by the Moabites, who greatly annoyed him. "Unstable as water, he did not excel." Gad settled north of Reuben. In his lot was the southern part of Gilead; Mahanaim, and Peniel, celebrated in the history of Jacob, and Ramoth-gilead, conspicuous in after times. East of Gad were the Ammonites, who proved as troublesome to that tribe as Moab did to Reuben. To the half tribe of Manasseh the kingdom of Og fell, and the northern half of Gilead. Jabesh-gilead, where Saul routed the Ammonites, was in this tribe (1 Samuel 11:1-15). Here also were some of the places on the lake of Galilee mentioned in the gospel history; here the "desert place" across the sea to which our Lord used to retire for rest; here He fed the multitude; here He cured the demoniac; and here were some of the mountains where He would spend the night in prayer.

In our Lord's time this portion of Palestine was called Perea. Under the dominion of the Romans, it was comparatively tranquil, and our Lord would sometimes select it, on account of its quiet, as his route to Jerusalem. And many of His gifts of love and mercy were doubtless scattered over its surface.

Two statements are introduced parenthetically in this chapter which hardly belong to the substance of it. One of these, occurring twice, respects the inheritance of the Levites (Joshua 13:14, Joshua 13:33). No territorial possessions were allotted to them corresponding to those of the other tribes. In the one place it is said that "the sacrifices of the Lord God of Israel made by fire were their inheritance"; in the other, that "the Lord God of Israel was their inheritance." We shall afterwards find the arrangements for the Levites more fully detailed (chaps, 20, 21). This early allusion to the subject, even before the allotments in Western Palestine begin to be described, shows that their case had been carefully considered, and that it was not by oversight but deliberately that the country was divided without any section being reserved for them.

The other parenthetical statement respects the death of Balaam. "Balaam also, the soothsayer, did the children of Israel slay with the sword among them that were slain by them" (Joshua 13:22). It appears from Numbers 31:8 that the slaughter of Balaam took place in the days of Moses, by the hands of the expedition sent by him to chastise the Midianites for drawing the Israelites into idolatry. That the fact should be again noticed here is probably due to the circumstance that the death of Balaam occurred at the place which had just been noted - the boundary line between Reuben and Gad. It was a fact well worthy of being again noted. It was a fact never to be forgotten that the man who had been sent for to curse was constrained to bless. As far as Balaam's public conduct was concerned, he behaved well to Israel. He emphasized their Divine election and their glorious privileges. He laid especial stress upon the fact that they were not a Bedouin horde, rushing about in search of plunder, but a sacramental host, executing the judgments of a righteous God - "The Lord his God is with him, and the shout of a king is among them." This was a valuable testimony, for which Israel might well be grateful. It was when Balaam took part in that disgraceful plot to entice Israel into sensuality and idolatry that he came out in his real colours. It seemed to him very clever, no doubt, to obey the Divine command in the letter by absolutely refusing to curse Israel, while at the same time he accomplished the object he was sent for by seducing them into sins which brought down on them the judgments of God. Nevertheless, he reckoned without his host. Possibly he gained his reward, but he did not live to enjoy it; and "what shall a man be profited if he gain the whole world and forfeit his own life?" (Matthew 16:26, R.V.). The two and a half tribes were well taught by the fate of Balaam that, in the end, however cunningly a man may act, his sin will find him out. They were emphatically reminded that the sins of sensuality and idolatry are exceedingly hateful in the sight of God, and certain to be punished. They were assured by the testimony of Balaam, that Israel, if only faithful, would never cease to enjoy the Divine protection and blessing. But they were reminded that God is not mocked: that whatsoever a man soweth, that shall he also reap. Balaam had sown to the flesh; of the flesh it behoved him to reap corruption. And so must it ever be; however ingeniously you may disguise sin, however you may conceal it from yourself, and persuade yourself to believe that you are not doing wrong, sin must show itself ultimately in its true colours, and your ingenious disguises will not shield it from its doom: - "The wages of sin is Death."

CHAPTER XXII.

THE INHERITANCE OF CALEB*.

Joshua 14:6-15.

CALEB is one of those men whom we meet with seldom in Bible history, but whenever we do meet them we are the better for the meeting. Bright and brave, strong, modest and cheerful, there is honesty in his face, courage and decision in the very pose of his body, and the calm confidence of faith in his very look and attitude. It is singular that there should be cause to doubt whether his family were originally of the promised seed. When introduced to us in the present passage he is emphatically called "Caleb, the son of Jephunneh the Kenezite" (R.V., Kenizzite, rightly, same as Kenizzite in Genesis 15:19), as if he had been a descendant of Kenaz, a son of Esau (Genesis 36:11; Genesis 36:15), and a member of the Kenizzite tribe. It was not customary to distinguish Israelites in this way, but only those who had come among them from other tribes, like "Heber the Kenite," "Jael, the wife of Heber the Kenite" ( 4:11; 4:17), Uriah the Hittite, Hushai the Archite, etc. Moreover, Othniel, Caleb's younger brother, is called the son of Kenaz (Joshua 15:17); and further, when it is recorded in the fourteenth verse of this chapter that Hebron became the possession of Caleb, the reason assigned is that he "wholly followed the Lord God of Israel." On the other hand, in the genealogical list of 1 Chronicles 4:13; 1 Chronicles 4:15, Othniel and Caleb occur as if they were regular members of the tribe; but that list shows obvious signs of imperfection. On the whole, the preponderance of evidence is in favour of the opinion that Caleb's family were originally outside the covenant, but had become proselytes, like Hobab, Rahab, Ruth, and Heber. Their faith was pre-eminently the fruit of conviction, and not the accident of heredity. It had a firmer basis than that of most Israelites. It was woven more closely into the texture of their being, and swayed their lives more powerfully. It is pleasing to think that there may have been many such proselytes; that the promise to Abraham may have attracted souls from the east, and the west, and the north, and the south; that even beyond the limits of the twelve tribes many hearts may have been cheered, and many lives elevated and purified by the promise to him, "In thee and in thy seed shall all the families of the earth be blessed."

*There is some difficulty in adjusting the three passages in which the settlement of Caleb is referred to. From this first passage of the three, we are led to think that it was before the tribe of Judah obtained its portion. Again, from Joshua 15:13 we might suppose that it was simultaneously with the rest of the tribe. From 1:10, again, it might be thought that the subduing of the natives in Hebron was effected, not by Caleb alone, but by the tribe of Judah, and that it took place "after the death of Joshua " ( 1:1). Putting all these together, it would appear that Hebron was assigned to Caleb before the tribe of Judah was settled; that this allocation was ratified at the general settlement; that as Caleb was a member of the tribe, his services against the Canaanites, and especially the Anakim, were ascribed to his tribe; and that the process of dispossessing the Canaanites went on for some time after the death of Joshua. The repetitions in the narrative concerning Caleb form one of the considerations that favour the idea of more sources than one having been made use of in the composition of this book.

Caleb and Joshua had believed and acted alike, in opposition to the other ten spies; but Caleb occupies the more prominent place in the story of their heroism and faith. It was he that "stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it " (Numbers 13:30); and at first his name occurs alone, as exempted from the sentence of exclusion against the rest of his generation: ''But my servant Caleb, because he had another spirit with him, and hath followed Me fully, him will I bring into the land where into he went: and his seed shall possess it " (Numbers 14:24). As we have said before, it is probable that Caleb was the readier speaker, and it is possible that he was the firmer man. Joshua seems to have wanted that power of initiation which Caleb had. It was because he had always been a good follower that Joshua in his old age was fitted to be a leader. Because he had been a good servant he became a good master. As long as Moses lived, Joshua was his servant. After Moses died, Joshua set himself simply to carry out his instructions. It was a happy thing for him on the return of the ten spies that Caleb was one of them, otherwise he might have found himself in a condition of embarrassment. Caleb was evidently the man who led the opposition to the ten, not only asserting the course of duty, but manifesting the spirit of contempt and defiance toward the faithless cowards that forgot that God was with them. In his inmost heart Joshua was quite of his mind, but probably he wanted the energetic manner, the ringing voice, the fearless attitude of his more demonstrative companion. Certain it is that Caleb reaped the chief honour of that day*.

*Some readers may no doubt prefer the explanation that when Caleb is mentioned alone one document was followed, and when Caleb and Joshua are coupled, another.

It is beautiful to see that there was no rivalry between them. Not only did Caleb interpose no remonstrance when Joshua was called to succeed Moses, but he seems all through the wars to have yielded to him the most loyal and hearty submission. God had set His seal on Joshua, and the people had ratified the appointment, and Caleb was too magnanimous to allow any poor ambition of his, if he had any, to come in the way of the Divine will and the public good. His affectionate and cordial bearing on the present occasion seems to show that not even in the corner of his heart did there linger a trace of jealousy toward the old friend and companion whom on that occasion he had surpassed, but who had been set so much higher than himself. He came to him as the recognised leader of the people - as the man whose voice was to decide the question he now submitted, as the judge and arbiter in a matter which very closely concerned him and his house.

And yet there are indications of tact on the part of Caleb, of a thorough understanding of the character of Joshua, and of the sort of considerations by which he might be expected to be swayed. There were two grounds on which he might reasonably look for the conceding of his request - his personal services, and the promise of Moses. Caleb knows well that the promise of Moses will influence Joshua much more than any other consideration; therefore he puts it in the foreground. "Thou knowest the thing that the Lord said unto Moses, the man of God, concerning me and thee in Kadesh-barnea." "Moses, the man of God." Why does Caleb select that remarkable epithet? Why add anything to the usual name, Moses? The use of the epithet was honouring to all the three.

That which constituted the highest glory of Moses was that he was so much at one with God. God's will was ever his law, and he was in such close sympathy with God that whatever instructions he gave on any subject might be assumed to be in accordance with God's will. Moreover, in calling him "the man of God" when addressing Joshua, Caleb assumed that Joshua would be impressed by this consideration, and would be disposed to agree to a request which was not only sanctioned by the will of Moses, but by that higher will which Moses constantly recognised. In short, when Joshua considered that the particular wish of Moses which Caleb now recalled was only the expression of the Divine will, Caleb felt assured that he could not withhold his consent. The three men were indeed a noble trio, worthy descendants of their father Abraham, even if one of the three was no son of Jacob. Long before our Lord taught the petition "Thy will be done on earth as it is in heaven," it had become habitual to them all. Moses was indeed ''the man of God," - preeminently in fellowship with Him; in a lower sphere both Caleb and Joshua were of the same order, men who tried to live their lives, and every part of them, only in God.

Having fortified his plea with this strong reference at once to Moses and to God, Caleb proceeds to rehearse the service which had led to the promise of Moses. The facts could not but be well known to Joshua. "Forty years old was I when Moses, the servant of the Lord, sent me from Kadesh-barnea to spy out the land, and I brought him word again as it was in my heart. Nevertheless, my brethren that went up with me made the heart of the people melt; but I wholly followed the Lord my God." Why does Caleb put the matter in this way? Why does he not couple Joshua with himself as having been faithful on that never-to-be- forgotten occasion? The only explanation that seems feasible is, that from the pre-eminent position of Joshua this was unnecessary, perhaps it might have appeared even unbecoming. A soldier making a request of the Duke of Wellington, and recalling some service he had done at the battle of Waterloo, would hardly think it necessary, or even becoming, to say how the Duke, too, had been there, and what surpassing service he had rendered on that day. A soldier like the Duke occupying a position of unrivalled pre-eminence on account of long and brilliant service, does not need to be told what he has done, Joshua was now the leader of Israel, and the last few years had crowned him with such manifold glory that his whole life was transfigured, and individual acts of service did not need to be spoken of Caleb was comparatively an obscure individual, whose fame rested on a single service now nearly half a century old, which could not, indeed, be quite forgotten, but amid the brilliant events of later times might easily pass out of sight and out of mind. There was no disparagement of Joshua, therefore, in his not being mentioned by Caleb, but, on the contrary, a silent tribute to his exalted office as chief ruler of Israel, and to his all but unparalleled services, especially during these later years.

"I brought him word again, as it was in my heart." The statement is made in no boasting spirit, and yet what a rare virtue it denotes! Caleb, as we now say, had the courage of his convictions. He had both an honest heart and an honest tongue. We can have but little idea what temptations he lay under not to speak what was in his heart. For six weeks these ten men had been his close companions. They had eaten together, slept under the same canvas, walked by the same paths, beguiled the long way by story and anecdote, and no doubt by joke and play of humour, and done kind offices to each other as circumstances required. To break away from your own set, from the comrades of your campaign, to upset their plans, and counsel those in power to a course diametrically opposed to theirs, is one of the most difficult of social duties. And in these days of ours there is no duty more commonly set aside. Moral cowardice has been well said to be one of the most common vices of our age.

What more common in Parliament, for example, than for men to differ strongly from some of the measures of their party, and yet, because it is their party, support them by their votes? And in the ranks of the Church and of its various sections the same tendency prevails, though it may be in a less degree. Of the many able and seemingly honest prelates of the Roman Church who dissented, often with vehemence, from the Vatican decree of the pope's infallibility, what became finally of their opposition? Were there more than one or two who did not surrender in the end, and agree to profess what they did not believe? And to come to more ordinary matters, when our opinions on religious subjects are at a discount, when they are met with ridicule, how often do we conceal them, or trim and modify them in order that we may not share in the current condemnation? The men that have the courage of their convictions are often social martyrs, shut out from the fellowship of their brethren, shut out from every berth of honour or emolument, and yet, for their courage and honesty, worthy of infinitely higher regard than whole hundreds of the time-servers that ''get on" in the world by humouring its errors and its follies.

Nevertheless, though most of us show ourselves miserably weak by not speaking out all that is "in our hearts," especially when the honour of our Lord and Master is concerned, we are able to appreciate and cannot fail to admire the noble exhibitions of courage that we sometimes meet with. That beautiful creation of Milton's, the Seraph Abdiel, "faithful found among the faithless, faithful only he," is the type and ideal of the class. Shadrach, Meshach, and Abednego resisting the enthusiasm of myriads and calmly defying the fiery furnace; the Apostle Paul clinging to his views of the law and the gospel when even his brother Peter had begun to waver; Martin Luther, with his foot on the Bible confronting the whole world; John Knox defying sovereign and nobles and priests alike, determined that the gospel should be freely preached; Carey, going out as a missionary to India amid the derision of the world, because he could not get the words out of his head, "Go ye into all the world, and preach the gospel unto every creature," - have all exemplified the Caleb spirit that must utter what is in the heart; nor has any new idea commonly laid hold of mankind till the struggles of some great hero or the ashes of some noble martyr have gone to sanctify the cause.

"He that believeth shall not make haste." Caleb believed, and therefore he was patient. Five-and-forty long years had elapsed since Moses, the man of God, speaking in the Spirit of God, had promised him a particular inheritance in the land. It was a long time for faith to live on a promise, but, like a tree in the face of a cliff that seems to grow out of the solid rock, it derived nourishment from unseen sources. It was a long time to be looking forward; but Caleb, though he did not receive the promise during all that time, was persuaded of it and embraced it, and believed that at last it would come true. He did not anticipate the proper time, though he might have had as plausible reasons for doing so as the two tribes and a half had for asking leave to settle on the east side of the river. He bore his share of warlike work, bore the burden and heat of the day, waited till the proper time for dividing the land. Nor did he rush forward selfishly by himself, disregarding the interests of the rest of his tribe; for the children of Judah, recognising his claim, draw near to Joshua along with him. Nor was it a portion of the land which any tribe might be eager to enter upon that he asked; for it was still so harassed by the Anakim, that there would be no peace till that formidable body of giants were driven out.

It seems that when acting as one of the twelve spies, Caleb had in some emphatic way taken his stand on Hebron. "The land on which thy foot hath trodden will be an inheritance to thee." Perhaps the spies were too terrified to approach Hebron, for the sons of the Anakim were there, and, in the confidence of faith, Caleb, or Caleb and Joshua, had gone into it alone. Moses had promised him Hebron, and now he came to claim it. But he came to claim it under circumstances that would have induced most men to let it alone. The driving out of the Anakim was a formidable duty, and the task might have seemed more suitable for one who had the strength and enthusiasm of youth on his side. But Caleb, though eighty-five, was yet young. Age is not best measured by years. He was a remarkable instance of prolonged vigour and youthful energy. "As yet I am as strong this day as I was in the day that Moses sent me; as my strength was then, even so is my strength now, for war, and to go out and to come in." Faith, and temperance, and cheerfulness are wonderful aids to longevity. As one reads these words of Caleb, one recalls the saying of a well-known physician, Dr. Richardson, that the human frame might last for a hundred years if it were only treated aright.

There is something singularly touching in Caleb's asking as a favour what was really a most hazardous but important service to the nation. Rough though these Hebrew soldiers were, they were capable of the most gentlemanly and chivalrous acts. There can be no higher act of courtesy than to treat as a favour to yourself what is really a great service to another. Well done, Caleb! You do not ask for a berth which there will be no trouble in taking or in keeping. You are not like Issachar, the strong ass couching between the sheepfolds: "and he saw a resting-place that it was good, and the land that it was pleasant; and he bowed his shoulder to bear, and became a servant under task-work." The dew of youth is yet upon you, the stirring of lofty purpose and noble endeavour; you are like the warhorse of Job - "he paweth in the valley and rejoiceth in his strength; he mocketh at fear, and is not dismayed; he smelleth the battle afar off, the thunder of the captains and the shouting."

There is nothing we admire more in military annals than a soldier volunteering for the most hazardous and difficult of posts, - showing

"That stern joy which warriors feel

In foemen worthy of their steel."

In the spiritual warfare, too, we do not want instances of the same spirit. We recall Captain Allan Gardiner choosing Tierra del Fuego as his mission sphere just because the people were so ferocious, the climate so repulsive, and the work so difficult that no one else was likely to take it up. We think of the second band who went out after Gardiner and his companions had been starved to death; and still more after these were massacred by the natives, of the third detachment who were moved simply by the consideration that the case was seemingly so desperate. Or we think of Livingstone begging the directors of the London Missionary Society, wherever they sent him, to be sure that it was "Forward"; turning aside from all previous mission stations, and the comparative ease they afforded, to grapple with the barbarian where he had never begun to be tamed; his eyes thirsting for unknown scenes and untried dangers, because he scorned to build on the foundation of others, and thirsted for "fresh woods and pastures new." We think of him persevering in his task from year to year in the same lofty spirit; disregarding the misery of protracted pain, the intense longings of his weary heart for home, the repulsive society of savages and cannibals, the vexations, disappointments, and obstacles that seemed to multiply every day, the treachery of so-called friends whom he had helped to raise, the indifference of a careless world, and of a languid Church; but ever girding himself with fresh energy for the task which he had undertaken, and of which the difficulties and trials had never been absent from his thoughts. We think of many a young missionary turning away from the comfortable life which he might lead at home and which many of his companions will lead, that he may go where the need is greatest and the fight is hottest, and so render to his Master the greatest possible service. A crowd of noble names comes to our recollection - Williams, and Judson, and Morrison, and Burns, and Patteson, and Keith- Falconer, and Hannington, and Mackay - men for whom even the Anakim had no terrors, but rather an attraction; but who, serving under another Joshua, differed from Caleb in this, that what they desired was not to destroy these ferocious Anakim, but to conquer them by love, and to demonstrate the power of the gospel of Jesus Christ to change the vilest reprobates into sons of God.

And even now there are other Anakim among us for whom the fate of the Canaanite giants ought to be reserved. Anakim within us - greed, selfishness, love of ease, lust, passion, cruelty - all, if we are faithful, to be put to the edge of the sword. And there are Anakim, tremendous Anakim, around us - drunkenness, and all that fosters it, despite the paltry excuses we so often hear; sensuality, that vile murderer of soul and body together; avarice, so cruelly unjust, and content to gather its hoard from the thews and sinews of men and women to whom life has become worse than slavery; luxurious living, that mocks the struggles of thousands to whom one crumb from the table or one rag from the wardrobe would bring such a blessed relief. With giants like these we need to wage incessant war, and for the necessary spirit we need constant supplies of the faith and courage that were so remarkable in Caleb. He followed the Lord fully; believing that if the Lord deserved to be followed at all. He deserved to be followed in full. What was there to gain by following Him one half, and surrendering the other half to the world? Could he count on God helping him if he went with but half his heart into His service, and, like Lot's wife, looked back even when flying from Sodom? "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy might."

The tendency to compromise is one of the besetting sins of the day. In the army or the navy, if one is to serve God at all, one must serve Him wholly. Decision is eminently requisite there, and Christians there are commonly more whole-hearted and consistent than in many circles nominally Christian. Decision is manly, is noble; it brings rest within, and in the end it conciliates the respect of the bitterest foes. Courage is the ornament of Christianity, and the crown of the Christian youth. "Fear not" is one of the brightest gems of the Bible.