By the same Author 

HOW GOD INSPIRED THE BIBLE 
THOUGHTS FOR THE PRESENT DISQUIET 

HOW TO READ THE BIBLE 
HOW WE GOT OUR BIBLE OUR BIBLE 

IN THE MAKING AS SEEN BY MODERN RESEARCH 

THE ANCIENT DOCUMENTS AND THE MODERN BIBLE 

THE BIBLE FOR SCHOOL AND HOME 

THE BOOK OF GENESIS 
MOSES AND THE EXODUS 
JOSHUA AND THE JUDGES 
THE PROPHETS AND KINGS 
WHEN THE CHRIST CAME - THE HIGHLANDS OF GALILEE 
WHEN THE CHRIST CAME - THE ROAD TO JERUSALEM 
THE STORY OF ST. PAUL'S LIFE AND LETTERS 
GOD, CONSCIENCE AND THE BIBLE 
THE BIBLE FOR SCHOOL AND HOME 

BY REV. J. PATERSON SMYTH 

LATE PROFESSOR OF PASTORAL THEOLOGY; UNIVERSITY OF DUBLIN 

Author of "A People's Life of Christ," "Story of St. Paul's Life and Letters," "The Gospel of the Hereafter," "How We Got Our Bible," "How God Inspired the Bible," "How to Read the Bible," "The Ancient Documents and the Modern Bible," etc. 

JOSHUA AND THE JUDGES 

LONDON 

SAMPSON LOW, MARSTON & Co., LTD 

CONTENTS 

GENERAL INTRODUCTION …… v 

PART I: THE BOOK OF JOSHUA 

LESSON I 

THE SECRET OF COURAGE …… 29 
II GOD'S POWER ………. 34 
III JERICHO ……….. 38 
IV ACHAN – THE DECEITFULNESS OF SIN .. 44 
V GIBEON ……….. 50 
VI THE BATTLE OF BETH-HORON …. 54 
VII CALEB – SOLDIERS OF GOD …… 61 
VIII THE PLACE OF REFUGE ……. 66 
IX THE STORY OF A MISUNDERSTANDING .. 71 
X AN OLD MAN'S ADVICE ……. 78 

PART II: THE STORY OF THE JUDGES 

I SINNING AND PUNISHMENT, AND REPENTING AND DELIVERANCE …… 90 
II FOUR DELIVERANCES ……. 95 
III DEBORAH'S SONG OF PRAISE ….. 101 
IV GIDEON – CALLED OF GOD …… 106 
V GIDEON – THE SWORD OF THE LORD … 112 
VI JEPHTHAH – IGNORANCE OF GOD …. 117 
VII SAMSON – RESPONSIBILITY …… 122 
VIII SAMSON – FAILURE …….. 128 
IX SAMUEL – LENT UNTO THE LORD … 134 
X THE CALL OF SAMUEL ……. 140 
XI THE GLORY DEPARTED ……. 144 
XII THE HAND OF GOD …….. 149 
XIII THE REFORMATION …….. 153 
XIV SELF-WILL AND GOD'S WILL ….. 157 

JOSHUA AND THE JUDGES 

PART I: THE BOOK OF JOSHUA 

LECTURE TO THE TEACHER 

In beginning the study of this Book for the purpose of teaching there are some points which it is important to be clear about. 

I 

First, that the Book naturally divides itself into two parts:- 

The Story of the Conquest, chs. i.-xii. 
The Chronicle of the Allotment, chs. xii.-xxiii. 

With the Chronicle of the Allotment, or, as is has been called, The Domesday Book of Palestine, our lessons have but little to do. On the Story of the Conquest it may be necessary to make some remarks. Keep clearly in mind that by the Conquest is meant only the conquest of west Palestine. The closing years of Moses were mainly occupied with the subjugation of the fierce tribes on the eastern bank of the Jordan. Sihon, King of the Amorites, and Og, the King of Bashan, and the princes of the wandering Midianites, had fallen before the victorious arms of Israel when our story opens with Joshua and his warriors drawn up on the banks of the Jordan. It is entirely with the conquest of West Palestine-ie., Palestine beyond the Jordan-Palestine between the Jordan and the Mediterranean Sea-that we are concerned in this Book. Show this to the class by means of the map. Be careful, too, to avoid the Common misapprehension that Joshua's conquest was a complete one-a misapprehension which causes a good deal of puzzling about the condition of things at the opening of the Book of Judges. From ch. xv. 63, xvi. 10, xvii. 12, 13, &c., it is clear that portions of the subjugated tribes remained, pretty much like the ancient Britons in England long ago, holding the fastnesses, and sometimes permitted to dwell with the conquerors and pay tribute, and that these were a serious danger and temptation to the Israelites. We shall find in the Book of Judges that the Israelites were themselves to blame for this; but the matter does not further concern us in this Book. 

II 

Let us next try to form an opinion about those Canaanite tribes which were driven out by the children of Israel. They are named in different parts of the Bible the Canaanites, Amorites, Hittites, Perizzites, Hivites, Jebusites, Gergashites; but they seem to have had the same language, and manners, and religious customs, and are frequently spoken of under the general name of Canaanites or Hittites. 

The bible tells us very little of their history, and very little of their manners, beyond the terrible statements as to their cruelty and impurity, and the unutterable abominations connected with their heathen worship. The very earth itself beneath their feet is represented as unable to bear their filthy and licentious lives. Their sand is said to vomit them forth (Lev. xvii. 25). But secular history throws a new light on them rather startling at first sight. We have heard of Cadmus, the Phoenician, the inventor of the alphabet; of the Phoenician ships that traded for tin with early Britain; of the Phoenician race the pioneers of commerce-who colonized the Mediterranean shores. We know something of that most interesting period in Roman history which tells of the power and civilization of Carthage, and the wars of its Punic or Phoenician race-the great merchant princes of the world. It is not startling to discover that the polished Phoenician and the accursed Canaanite are the one and the same! The Septuagint translators of the Old Testament actually use the word "Phoenician" in translating the Hebrew term "Canaanite" (Ex. xvi. 35; Josh. v. 1). St Augustine, in his Commentary of the Epistle to the Romans, says that the country folk around Carthage called themselves Canaani. And many teachers will remember the Carthaginian names-Hannibal, Asdrubal, Maherbal, with the title Baal at the end, recalling the dark idol of the Israelite days, and the names Eshball and Merib-baal, even among the children of Saul. 

Apart form the interest of the fact that we can identify the Canaanite with the famous Phoenician, there is an instructive lesson here for our senior classes. It is quite true that at this period the Phoenician race had passed its zenith of greatness, and was probably advancing toward demoralization and decay. We know they had not always been so wicked and depraved. There was a time when their "iniquity was not yet full." Yet, even so, there is a lesson in the difference of attitude of the sacred and secular historians, "The Lord seeth not as man seeth. Man looketh on the outward appearance, but the Lord looketh on the heart." Power, civilization, knowledge, beauty, win the admiration of the careless world even when covering a mass of moral corruption. With God the chief thing is the man himself-the moral nature within. According as that is turned to the true and noble, or the base and sensual, so are men and nations judged by God. Probably much of the graceful and beautiful in our notions of ancient Greek life would similarly vanish at the Ithuriel touch of an inspired historian, and appear, it may be, in the lurid colours of St. Paul's first chapter in his Epistle to the Romans. 

III 

The miracles in this Book of Joshua have often raised doubts and disturbance in men's minds. That the waters of Jordan should part for their crossing-that the walls of the city of Jericho should fall to the ground-are events that would in ordinary circumstances seem so improbable that a man feels half justified in hesitating to believe them. But be it remembered that these were not ordinary circumstances. What was at stake was not, as skeptics sneeringly assert, the fate of a few thousand Jews, or the "mastership of a little province about the size of Wales"-no, but the fate of the Torch-bearers who were to bear the light of the truth for the whole human race. The issue of the conquest of Palestine belongs to all time. The Jews were a people miraculously used for the sake of humanity. Their history must be read, as the historian wrote it, with an awful sense of God's immediate presence pervading it right through. We feel no difficulty about miracles in the days of the Apostles. We feel that they are extraordinary, but that they are for an extraordinary time. Let the same thought place in reading about this period. 

This does not mean that we must accept each statement unquestioningly as an exact literal explanation of what actually happened. Something wonderful did happen at the Jordan and at Jericho which made a tremendous impression. Here is no questioning of miracles, of what God could have done. But some accounts may strike us as improbable as to what God would have done. It is not wrong to think of other possible explanations. 

The stories of these miracles are not as regards evidence on the level of these recorded in our Lord's day. They belong to far remote antiquity. They came down for generations in the legends of the people. We must allow for the possibility of exaggeration and poetical expression. But there is no escaping the conviction that the whole period was felt by the actors in it to be a time of the extraordinary and supernatural. God was very near to them. We find the statement that the natives were terrified at the invaders as men helped supernaturally, so that all "heart did melt, neither did there remain any more courage in any man because of them." We find the simple, artless historian before us fearlessly appealing to the monuments existing, he says, "even to this day" in which he wrote. He never seems to have troubled himself about proving or persuading-he seems to have never a thought of anyone questioning his story. Simply and straightforwardly he tells his tale, utterly unconscious of what seem difficulties to us. And, what is a much more important fact, we find the whole subsequent history and prophecies and psalms of the nation deeply stamped with the memory of this miraculous time. The existence of the miraculous is the only explanation. It will be noticed that I have not here included the mention of the sun standing still. What I have just said about the miracles of the Book does not equally apply to this, so I leave it for separate treatment in its appointed place in the Lessons. 

IV 

There is no room in this brief note to do more than touch the main difficulty of the Book-the slaughter of the Canaanites. First of all, get rid of the thought of favouritism, which underlies much of the difficulty. The Israelites were not pets and favourites chosen arbitrarily for their own sakes to a favoured life. They were a race elected to great responsibilities and terribly severe training, not for their own sakes, but for the sake of humanity. The Israelites were the trustees of religion and morality for the whole world. If they had lost their sacred deposit in the abominations of Canaan, the whole human race might have sunk to the level of Sodom. They were used to punish terribly the unutterable abominations of Canaan; but they were punished as terribly themselves when they committed the same abominations. Nothing could impress the horror and hatefulness of sin so strongly on the Israelites as the solemn experiences of this early period in their history. They were taught to look on themselves as God's executioners performing a judicial act in His name. It was that which saved them from the brutalizing effect that their destruction of the Canaanites must otherwise have produced. If we are to understand their history we must never think of them as mere marauding tribes going forth to win land and booty for themselves. They were God's crusaders consecrated to an awful mission. Other nations have gone out to fight for their own glory or for increase of territory. "There is one nation which is taught from the first that it is not to go out to win any prizes for itself, to bring home the silver or gold, the sheep or the oxen; that it is simply the instrument of the righteous Lord against those who were polluting His earth and making it unfit for human habitation." The awful catalogue of abominations, too horrible to read in Lev. xvii. to xx. are distinctly said to have been those committed by the men of the land so that the land was defiled therewith that God abhorred it. 

All this does not make it necessary for you to justify to yourself the whole attitude of the Israelites to the people of Canaan, or to think that it would be the fitting attitude for Christian men in the same circumstances now. You must remember God's gradual progressive education of humanity. Think of the world as God's great school, with its gradual training, and these Israelites as His early scholars in the lower classes of that school. The religion of the Old Testament days, noble though it was, was far lower than the religion taught to us by Christ. He clearly lays down the difference Himself. (see Matt. v. 17, 21, 27, 33, 38, 43.) These Israelites were in the lower stages of the Divine teaching. They had learned to hate sin with a great hatred; but they had not learned to distinguish between sin and the sinner. Even in the Psalms, with their lofty moral teachings and aspirations after God and holiness, we are frequently startled by the fierce prayers for punishment on the wicked. They are the prayers of stern, faithful servants of God, claiming that He should vindicate His justice. But they belong to an age when moral indignation against evil showed itself in invoking vengeance on the evil-doer as the enemy of God. That was the important element in Israel's religion-a very important against moral evil-against oppression, and impurity, and idolatry, and wrong of every kind. It was a grand religion for a lower, rougher, fiercer age than ours. The Gospel added to it the duty of distinguishing between the sin and the sinner. But be it remembered that that Gospel teaching was of later date. Keep that fact in mind. Try to put yourself in the place of the stern Israelite leaders, feeling themselves as the agent of Jehovah to sweep oppression and impurity from the earth. Try to keep in mind the Bible accounts of the awful abominations of Canaan. Not many years ago, England was sending out soldiers to Benin, to punish and, if necessary, destroy, and utterly abominable race; and the English newspapers were loudly praising the object of the expedition. Many good people had the same feeling with regard to the Turks, as the accounts came in of the Armenian massacres.

During the Indian Mutiny it is recorded that an officer wrote home: "The Book of Joshua is now being read in the Church Lessons. It expresses exactly what we are feeling. I never before understood the force of that part of the Bible." 

Let such things help us to understand the position of faithful men in ancient Israel, with God's inspiration of righteousness stirring in their souls. Let us remember that the fuller teaching of Christ was not theirs; "Many prophets and righteous men have not seen them, and to hear the things which ye hear, and have not heard them." 

Above all, impress on yourself and on your class the conviction which you have learned from the whole Bible, and especially from the New Testament, that the Judge of all the earth must do right. Therefore, even if there be no record to convince you of it in the present history, be sure that there is no unfairness with God. If there was unfairness or cruelty in the half savage Israelites, it need not surprise us if we realize their low moral stage at the time. Nor even that they should believe such to be the will of God. Then believe in God's patience. Four hundred years God had waited, "for the iniquity of the Amorites is not yet full." (Gen. xv. 16). He had waited to see if they would do better. He had helped them to do so. We find one great Canaanite teacher at least, Melchizedek, priest of the Most High God, and we know not how many successors he may have had, and who were sent in God's good Providence to help the people. Perhaps, in later days, too, God had given them teachers, as to other heathen nations, like Jethro or Balaam or like Jonah in Nineveh or like Gautama Buddha in India. He had certainly helped them by His "law written in their hearts, their conscience bearing witness." (Rom.ii. 15.) In all nations we find the stirrings of conscience and the dim yearning for better things. And the Bible (e.g., John i. 9, Acts xvii. 23, 26, 27) fully confirms the beautiful creed of Longfellow:-- 

"That in even savage bosoms 
There are longings, yearnings, strivings, 
For the good they comprehend not; 
And the feeble hands and helpless, 
Groping blindly in the darkness, 
Touch God's right hand in that darkness, 
And are lifted up and strengthened." -Hiawatha. 

We know little about the Canaanites and their "fair chance" in this life. But we may rest in the firm belief that God condemns no man without his "fair chance". When you shrink from the thought of these Canaanites with their little and their great sins, being cut off suddenly, men and women and even little children, do not assume hastily that that must inevitably mean for all of them eternal damnation. Remember that, after death, as before death, men are still in the hands of the same just loving God who "willeth all men to be saved." Remember that the Canaanites are waiting still in the great Hades life for the final judgment at the coming of the Son of Man. They are not yet judged, not yet finally condemned. And as you think of the indication given us (1 Pet. Iii. 19, 20, iv. 6) of that Son of Man appearing in the Hades life to preach the "good news" to them that were dead of the antediluvian world, why should you not hope the same thing for the Canaanites if they had no fair chance on earth of knowing God? True we can only guess at the mysteries of the Unseen Life. But we can know with positive certainty that "the Judge of all the earth will do right." 

Be sure then that neither the heathen of Canaan in olden days, nor the heathen of India and China to-day, have any unfair treatment meted out to them by God. The real cure for Old Testament difficulties, as for all the difficulties of life, is this:--Have faith in God. Faith in God means faith in a Person, faith in a character, faith in an infinite love and nobleness, generosity and unselfishness--faith in One to whom it would be absolutely impossible that He should be unfair, or ungenerous, or unkind to any man.  Learn that faith yourself.  Resolve, God helping you, to teach that faith to your class, and, if you do nothing more, your work in that class will be well worth the doing.

Lesson I 

THE SECRET OF COURAGE 

Joshua I 

I. Introduction. 

Have you ever read the story, From Log Cabin to White House? It tells how a little peasant lad became President of the United States. Or the story of The Slave Boy who became a Bishop? (Bishop Crowther, of the Niger Mission, in Africa.) Our story to-day tells of a slave boy (in Africa also). Who became a great commander. Who? When slave boy and where? Yes. At the time when Moses began to take slaves' part, when he killed the Egyptian oppressor, and fled for his life, Joshua was but a little baby-the child of slaves. Grew up a slave. Probably often flogged by overseers, or saw his parents flogged at the brick kiln. But don't you think a man may be a splendid fellow even if a slave? I think Joshua was. I want you really to know him, and get interested in him, for he well deserves it, as we shall see in these lessons. For when Moses led out Israel, Joshua was faithful to God and to duty-so true, brave, candid, unselfish. No wonder Moses grew so attached to him, made him his friend. As he grew older he liked to have the young man about him-sent him on great expeditions. What? To fight with Amalek (Ex. xvii. 9); to spy out the Promised Land. Remember the anger of people with Joshua that day. How grandly he spoke to them to rouse their courage (Numb. xiv.). He was a great help to Moses. He knew most of the old leader's thoughts, and cares, and troubles. Had gone up with him for the Tables of the Law. Had seen him break them in anger at the peoples' sin. Had seen how those people worried and fretted him, rebelled against him, almost stoned him (Ex. xvii. 4), at last how they irritated him so much that he lost all patience, and sinned-how? Sad punishment inflicted by God. What? He must never enter the Land, must die in the wilderness. Up the lonely mountain he passed from the view of the people, and there he died-alone with God. 

Now we turn to to-day's lesson. Great camp of Israel on plains of Moab. 

2. God Always Remains. 

Now the days of sorrow and wailing in the camp upon the plains of Moab. Why? Moses is dead. Their father, and friend, and leader. The captain who had fought for them. The prophet who had prayed for them. Don't you think they would be sorry now for the past? Why? Frightened about the future? Why? The most dangerous part of their journey yet to be done. How frightened they had ever known. Surely no one could supply his place. Was it a natural feeling? Was it right? Why not? What were they forgetting? Though Moses was gone, who always remained? People often frightened thus when great men died, in the nation-in the Church (give examples). What should they remember? God always there. God "buries His workers, but carries on his work." (See Lesson on Genesis, last chapter.) Is this only true in Bible history? Is it in American history? E.g., The Church-Missionary work, Suppression of slave trade, &c. Difference between American history and Bible history? Is God Behind both-managing both? The chief difference is, that the Jewish historians were inspired, and could recognize God in all; the English historian sometimes cannot se Him. But He is there all the same. 

Had God forgotten to have new leader ready? Whom? Look back and see preparation. People call these things chance till they see whole view. Little boy born while Moses fretted in Midian. Grew up an earnest, religious man. Was it all chance? Tell me more of his preparation. Became dear to Moses, was taught and trusted by him in difficult affairs. Was it chance? Sent to lead the troops-to spy out the Land-just the right training for a leader. Was this chance? At any rate the result of all these "chances" was that when the old leader was struck down with the most critical part of his work left undone, a man was waiting ready, trained, to whom the solemn charge of God could come:--"Moses, my servant is dead; now therefore arise, go over this Jordan, thou, and all this people." Ah! these things are not chance in Joshua's days or in ours. God's plan. So John Baptist, St. Paul, Luther, &c. So, too, with much less important people. God has a plan for us all. 

3. The Secret of Courage. 

Now tell me God's command to Joshua (v.2). Do you think Joshua would take it up with light heart without fear or unwillingness? Were they easy, pleasant people to lead? He knew their rebellion and grumbling, how they had nearly broken Moses' heart. He knew the awful task before him. Was it easier than Moses'? Harder? Why? Not only lead, but lead in constant battle against powerful enemies-against trained soldiers-great cities-Israelites not able for them, rebellious, weak, often cowardly-slave blood in them, &c. (Expand and emphasize these difficulties.) Might it not well frighten any leader? 

Was Joshua frightened? No (vv. 10, 11). How did he dare to undertake it? BY FAITH! Faith in God-and Right-and Duty. What was God's promise? (v.5). Yes. He felt God would be with him-the work was said on him by God. God was responsible for him, and would see him through with it. Suppose I ordered this class to start for Central Africa to-marrow, to pass through black warriors, and give message to black king, could you do it? Why? No money, no knowledge of country, no protection, &c., no chance of seeing black king. But suppose the President sent you? What a difference it would make. He would be responsible for you, supply your wants, protect you. What matter the danger and difficulty with the power of your nation at your back? 

That was Joshua's feeling. What if Canaanites were giants! What if the people rebelled! What if he should be fretted and disappointed? What if he should be killed before Jericho! What matter? It was God's affair. God was responsible for him in the life and death. What was God's command? (vv. 6, 7). Was it in all the struggles of life that makes men strong and courageous? Faith in God and in Duty, which comes form God. What will make you life and mine strong, peaceful, brave? To know that God is with you-standing on your side. When can you be sure of that? When, like Joshua, you are in the path of duty, wanting and trying to do His will. Then you spirit can hear the words that Joshua heard:--"Be strong and of good courage," &c. (repeat v.9). You are even better off than Joshua, you have a grander revelation of God. Joshua did not know all the love of God and His care for men as the Lord Jesus has taught them to us. 

Questions for Lesson I 

Show on map west Palestine where this story belongs. 
Who was to lead Israel after Moses' death? 
What training had he had? 
Find some instances. "God buries His workers but carries on His work." 
Explain and give instance. 
Repeat God's encouragement to Joshua, "Be strong," etc. 
What promise of God would make him strong and courageous? (v.5). 
How are we in this matter even better off than Joshua?

Lesson II 

GOD'S POWER 

Joshua III. 

Recapitulate. What was Joshua's chief characteristic? Courage. What will do most to make our lives courageous? Remember illustration last lesson of your being sent to Africa. Repeat it. That was Joshua's faith. 

Now comes a test of this faith in God. What? They knew that the river Jordan in high flood (v.15) had to be crossed. No bridge. Dangerous, impossible to attempt marching through a deep river with an enemy watching to swoop down on them at the crossing. Did Joshua give up? Not he! He had been commanded to march on. But the people surely were puzzled and afraid. "How can we? We shall surely be stopped when we come to the river." 

People are often like that still when they see a duty before them and it seems impossible to do it. What Should they do? If it be clearly a duty which they feel God wants done better go straight ahead and try it at any rate and leave result with God. People are often frightened unnecessarily at difficulties which vanish when they come up to them. E.g., the women going to tomb Jesus on Easter morning. Who shall roll us away stone? Women could not attempt to move the great rock at door of tomb. What happened? When they came they found the stone had been rolled away. So they had been worrying unnecessarily. Just like that here. 

Joshua knew that God would make it possible for them. What did he command? (v. 5). Sanctify yourselves. Why? How? Clothes washed and pure. God taught them like children by object-lessons. Must be clean and pure drawing near to God's presence. Sanctify their hearts too in preparation-examine themselves about the past, repent of all wrong, resolve henceforth to serve God better. Just like people before Holy Communion. 

So they came to the banks of the Jordan all frightened, excited. Then with astonishment and awe and gratitude in their hearts they saw-what? The river went dry before their eyes. Somewhere far back the river stopped flowing and the lower waters flowed away to the sea, leaving a dry river bed for the people to cross! How could the river stop flowing? By a miracle from God. Perhaps God did it by what would seem to us a natural occurrence. It is interesting here to notice that there is a record by an Arabic chronicler telling of the sudden damming of the Jordan by a landslide in A.D. 1267, (See Hasting's Dictionary of Bible, article Joshua.) Maybe something like that happened here. If so would it be less a miracle of God? Why? Because a landslide happening just at the critical moment is as miraculous as any other miracle. For example, in 1288, when the great Spanish Armada was about to crush England, and the people in their dread were calling upon God-just in the crisis of their danger a great storm came that blew the Spanish fleet irresistibly northward and ruined their whole expedition. A storm was quite a natural thing, but the English people looked on it as an answer to their prayers and lifted up their hearts to God in thanksgiving for a great deliverance. 

We do not at all know that there was a landslide at the Jordan. We are only guessing. We only know the belief of the people as told us in the book that the waters far above were stopped and the waters below flowed on to the sea. And that Joshua and his people bowed with wonder and gratitude before God and set up a memorial (chap. iv.), a caisson of treat stones from the Jordan piled up at the crossing place where God had done this mighty deed for Israel, and that the Canaanites heard that the Lord had dried up Jordan before the feet of the children of Israel and their hearts melted, neither was there spirit in them any more because of the children of Israel (ch. v. 1). 

Now what do we learn from this story? Let the class guess the answers, and then emphasize for them these two;-- 

(1) That God is what Joshua called Him, "the living God," "the Lord of all the earth," master of all the powers of nature, ruler of all the nations of the earth. That He is looking down still on all peoples, the Friend of all righteousness, the enemy of all evil. That in the recent Great War He was looking down and caring and listening to the prayers as in the days of Israel and the Canaanites. He is still the living ruling God. 

(2) That no matter what obstacles are in the path of a duty, if we are sure it is God's will then that makes it God's command and we must go straight ahead like Joshua and trust Him and leave results to Him. Deal especially with the duties and difficulties likely to come to your pupils. Then close with the thought that God's presence is as sure to us as it was to Joshua. He can lead us through all struggles-through all human opposition and at the end of the life battle lead us across the Jordan of death into the Promised Land beyond. 

Questions for Lesson II 

What was the first test of faith of Joshua and his host?  
What religious direction did he give the people before coming to Jordan? 
What did they find when they came to the river? 
Tell of instance in secular history somewhat like this. 
If it happened through a landslide would it be less a miracle? Why? 
What lesson here about God? 
What lesson about duty? 

Lesson III 

JERICHO 

Joshua V. v. 10 to end, and VI. 

Get through the repetition of other lessons quickly to-day, to give more time. This Lesson has to be a little longer than usual, owing to the necessity for Section 1. 

Now we are approaching delicate ground-the subject of the wars with Canaan. Be very careful that you do not "lie for God" or place burdens of the consciences of your class by making them say words of approval, and yet letting them think in their hearts that the Canaanites were harshly or unfairly treated for the sake of God's favourites, the Jews. They may do this without your knowing it if you car not watchful. The destruction of the Canaanites is a hard subject to bring before children. If possible, one would rather omit it till they were older. If you don't feel quite clear about the matter yourself do not dwell upon it much. But in any case do not overthrow the authority of conscience in the pupil, or set God's acts in opposition to conscience. Insist on the point in Section 1, that the Judge of all the earth must do right, and that if it seem otherwise to us, it must be because we don't know all the facts. Never let anyone be taught that he must believe of God that from which his conscience shrinks. 

Question rapidly about crossing of Jordan in last Lesson. Its effect on Israel? On Canaanites? (ch. v. 1, vi. 1). Now, what next? Fight? No, a great religious ceremony. Never mind enemy or danger. Stop and think of God. Circumcise all the desert-born children. Let the whole nation partake of the Passover. As if it should be to us: "Let all the unbaptized be baptized. Let the whole nation, hundreds of thousands, kneel down and receive of the Holy Communion." Why did not the enemy attack them while thus engaged? Awe of the supernatural. What a wonderful and solemn sight: the great sacramental consecration of Israel. (If there is time in elder classes, dwell on the great privilege of Holy Communion to which they will soon be admitted. The solemnity of it, the power it brings into life. Tell them of the Christian ideal of a life lived close to Christ by faith by faith and renewed and fed and strengthened week by week or month by month by the regular receiving of the Holy Sacrament, after due preparation.) 

* I. God's Justice. 

With this solemn sacramental preparation the work of conquest begins. These nations in their abominable filthy wickedness must be cast out. God had borne with them 400 years. Why? (See Gen. xv. 16.) The iniquity is now full. Had God given them a fair chance? Had God waited to see if they would do better? Probably had raised up teachers among them, like Jethro or Balaam, like Jonah in Nineveh, or Job in Arabia. In any case, we may be sure that He helped them by His Spirit, if they would only obey. How do we know? (1) Because there is no man in the world not helped by Him. (John i. 9.) (2) Because we know how patiently God waited. (Gen. xv. 16) (3) We know that God, just because He is God, must act fairly to all men, and give them every chance. The Judge of all the earth will always do right. (Gen. xviii. 25.) He could not do otherwise. (See Introd. Lecture, p. 19). Therefore, even though it be not told us, we know that these heathen and all heathen are helped though not with the full gift of the Holy Ghost won for us by Christ. Does God demand as much from them as from us? But He demands some efforts after right. They have conscience to help them. (Rom. Ii. 15.) They have, as it were the outer skirts of the Holy Spirit's robe touching them, rousing in them the desire for right and remorse for wrong. So that we may rest satisfied that God was not unfair to the Canaanites. It seems to have been absolutely necessary to destroy them, else they would corrupt Israel, who were to teach and hand down God's religion to the whole world-so the whole human race would be injured. But though destroyed in this life, this life is a small matter in God's sight. He had all the life of eternity still to help these Canaanites. 

2. The Captain of the Lord's Host. 

Now we resume our story. Picture the great crowds waiting and resting in the fields by the river, praying to God, preparing for the holy Passover feast. Joshua has moved away alone. He is in deep thought. The mighty stronghold of Jericho lies before him, with its high, strong walls and towers, and its trained soldiers to guard it. He is examining its defenses, trying to make plans for assaulting it. It must be taken somehow, for it guards the only two passes through the mountains into the country. (Make a rough sketch on paper of two passes and a fortress in front.) The Israelites have the river behind them and the fortress before them. They must conquer or be lost. The general is in deep thought. He is responsible for that crowd of people. Do you think he is anxious, uneasy? Why? Because he knows and trusts God too well. How can he doubt Him after the crossing of Jordan? Suddenly, as he walks he feels a presence near him. He lifts up his eyes and sees. What? Describe Him. Repeatedly all through the Bible we have visitants from the spirit world deeply interested in our world here. Tell me of some such appearances in our Lord's time? 

What was his title here? What was "the Lord's host"? The host of the angels of God. (There was a curious story in the Great War of a white angel host at Mons coming to help at a terrible crisis. It was repeated by many who claimed to have seen them. I know nothing about the truth of it.) He leads the heavenly host in the great conflict with the foes of God and man. This host would be marching invisible with the Israelites as they walked around the walls of Jericho. The people had but to walk round, and shout, and blow their trumpets; the invisible host of God would throw down the walls. We have reason to believe that they, too, are around us always, ministering and helping. (Heb. i. 14) Remember Elisha's servants (2 Kings vi. 17), whose eyes were opened to see them. Perhaps if our spiritual eyes were opened to-day, we should be rather startled to find that we are not nearly so much alone as we think. 

3. The Fall of Jericho. 

The great siege has begun! The strangest siege ever seen in the world. Imagine the men of Jericho crowded on the walls waiting for the attack. Ah, it is coming! Tramp, tramp, hear the steady step of soldiers. See the armed men of Israel marching toward the wall. "Now they are going to attack!" No! What does it mean? Steadily, silently they pass on round the walls, and behind them are seven priests with trumpets of ram's horns, and behind them that awful, mysterious thing, the ark of God, which the Canaanites had already seen in front of procession across Jordan-when the waters shrank away before it. Then, behind all, in the main body of the people. Tramp, tramp, steadily round-every man grimly silent. No shouting or cheering. No noise of battle. Silence, solemn, awful silence everywhere. And now they have finished the round, and away they march back to camp. Wondering and fearing, these men of Jericho wait and watch all night. Next day the same mysterious movements, and next day and every day for a week, still silent, awfully, terribly silent. What could it all mean? Do you think Jericho men wondered? 

Do you think they were amused? Ah, no! That awful ark terrified them. They knew the Israelites would not dare to do this without good reason. They could have sallied out on the defenseless procession behind the ark, but they dared not. They knew something of the mysterious story of his people. They knew that this silent, awful march of soldiers who did not attack-this procession with the ark, and the priests, and the awe-struck multitude behind, meant something very solemn. Then at last on the seventh day there was a change. Very early the awful procession came. Round and round it went-once? No, but seven times. Suddenly there was a pause. Then in a moment the awful silence was broken by the sharp, ringing sound of the horns, and the mighty cry of great multitude shouting together. And higher, louder, more awful than all came the terrible crash of walls and towers, and the cry of a great crowd of people crushed beneath the fall. And when the Israelites could see through the falling stones and dust, behold, Jericho was overthrown. The walls were lying flat on the ground. Perhaps the invisible army, the mighty angels of the Lord's host, had touched the walls, and they fell down flat. We know nothing further about it. We simply read the mysterious story in this ancient book. We know of mysterious powers revealed by modern science. We know of men by touching an electric button bringing down great walls and towers. And we know all things are possible with God. We can say no more about it. 

4. The Lesson. 

(a) God sets us, also tasks impossible to ourselves alone. What tasks? To enter the straight gate, to live the Christ-life, to "keep His holy will and commandments, and walk in the same all the days of our life," Are they not as utterly impossible as the taking of Jericho? 

(b) How do we succeed? By Faith. By faith the Israelites walked round Jericho. "By faith the walls of Jericho fell down." (Heb. xi. 30.) What was their faith? Their faith was not mere belief. They had to risk and dare much for it. They trusted God's word, and therefore they walked round quietly, though apparently in great danger from the Canaanites. So with us. Faith is far more than merely believing something. Believing something. Believing that He cares for our spiritual victory more than we care ourselves. And then-what? Struggle, and risk, and dare everything for what we know is God's will-that is faith. And He will always honour that faith, and enable us to conquer. 

Questions for Lesson III 

What was the object of the great religious ceremony after crossing the Jordan? 
Who were the Canaanites? 
What character? 
What famous people in Roman history were Canaanites? 
What do you know of "the Captain of the Lord's host"? 
What other instances in Scripture of beings from the other world appearing to men? 
Tell of the fall of Jericho.

Lesson IV 

ACHAN--THE DECEITFULNESS OF SIN 

Joshua VII. 

Try to fix the interest on Achan from the beginning. The external scene is not as important to bring before the pupils as the feelings of Achan. Try to "put yourself in his place." Try to make class realize the treacherous nature of sin. How it entices, and promises, and lulls into security. Teach them:--This is one of your enemy's wiles. As Christ's soldier you must learn this to help your warfare. In senior classes show how shame and loss is brought on a whole parish or association by one member. How the work of a parish for God may be a failure through the bad influence of one or two. 

Remember importance of capture of Jericho. Key to the passes behind. Would not Israelites now be confident? Exultant? Trustful? Flushed with victory, they would sweep all before them. First expedition against what town? How prepared for? Advice of spies? 

I. Israel's Reverse. 

Now picture the start. Great camp round ruins of Jericho. All the people in thousands watching the warriors start. Only three thousand- -but quite enough. God with Israel--victory assured. Watch the three thousand steadily defiling through the mountain passes--lost sight of--people waiting all day and next day to welcome the victors with rejoicings. Morning--midday--evening passed--victors not yet coming. Now at last the shout--"Here they come!" See the gleam of the spears upon the hillside! Nearer, nearer, hasten out to meet them! But stop! No joyous trumpets nor shouts of victory. See how they are straggling--how dejected and weary. Surely this is not the march of victorious troops. Soon the news spread. Oh, horror and shame! They return defeated--have fled for their lives--thirty-six of their comrades left dead upon the battle-field. What was the effect on Israel? (v. 5). In a critical position now. Just like the time long ago when they had almost got into Palestine before, and were repulsed at Hormah, and turned back for forty years. Is this to be the end? "Has God given us up?" Did Joshua feel it much? Did the other chiefs? How show it? (v. 6). To whom did they flee in their trouble? What did Joshua say? Do you think he lost faith? Yes, for the time. Even Joshua only human. For the moment all his brave trust gone. "O God, why did You bring us over Jordan to deliver us to our enemies? We are ruined--we are disgraced for ever." Anything to blame in Joshua's attitude? What? Anything to praise? (a) That he fled to God at once, like a big child running to his father with every trouble. (b) It was not any selfish cry. It was for his people's sake and for God's honour. 

2. The Sin. 

Was Joshua right in his doubts of God? What was God's answer? Yes. "I have not changed. I am not unfaithful to My people; but they have sinned, and therefore cannot conquer. Put away the sin, and let the transgressor suffer, and sanctify the people, and then ye shall conquer." What an impression this would make! What new hopes would rise! Imagine the defeated warriors looking at each other. "Ah! it was some sin amongst us that made us weak. Who could it have been? How can we find out?" Imagine the clamour, and the talking, and the wonder, and the secret suspicions of each other. What was the method appointed for the discovery? Did you ever see lots drawn? Give any example-e.g., hold slips of paper of different lengths in hand, and let pupils draw, and see who gets shortest. Would this plan find out a thief to-day? No. Explain: God would guide. Remember another instance? (Acts i. 26). Imagine the excitement of that night, as they watched for the early morning when the great public trial should be! Imagine the terror of one man- whom? Do you think he slept much that night? 

3. The Discovery. 

All bustle and excitement- trumpets sound, warriors march out- separate according to tribes- Simeon here, Reuben there. Judah on this side- so on. Now, which tribe was Achan in? Keep your eye on tribe of Judah. Dead silence. First lot about to be drawn. Oh, if some other tribe should be drawn, what a relief to Achan! See the drawing. Hear the trumpet. Now it is announced- JUDAH! The other tribes all fall back with great feeling of relief. Judah stands alone. One man trying to look unconcerned, but trembling with terror. Silence again- the people hardly breathe as they listen. ZARHITES! Watch Achan now! The men of his family are ordered to stand out, and all the rest of Judah retire. Now the last lot. Which man of the Zarhites? Achan knows well what is coming- he feels the terrible circle of God's search getting narrower and narrower. How awful God is when a man is hiding sin! Ah! the lot is drawn. The herald call out the name. What? ACHAN! Oh, poor miserable Achan, that thought to deceive God! There he stands now alone with his conscience- alone with his shame and fear, before the crowd of warriors defeated through him – before the widows and orphans of the dead soldiers who lie outside Ai. All his fault, poor stricken, guilty wretch. He must confess now. Can't hide any longer. What had he done? (v. 21). Where hidden? Messengers bring spoils, and lay them out before the Lord. Think of Achan's misery. Think of the awful punishment in the valley of Achor, where he and his family all were publicly executed, as an awful lesson to Israel about the hatefulness of sin. 

4. The Lesson. The Deceitfulness of Sin. 

1. As to its pleasantness. Now tell me, was it worth all this punishment? Is sin ever worth it? Think of any sin done by you, and then think of Achan's sin. Why did he commit it? Thought it would be pleasant. Just what everyone thinks beforehand. But think of his fear of discovery – fear about his hiding place – fear of taking it out to use it. Think of his conscience and his fear of God. Think of the thirty-six dead comrades whose death is on his soul. Altogether, don't you think the pleasure would be rather spoiled? That is the curse of all sin. It seems pleasant before it is done; then it is bitter and disagreeable. Like the fabled Dead Sea fruit, lovely to look at, which turns to dust and ashes on the lips. God has put that curse on sin, it is so hateful in His sight. 

2. As to its secrecy. "Tush, God does not see it!" Is that true? Sees everything. And he has made conscience awfully powerful in lashing us for it. Make them realize the operation of conscience. What an awful witness of God in you when you sin! (1) Conscience says you ought not. (2) Then it condemns you. (3) Then it threatens you. (4) Then it points away out into the hereafter, and frightens you as to what God will do with the impenitent sinner. (5) The chief part of the agony in the hereafter is probably made by conscience. Here is a man's dream:- 

"I sat alone with my conscience in the land where time had ceased, 
And discoursed of my former living on the earth where the years increased; 
And I felt I should have to answer the questions it put to me,
And to face those questions and answers through all eternity, 
And the ghosts of forgotten actions came floating before my sight, 
And things that I thought were dead things were alive with a terrible might, 
And the vision of all my past life was an awful thing to face, 
Alone, alone with my conscience, in that dark and lonely place. 
And I thought of my former thinking of a Judgment yet to be; 
But my darkest thoughts were far behind the dread reality. . . . . . . . 
And I know of that future Judgment, how awful soe'er it be, 
That to sit alone with my conscience would be judgment enough for me." 

Even if there were no hereafter, would it be worth while choosing a life of sin? What is the one hope and refuge against this treacherous, horrible sin, and the pain of conscience and the displeasure of God? Flee to Christ for help. You are His soldier and servant by baptism. He is bound to stand by you if you cry to Him. Watch the first beginnings of sin. Don't let bad habit get formed. Christ is a thousand times stronger than sin, and He longs to help you, and strengthen you, and make you a glad, holy, faithful Christian. Never lose heart. Confess the sin, and put it away, and God will be then always on your side. 

Questions for Lesson IV 

Tell of the first startling defeat of Joshua's men. 
How did they all feel about it? 
What did they find out was the cause? 
Tell the way in which they found out. Name of the man who had here sinned? 
What had he done? 
Why were Israelites forbidden to take booty? 
How is Achan's story like that of Conscience in us when we have done wrong? 
What should we do when we have done wrong? 

Lesson V 

GIBEON 

Joshua IX. 

Remember how Achan's sin caused defeat. When sin was put away, they returned again to the assault, and utterly destroyed Ai. This, following closely on fall of Jericho, struck renewed terror into the hearts of the neighbouring kings in hill country. Surely their turn next! What did they determine? One city planned otherwise? See Gibeon on map, opposite the pass at Ai; would have been next to fall, could not have been ready to fight in so short a time against such terrible foes. Imagine the chiefs of the town coming together in their fright. Imagine the clamour of the debate. Imagine a crafty old Gibeonite breaking in on the debate with this wily suggestion. Just the thing to delight the wily Orientals. To this day deceit and craft are their strong points. Imagine the doubts and the shaking of heads at the fear of detection. At least it is resolved to try it. People intensely anxious. Will it succeed? Is not the God of these Israelites too wise? 

I. The Treaty Made. 

Now a great hunt through the town for old clothes, old boots, old sacks, old wine-skins, and mouldy bread. Must have enjoyed the mischief of it if they were not too frightened. Next morning they start. Only twenty miles to go. Ever see children pretending to be old - or sick - or lame? Good fun, laughter, amusement. But it was too serious for laughter here. They get the old clothes and clouted boots on – gather up the mouldy bread. Eat a good meal of fresh food before starting, and off they go. Towards night draw near to Israelite camp. Early next day Israelites look out, and see such shabby, disreputable old caravan coming down the hillside. Look as if they had come out of the ark, or come at least from the North Pole, these crafty Gibeonites. Imagine the calm, serious faces with which told this huge lie. What lie? "We are from a far country. We never hear of Ai, or Jericho, of Gibeon, or Jordan. Oh dear, no. Don't know where they are. How should we, in our far country?" Notice the cleverness of mentioning only the deeds in Egypt and beyond Jordan – the deeds long past. Why not mention crossing Jordan, or fall of Jericho or Ai? Repeat the lies about bread, clothes, wine-skins, &c. Yes; "we are poor innocent travellers, longing to be your friends. See how eager we are- how far we have come." So the Israelites believed them, ate bread with them- not the mouldy bread, we hope- made a league with them. 

Do you wonder Israel was deceived? Would you have been? Were Israel to blame at all? Why? (v. 14). Why not trust their own common-sense? They must often have had to trust their common-sense; quite right in little things. God gave common-sense for that. But in important things? No. What should we do? Ever use our own sense and judgment? Is it wrong to trust them? Who gave them? But must not rely entirely on them. "O Lord, I know that the way of man is not in himself. It is not in man that walketh to direct his steps." Our own wishes often make us think an act looks right; we are easily biased. We should begin by submitting our lives altogether to God, and wishing to do what He would like- not merely what we would like. That state of mind is a great help to our judgement. But in every important thing what do? Ask counsel of the Lord. He will purify desires, calm your passions, divinely direct you. "Commit thy way unto the Lord." 

2. The Treaty Kept. 

How soon fraud discovered? Such a rage as Israelites were in! "Smite them- kill them. They have tricked us. They are Canaanites!" Did they kill them? Why not? Joshua and the princes saved them? Was it not good of them? Do you think they deserved to be killed? Perhaps so- perhaps not. At any rate a promise had been made and those good princes thought that God would like them to break a promise. Were they right? Yes, certainly. Is it ever right to break a promise? Suppose you promised to steal or kill? Then it would be a worse wrong to keep it- e.g., Herod. But should not have made it, and should ask God to forgive you for having made it. Be very careful about making promises. Great disgrace to religion to see a promise made and carelessly broken. (Impress this on children: it is a frequent fault with them.) 

These leaders of Israel had to bear great unpopularity (v.18). But they did what they thought right for God's sake. Sometimes even Christian men not so good. In 1444, at Battle of Varna, the Christian king, Ladislaus of Hungary, had made a league with the Mahometan sultan Amurath II. Even a clergyman, Cardinal Julian, persuaded him to break it. What a shame! The polish clergy begged him to do right, but no use. The sultan (Mahometan) was so indignant he cried out to Jesus Christ to punish the Christian's treachery. What a disgrace to Christ and to religion! Joshua and his princes were better men. Long afterwards, in Saul's day, the treaty was broken, and God punished terribly for it (2 Sam. xxi. 1-9). How did Joshua punish Gibeonites? What might the Gibeonites have done instead of deceiving? Come honestly and candidly and told the truth. I am sure God's will would have been to receive them, and teach them to be good men. 

Now, what do you think this chapter teaches us? 

1st. What does it teach about deceiving? 
2nd. About seeking guidance? 
3rd. About promises? 

Go into these as carefully as time permits. At the close remind of baptismal the promise, which has to be consciously renewed by each at Confirmation. Impress its seriousness, and the duty of earnest thought about it, before and after Confirmation. 

Questions for Lesson V 

Tell the clever trick of the Gibeonites. 
Were Israelites deceived by it? 
What did the Israelites promise these schemers? 
By and by when they found out this trick Joshua and his men did rather a fine thing. What was it? 
Did this please the Israelite crowd? 
What do you think about it yourself? 
Do you think it pleased God?

missing-54-55 Lesson VI The Battle of Beth- Horan

missing 56-57

God is with you. Be faithful to God, and He will conquer for you, as for Israel. Who gave the Israelites victory? Joshua? No. It was God. He heard Joshua's prayer. "The Lord harkened to the voice of a man." He did what Joshua wanted about the lengthening of the day. How? We don't know. Do you think the sun really stood still? Does the sun really move at all round on its axis? We have no reason at all to think so. Could God have stopped the sun and the earth and all the planets in a moment? Yes, certainly. But there is no reason to think any such improbable thing was done (see Explanation. For children a few words will suffice. For older pupils teach fully, as in following note on the passage. But, with all, take care to emphasize the misreading.) 

Note on "The Sun Standing Still." (Josh. x.) 

Before attempting any explanation, let it be clearly understood that there is no question as to what God would have done. Many objections have been urged, such as the impossibility of stopping the motions of the heavenly bodies--the disturbance that would be caused throughout the solar system, &c. We need have no hesitation in saying that the God who made the solar system, and set it going, could easily have performed greater miracles than the providing for this. But while we cannot think anything impossible with God, we may quite fairly think certain things improbable. We are bound, in such a case at any rate, to ask, "Does the Bible even assert that it was done?" And the answer of any careful scholar will be, "No, it does not." We can but very briefly explain here. 

First, notice that the statement is a quotation from the old lost Book of Jasher--probably the book of the war-songs of Israel (see v. 13; 2 Sam. i. 18, R.V.). Now here, in the midst of the prose history, we have this poetical quotation in metrical form, surely a strong presumption that it was intended but as a poetic figure to express the lengthening of the clear daylight for Israel. It is worth notice in this connection that the other edition of the Book of Joshua--the Samaritan edition--leaves out this piece of poetry, and tells the story in prose only. It says no word of the sun or moon standing still, but simply this--"The day was lengthened at Joshua's prayer." It never thinks of such a misreading of the passage. Neither does Josephus, the Jewish historian. "The day was increased," he says, "lest night should check their zeal." (Antiq., v. 1, * 17.) And evidently the inspired prophets and psalmists had no thought of such a prosaic meaning to a poetical figure. They are continually celbrating God's wonders in those days of Moses and Joshua--the manna, the plagues, the crossing the sea, &c.; but of this, which, if it had happened, would have been the most stupendous miracle since the world began, they say absolutely nothing. It seems to have made no impression at all on them. Why? Surely because they were Easterns, and accustomed to poetic description, and therefore understood what the writer meant. Fancy any sensible man reading literally these lines:-- 

"And far away the red sun kissed the sea." 

Or these lines from Bishop Hannington's last journal, describing a long and weary day:-- "How often I gazed at the sun; it stood still in the heavens, and would not go down." Or the many similar passages in the Bible, e.g.:-- 

"The stars in their courses fought against Sisera." 
"The mountains skipped like rams." 
"The morning stars sang together." 

Or that beautiful piece of imagery in Habak. iii. 10 - 11:-- 

"The mountains saw Thee and trembled; 
The deep lifted up his hands on high; 
The sun and the moon stood still in their habitation, 
At the shining of Thy glittering spear." 

Many people think that this is a reference to the miracle in Joshua. If so, it only makes the argument stronger: for if all the rest of the passage about the mountains and the deep be clearly figurative, why should this one line be read otherwise? What the Scripture asserts, then, is, that in some way God gave lenthened-out daylight, in answer to Joshua's impassioned prayer. On account of this, Israel gained the greatest victory in its annals, utterly demolished a powerful league of civilized kings, and practically won Palestine. No wonder that the poet, in the Book of Jasher, should so vividly tell of the fact that the sun remained in the heavens till the great victory was complete. The only wonder seems to be that this passage, above all other similar passages in Scripture, should ever have been so misread, and that this misreading should have been so obstinately held to in our own day. Probably the explanation is to be partly found in the prominence given to the passage in Galileo's days. When he asserted that the received system of astronomy was wrong, and that the sun does not really move round the earth at all, he was denounced as contradicting the Word of God; and this text in Joshua, ignorantly misinterpreted, became the centre of the great battle between the astronomers and the theologians. "God says in Joshua that the sun does go round the earth." It was felt to be unsound and irreligious to give up this point; and the effects of this feeling have remained in some degree since; and the result has been very mischievous in our days, when it is clearly seen that Galileo was right, and the theologians were wrong. It is worth while taking trouble to correct the mistake, if only to save the pupils in their after-days from the force of the infidel sneers on the subject. Space here forbids a fuller and more adequate treatment of the passage. 

Questions for Lesson VI 

Now the crafty Gibeonites got caught for their trick. By whom? 
What did Joshua decide to do? 
Did the tricksters deserve that he should save them? 
Why did he do it? 
Why was victory here so important? 
What did Joshua pray as the darkness came? 
Do you think the sun really stood still or that the earth stopped revolving? 
Could God have done that? 
Why do we think He did not? 
Yet He answered Joshua's prayer. How? 

Lesson VII 

CALEB--SOLDIERS OF GOD 

Joshua XIV., XV. vv. 16-20, XIX, 49 to end. 

Recapitulate briefly last Lesson. Remind of the great results of Battle of Beth-horon--practically put an end to the war, and gave possession of Palestine, so that Joshua could now proceed to the dividing of the land. 

Remember Battle of Hastings in England: Who won? Who were defeated? Result was that England was completely in the Norman's power. William the Conqueror sat with his chiefs, and divided up England. Great clamouring of chiefs for the best places--strifes and jealousies. King gave best lands to his special favourites or to the powerful chiefs whom he most feared or most wanted. Greedy, selfish, godless way of dividing. 

* I. Soldiers of God. 

See Joshua in the Great Tent dividing the land. Who with him arranging the distribution? (v. 1). Yes, head of the Church and head of the State, and the heads of the tribes, all to see fair play. How divided? Like Normans? Grasping, striving, fighting for best place? No (v. 2). By lot, as the Lord commanded. Perhaps a number of names thrown into bag, and each drew out one. Remember other decision by lot? (Achan, Lesson IV.) In New Test? (Acts i. 26.) Seems like chance, but when God directed it, you may be sure it would be a right division. No man's ambition, or greediness, or scheming had any place. The whole matter was reverently, unselfishly referred to God. They had a belief that God would guide in such a case (Prov. xvi. 33). Do you think He would? Yes, and we never hear of any strife afterwards about this division. Each took what was allotted. All was fair. 

One day they hear outside the tramp of warriors, the shouting of people. What is it? It is the men of Judah bringing in their hero, old Caleb, the son of Jephunneh, to be appointed his inheritance. It was said he was no Israelite by birth, but one perhaps of the mixed multitude that followed Israel out of Egypt (Ex. xii. 38), who, for his valour and virtues, received a part among the children of Judah (Josh. xv. 13). But he was evidently a great favourite with his tribe; and I think the writer of this history writes about him as if he loved him too. See him meeting his old comrade, now the chief of Israel. Hear him remind him of "what the Lord said to Moses concerning thee and me in Kadesh-barnea." Do you remember it? What happened there? Read Num. xiv. 30. Now do you remember? Forty-five years before, when these two were young warriors of Israel, Moses sent them out as two of the twelve spies. The people were faithless and cowardly, and so were the spies, all except these two. Remember their report? Read Num. xii. 32, 33; xiii. 1. Keep Bibles open at this place. The poor cowardly set who forgot the power of their God, and only thought of the great giants, and the big cities, and the terror of being "eaten up" by that unknown land (Num. xiii. 32). But there were two brave men who had courage and faith in God. They saw with disgust the howling mob crying and rebelling against God in their terror, and they threw their whole powers into the effort to arouse them. "Oh! don't be cowards: it is a good land, and the Lord is with us: fear them not!" It was a daring thing for two men to throw themselves thus in opposition to a raging mob. And they very nearly paid with their lives for it. What happened? (Num. viii. 10). Don't you admire that daring spirit? They were but two against a multitude, and they dared everything for sake of God and the right. They were but two. Do you remember a similar case of three? Is there a grander scene in the history of the world than the three heroes in Babylon with the angry king before them and the raging fire behind them? "If it be so, our God whom we serve is able to deliver us; but if not, even if He see not fit to deliver us, yet we will not serve thy gods, nor worship the golden image which thou hast set up." You, who have courage perhaps to fight, have you courage to bear for sake of God and the right? When your school-fellows and comrades laugh at you, and call names because you are resolved to be true to the vows of your baptism, try to think of God and His delight in courage. Try to think of Joshua and Caleb, so unpopular in such danger. Try to think of the three young rulers who stood alone for God before the power of Babylon. If you find wrong-doing, and refuse to join; if you find a young comrade going wrong, and take courage to speak to him--it is not easy--it may make you unpopular; but is it not a glorious thing to bear it for Christ? There is no courage in shipwreck or battlefield greater or dearer to God than the courage which resolves, "I will be true to God at any cost of pain, or loss, or unpopularity!" Listen to Caleb telling without pride or arrogance (you can see how humble and religious he is), "I have wholly followed the Lord my God!" Men like that are always loved and respected at last. Look at these two old men, the only survivors of the old Egyptian slaves. All the rest dead in the wilderness. There they stand, one the chief of Israel, one a plain, poor soldier still; but both loved and honoured by the people around them, and resting gladly in the favour of God. All their lives they have been God's true soldiers. His soldiers and servants they will be to their lives' end. 

* 2. The Giant-Killer. 

What promise of Moses does Caleb plead? (v. 9). The place where Caleb had spied out should be his. Was he to get it without fighting? Was it an easy place that he asked for? No; the big cities were there still, and the old giants, the children of Anak, were ready to crush him. How old was Caleb now? Is it not like the story of Jack the Giant-Killer? This little soldier, with his grey hairs, and his eighty-five years of age, going off to the mountains to attack the giants! For they were real giants, those sons of Anak, like Goliath of Gath. Hebron was the City of the Four Giants--Anak, Aheman, Sheshai, Talmai (Num. xiii. 22). Can't you fancy him, like Jack the Giant-Killer, sounding his trumpet, and the huge, lumbering giants coming out to attack him! Was it a foolish daring to attack such a place? No; it was the same old daring of his youth--the daring that comes from trust in God (Josh. xiv. 12)--"If the Lord be with me." That was the secret of Caleb's courage. So his old comrade blessed him, and gave him the land to conquer. Does God give you inheritance, too? But you must fight your way to it. You have giants, too, to fight in the path to your inheritance. You may have still worse giants in the days to come, if you are really going to fight for God. Tell me of some of your giants? (1) Evil in your heart.--Bad habits, laziness, fear, worldliness, &c. Temptations outside.--Examples of others, customs of your society, &c. (2) Opposition.--Unpopularity, loss, misunderstanding. What is your hope of victory? Same as Caleb's: "If the Lord will be with me, I shall be able to drive them out." Illustrate. Boy who has learned this soldier spirit of religion. Feels strong temptation to ill-temper. Just about to hit out when he remembers that to conquer this will be one of his victories for God. Goes off instantly to fight it out alone, and in a moment the battle with Satan is over. The ill-temper is gone. "The Lord is with me; I am able to drive it out." 

Questions for Lesson VII 

What were Joshua and the Chiefs now engaged in? 
Who was Caleb and what is he here for? 
What sort of man is he? He reminds Joshua of a great enterprise in which they both had joined in Moses' day. What was it? Why did we think of him as "the Giant-Killer"? 
Repeat the words which show the secret of his courage, "If the Lord be with me," etc. 

Lesson VIII 

THE PLACE OF REFUGE 

Joshua XX., XXI., v. 41 to end. 

The main thought in this Lesson should be the Refuge in Christ, which, unlike the Cities of Refuge, is available for the guilty. If there is not sufficient time for the whole, Section 2, on the Progressive Teaching of Scripture, may be very briefly dealt with. But it is a most important subject for senior classes, and may save them from much doubt and difficulty about Old Testament teaching in after years. 

* I. Need of Refuge Cities. 

Read chapter xx. What is it about? Cities of refuge for murderers? No. What sort of killing? Did you ever hurt someone by accident? Does killing by accident deserve punishment as killing intentionally does? But with half-savage nations like the Jews they did not stop to think about that. If a man killed your brother in those days, the custom was that you should pursue and kill him. If not, you would be disgraced as a coward. Then, if you succeeded in killing the slayer, hid friends would pursue and kill you; and so it would go on for many years. This custom long ago in the days of Joshua was necessary to prevent intentional murders--no properly executed laws to prevent them--but often led to terrible wrong, and cruelty, and revenge. Now look at v. 1. Is this first mention? No. Long ago directed by God when they should be in possession of the land. Now, therefore, they were to do it. (Teacher should read Ex. xxi. 13, and selected parts of sections beginning Num. xxxv. 9; Deut. xix. 2; especially Num. xxxv. 20-25, showing that the right of asylum did not protect a murderer.) How many cities? Where? Three each side Jordan. Why? Name some of them. Old Caleb's city was one of them (v. 6). (See last Lesson.) So Caleb must have beaten his big giants. Were they cities of escape or cities of judgment? Were they for the innocent or the guilty? Yes; really refuge, where a man was kept safe from mob till he could be tried. Who judged him? (Num. xxxv. 24). If innocent, what? If guilty? They gave him up to the avenger of blood (v. 21). The Christian Church in middle ages gave right of asylum in churches. If a man fled there, he was safe. But it was abused. Guilty could escape as well as innocent. So this las of Moses about Cities of Refuge was a very good one. 

* 2. Progressive Teaching. 

Why did not God make a law, as He has for Christians in later days, that they should love their enemies, and give up all thought of revenge? Would not that be easier than building cities? Besides, the cities did not always save a man. If the avenger caught him on the road, he would kill him. Why not give the higher Christian law? Because not yet ready for higher teaching. A half-savage race was not yet fit for it. God had to teach the world slowly--gradually. The fuller, higher teaching only came with Jesus Christ. In olden days it was enough to say, "Love your neighbour." Our Lord added higher teaching: "Love your enemies, too." Thus a missionary to the poor negroes in Africa, who think very little of murder, and robbery, and wickedness of every kind, has to begin at first with the lower and easier commands. He knows that the impure, dishonest, bloody savage is not yet ready for the fulness of Christian life--that self- sacrifice and love of enemies and full consecration of himself to God are too much to expect at present. So he tells him only: "Don't worship idols. Don't kill. Do not steal," &c. By-and-by he goes on to higher teaching about loving his enemies, and such-like. That was God's way of teaching mankind. That is the reason you find higher teaching in New Testament than in the Old. Do you remember how our Lord tells us that: "Think not that I came to destroy the law or the prophets. I am not come to destroy, but to fill up" (that which is deficient)? Let the teacher study carefully St. Matt. v. 17, 21-2, 33-4, 38-9, 43-4. It will be well worth while teaching even a little of this lesson of God's progressive teaching of humanity. It may save many a pupil from doubts and difficulties about the Old Testament teaching, in after days. 

3. The Avenger of Blood 

Now picture the poor fugitive, gasping and bloodstained, with clothes torn and muddy, running for his life. He had been perhaps shooting at game in the wood, and the arrow had glanced aside and pierced a man's heart; or chopping wood, and the axe-head had slipped off and killed a man. He had not meant to kill him, but he knows that will not save him. Instantly he thinks of the nearest Refuge City—thankful for its existence. Before evening the dead man's family will know, and the avenger of blood will be on the track. He flings down his bow and arrows, and away, away for dear life he starts, tearing through the thickets, plunging through the rivers, avoiding every public place. Poor fellow! he may be a good and noble-minded man; but he must die if the avenger catches him. Now he hearts the horns sounding through the mountains, and the wailing and shouting of the dead man's friends. They are rousing the whole country-side for the chase, and with double speed the fugitive flies on. All night long he struggles through the darkness. At dawn he can see right up the hill Kirjath Arba, the city of Caleb. Can he reach it? The pursuers are scattered on all sides; most of them page 69 have dropped out, as in a long paper-chase when the hounds grow tired. But in the front there are swift runners, and foremost of all is the son of the dead man, with stern set face and untiring limbs. Nearer and nearer they get to the town; closer and closer the pursuers creep on; the fugitive is but fifty yards from the gates; the pursuer's spear flies past his head; one mad spurt, and he throws himself panting, and gasping, and half-dead upon the ground, but inside the gate! –saved! "O thanks be to God!" he would cry, "for this city of refuge to save a helpless, innocent man." 

4. Our Refuge. 

Now let us think of the teaching for ourselves. When men commit sin now, there is an avenger behind them, too, tracking their steps. Even if a man should escape punishment of the law, yet he does not escape the avenger—he bears the punishment and curse within. He has also the dread of a worse punishment hereafter. Is there any refuge? Could you direct him? Yes, flee to the Lord Jesus Christ. He has found the Refuge. He who has been the One injured and pained by our sin—who might with some justice have been the avenger, He founds the City of Refuge for us all. 

"All the souls that were forfeit once, And He that might the vantage best have took Found out the remedy." 

How is His Refuge, different from those of Joshua? (1) Who only were saved in those? Innocent. What of guilty? No use for the guilty to flee to those. What of the guilty who flee to Christ? What a sad think for wretched, guilty sinner if he were told no hope unless innocent! How can the guilty be saved by our Lord? Suppose he remains wicked, can he gain the refuge? Christ's refuge is refuge from sin as well as punishment.  Must really repent and turn to Him. (2) Men fled to the cities for justice. They flee to Christ for mercy. (3) And there is one difference more that you should specially learn. The fugitive in Joshua's day must give up his work, and happiness, and home, and friends, and be a poor exile in the far-off city in order to escape. In coming to Christ does he need to do that? No! he need give up no pleasure except it be a sinful one. The happy boy or girl gets more happiness in life; the fretted men and women get bright, restful, peaceful lives. It is the happiest thing on earth to be a servant of Christ. There is no other way of a really happy life here and hereafter but the coming into the blessed refuge under the shadow of His wings. 

Questions for Lesson VIII 

What were the Cities of Refuge for? 
Why were they needed? 
Would they save a willful murderer?
Picture in words the fugitive and the avenger of blood after him.
Were the refuge cities a good plan?
But would it not be still better to teach the avengers and everybody to love their enemies?
Why would not this work out in those days?
Do you know what is meant by "God's gradual education of humanity"?

Lesson IX

The Story of a Misunderstanding

Joshua XXII.

I.

The Comrades' Farewell.

The allotting of the lands is over at last; Joshua and Phinehas and the heads of the tribes have finished their task. What comes next in our story? Ever seen a review? or any big gathering of soldiers? Have to tell of one to-day. Great plain of Shiloh amid the mountains: covered with tens and gay with banners, brilliant dresses, and the quick flashing of spears and armour in the sun. 

The trumpets are ringing out for marshalling troops. Men and women and little children are gathering in on every side from the woods and the mountains—from the far-off villages. Now, the steady tramp, tramp of an approaching band of soldiers. See the crowd open out for them at the end. In long line, rapidly, steadily, they come. Three great regiments—the soldiers of Reuben—the soldiers of Gad—the half- band of Manassites. On they go, followed by the cheers and the weeping of the crowd. For they are the brave comrades from beyond the Jordan, who have so faithfully and unselfishly stood by them in all their dangers. And now they have come together to say good-bye, and go home. 

[Remind the class of beginning of Book of Joshua, how these tribes had already got their inheritance beyond Jordan, and they had nobly and generously, at Joshua's request, crossed the river, and dared all dangers of war, and lost many brave warriors, in order to help their brethren. Read Joshua i. 12-16] And now they are to go home, and the old chief has called them together to thank them and bless them, and bid them farewell. Tell me his words of thanks? Or dismissal? Of advice? (vv. 1-6). Was it not good advice? Like a father would give to his boy going away from home. Does it not show how deep and real Joshua's religion was? Sometimes people advise you when going out into the world: Be wise-be saving-make money-get rich-try to be prosperous. Are these good things to advise? Yes. But they are only the least important. What will give us truest happiness-money-or noble lives? Could we have high, pure happiness without much riches? Yes. Could we have it without living true, faithful lives for God? No. Did Joshua wish them to be rich and prosperous? Yes (v. 8). But the chief thing, in his view, was that they should have the blessing of a life lived for God. Tell me again his advice? (v.5). The trumpets ring out again, the three regiments fall into ranks. Right wheel! March! And with tears in their eyes, as they hear the old leader's blessing, as they listen to the cheering of the old comrades, and the sobbing of the women and children, the heroes march out and away through the mountains to the Jordan banks-to their own homes. What a pleasant parting, with the blessing and praise of their leader, and the loving farewells of their comrades. And yet within a few weeks those comrades were about to fly at their throats, and all on account of stupid misunderstanding.

2. The Misunderstanding.

Some weeks have passed since the Israelites had sent away the three regiments, when strange vexatious tidings came to them across the Jordan. What? (v. 11). What harm was it? Broke the commandments of God (Dent. Xii. 4-14; Lev. xvii. 4). There was one central place appointed for sacrifice. They could pray to God in their own homes, and learn about Him. But only in one place must they offer sacrifice. Where? Shiloh. Two reasons for this-(1st) Heathen altars were all over the land. If they could sacrifice on any altar, they must use the heathen altars, and soon get corrupted into filthy heathen worship; (2nd) It was necessary to keep the Church of Israel always one-not let it split up into separate little bodies. Must not do what is right in own eyes. "Not offer thine offerings in every place thou seest" (Deut. xii. 8, 13). You see today how Christianity is weakened and God's work injured because Christians do not show one united front-one central worship-one body worshipping together the one God. Before this, Korah, Dathan, and Abiram tried to set up a separate worship. Was God pleased? What happened? Long afterwards Jeroboam did it (1 Kings xii. 27, &c.), and both the evils came that this law guarded against-separation and idolatry. Does that law exist still? Yes. God's law of unity has never been changed. Our Lord wanted the same unity kept. He prayed for His Church ( John xvii. 21.), that they all may be one, in order that the world, looking on this united band, should see that it was of Divine origin. Do Christians obey that law, and carry out that prayer of Christ? No. That is one of the sins of Christianity. See separate bodies of Christians all baptized into Christ's name, and will not worship together. Is it right? No. We should all worship together, and be one united body. What a grand work the Church could do here if all the people were united into one Church. Never mind whose the fault. We want to put away the evil from amongst us. It is a great evil. More than 200 different sects existing today. In Foreign Missions it puzzles the poor heathen. Told to join the Church of Christ, and they ask: Where is it? Which is it? In Madras nine different religious bodies within sight of each other. In China about thirty different sects. Must be sad for our Lord to see.

Yet these divided Christians all love their God. If they could be brought to see the evil, they would perhaps put an end to it. Let us sympathise and help in efforts for Reunion, and pray that all divided Christians may learn to love and understand each other better and see this evil clearly, that thus it may be put away.

3. The Explanation

What was result when Israelites heard the report? Angry words, fierce accusations, and in a few days the tribes where up in arms and on the brink of a fierce civil war. Happily there were some who, in their kindly remembrance of the old, generous fellow-soldiers, tried to think the best of them. There are always some of these reasonable, kindly-souled people who are not too eager to believe evil of their neighbours; they help to keep the world sweet, and kindly, and charitable. They said, "Perhaps they have not done it; only fair to ask them first at any rate." So they sent-whom? (vv. 13, 14). And off they went through the mountain passes to the Jordan. Alas, as they drew near to the bank of the river, there was the great altar plain before their eyes! Now surely the fault was beyond question. And very angrily Phinehas and the princes spake (vv. 16-20). Yet all the time the men were absolutely innocent. Look how surprised and hurt they are; how eagerly they explain (vv. 22-29). "Rebel against God!" Set up a rival altar! Why, it was for the very opposite reason we did it-to keep up the memory of God-to keep up the unity of Israel! Oh, we never meant to do wrong. We did build the altar; but not a real altar for sacrifices, only a pattern, a memorial (v. 28), to remind our children of the altar of God in Shiloh. They were really brave, good, righteous men, was it not hard on them to be suspected? They were so anxious about the religion of their children, and so anxious to keep close to God themselves, that they made this memorial altar. And now look at the evil meaning that suspicious men had put on it.

So at last it dawned on these hasty Israelites that they had been judging their friends wrongly, and had very nearly brought on a terrible war. Were they glad or vexed to find mistake? (v. 30). Yes. They were good men, eager for religion, though hasty and suspicious; so they were glad, and thy and all the tribes thanked God that their brethren had not sinned, and that they themselves had been saved from doing a cruel wrong.

4. Lessons

In the history of the Church there have always been zealous, hasty people, quick to misunderstand, quick to see heresy and wrong where it was not perhaps meant. So too in lives of individual people. In ordinary life always some people quick to misunderstand, to see wrong and slights put on them where people never meant-to put bad meanings upon innocent actions. Nearly all the quarrels and separations between good people come misunderstanding each other. Therefore learn--

(a) Not to be quick at suspecting evil of others. Charity "thinketh no evil." There is some good in everybody, a great deal of good in some. Let us get sharp-eyed to see the good, not sharp-eyed to see the evil. You know how hard it is when you are misjudged yourself. Try to think the best of others, and put the best construction on their acts that you can.

(b) Always prevent misunderstanding with your friend by speaking straight to him about it. Never condemn unheard. It may look very bad against him. So it did against Reubenites when the altar was seen; yet they were innocent. Oh! Many a friendship has been broken for ever through not having courage to "have it out" candidly and kindly with your friend alone. Remember our Lord's advice: "Tell him his fault between thee and him alone." There is a beautiful text in the Apocryphal Book of Wisdom:--

"Admonish a friend: it may be he hath not done it , or if he hath done it, that he do it no more.

"Admonish a friend: it may be he hath not said it, or if he hath said it, that he say it no more. "Admonish a friend: it may be but a slander; do not believe every tale."

(c) Always remember when misjudged and misunderstood by your friend that you have One Friend who never misjudges-never misunderstands-who knows your every thought, who is not wanting to pick holes in you or find fault with you, but, like your own mother, always looking for the good and hoping to see it. He can see the good motive at the bottom of the mistaken action. He can see the sorrow and penitence in your heart when people around see only your failure and sin. (If time to do so, illustrated by His treatment of the three who fell asleep at the Gethsemane: "The spirit is willing; it is only the flesh is weak;" by His kind message after Peter's denial: "Go tell My disciples and Peter;" and other instances of like kind.) Therefore never be afraid to come to Him with your faults. "His love beyond a brother's. Oh! how He loves!"

Questions for Lesson IX

Who were the three great regiments marching eastward?
What fine thing had they done for their comrades?
Now in a few months a bad story about them comes back to these comrades.
What was it?
Was it true? It nearly led to slaughter. How?
What was the simple explanation of it?
What should it teach us about (1) lightly suspecting evil, (2) speaking straight to the friend?
What pleasant thing does it remind us of about Our Lord?

Lesson X

AN OLD MAN'S ADVICE

Joshua XXIV.

Last chapter now of our hero's life-story. Slave-boy had become a chieftain. Had fought God's battles. Divided God's promised land. And then, when to old for active work, retired to a rest at-where? There were twenty years of happy, holy, restful life-reverenced by the people, blessed by God-exercising a powerful influence on the side of righteousness (see Judges ii. 7). "A good old age" is how the bible describes such lives.

Then one day a hurried message came from Timnath Serah-to every corner of the land. No post. No telegraphs. Do any of you remember Roderick Dhu and the Fiery Cross, in The Lady of the Lake? To every village, and town, and mountain dwelling came the call-"the chief wants to see his old fellow-solders and all the leaders and officers of Israel." What interest it would arouse. Think of the day of Napoleon's escape from Elba, and the old comrades' excitement at the thought of meeting their general again. Still more delightful here. Not only a great general, whom they almost adored, but also what Napoleon was not-a high-souled, heroic, unselfish, godly man. Only of God, and of duty, and of the welfare of the people. Try to call up the scene. The crowds of old warriors and chiefs of the people. The wild enthusiasm as the white-haired chieftain came forth. The memories of the old battle-days-of Jordan and Jericho, and the fierce fight of Beth-horon. How their hearts would be stirred. How they would listen and treasure his words. He is glad to see them again; but has he sent for them only for that? No, what else? He has something to say to them-something very serious. He feels life ebbing away. He is going, he says, the way of all the earth (xxiii. 14). To his eternal rest; and, like a good old father at the close of life, he is anxious about these children committed to him by God fifty years ago. What does he talk about?

1. He Talks About the Past Days.

Old men often do talk about themselves, and boast of what they have done. Did Joshua? No. Little thought of self. All of God, who had been so good to them (vv. 3-6). Class keep looking at Bible: tell me briefly what he reminded them of: (vv. 1-13). Yes, the goodness of God in the days of the patriarchs, in the slavery of Egypt, through the dangerous times when Moses led, through his own half-century of rule-whole subject, the goodness of God, the undeserved blessings. Marvelous victories, not by their strength or their arms. Most old men who have lived for God have same experience. (An old man of very afflicted life told writer, "Every day I am more inclined to cry, 'Surely goodness and mercy have followed me,' &c." Tell any such cases.) We often see but little to thank God for. Don't think enough. Try to make realize. Put your hands on your heart. Feel your hearts beating, lungs rising and falling. What happen if stopped? What makes them go on? Could doctor tell? No They go on just the same in your sleep. Every instant danger of death if stopped. Who is moving them? Think of ears, eyes, brain engaged now. Of the corn and fruit ripening outside. Of homes, parents, friends, games, pleasures, prospects. Has not God been good to you? Have not goodness and mercy followed you all the days of your life?

2. He Talks About the Days to Come.

Why has he begun by talking of the past? What conclusion does he draw? Because God so good. Now, therefore. Meaning of therefore. For that reasons (v. 14), fear the Lord, and serve Him in sincerity and truth. Turn from idolatry and all sin. God is so good to you. Do not give pain to Him in return. Joshua knows all their weakness and the temptations around them. He knew some did not care much. He wants to rouse them. So he offers them a choice. What choice? He appeals. If not serve God, whom serve? (v. 15). "Choose," he says, "between God and idols." He is mocking. He means, You know there is no question which is worth serving.

Look to your future; think of the choice. On one hand, Evil; on other, Good; on one hand, folly, sinfulness, a godless, selfish life, and a hopeless, helpless death. On the other hand, to lead pure, noble, helpful days; to make life bright and happy for others; to be "Christ's faithful soldiers and servants to your lives' end," and after your lives' end to be with God for ever. Now, here are the two sides—which is the better? If would be only mocking, like Joshua, if I said, Choose. Do you believe that there is any question as to which is the better? Do you believe that the utterly best thing in the whole world is to be good, even if never to be rewarded for it? That the utterly worst thing in the whole world is to be bad, even if never to be punished for it? And then there are the eternal consequences, too. Do men ever deliberately choose bad life? Very seldom, I think. But they drift into it without choosing. Take care.

3. He Tells His Own Choice

An old man's choice; had tried a lifetime of God's service. He ought to know. What is his advice to others? "Serve ye the Lord in sincerity and truth" (v. 14). What his resolve for himself? (v. 15). "As for me and my house we will serve the Lord." Yes. He has chosen God, and right and duty, when young. Now in old age, he is glad of it, and certain that he was right. No regrets for the early choice. No doubts about its wisdom. The longer any man's experience in that service the more satisfaction with it. Do you think anybody ever heard an old Christian say, "I'm sorry I chose God"? Or that anybody ever heard an old worlding say, "I'm glad I did not choose God"? No. God's old men are all happy. The devil has no happy old men.

"As for me and my house," &c.: what effect on the people? (v. 16). Yes. And the people were deeply moved as they heard the voice that had often cheered them to battle and guided them in counsel now pleading with them to be faithful to God. They knew no blesseder lot could be theirs than to follow the steps of that kingly old man. And as from one heart the eager shout went up: "We too, will serve the Lord. God forbid that we should forsake the Lord" (v. 16). God help you to make that resolve too. Is it not a touching scene? Is it not a fit ending to that hero-life? We have seen him as a slave-boy, as a soldier, as a ruler, always loyal and faithful to God. We look our last on him now as he stands pleading with his people, and that people, moved by a mighty impulse for good, are promising in the presence of God to be His servants for ever.

Questions for Lesson X

Picture in words the meeting of the aged Joshua and his people.
What does he tell them about the old days past?
What does he advise about the future?
Tell me the words of his own life choice, "As for me," etc.
Do you think any aged Christian ever said, "I am sorry I chose God"?
"The Devil has no happy old people." Explain.

(end of book 1)