The People's Bible by Joseph Parker
Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,After Rest
THE twentieth chapter deals with the Cities of Refuge. A very beautiful expression is that—"City of Refuge." Very suggestive, too. But there is a great black shadow in the middle of it: for why should men want refuge? The term is noble in itself, but what is it in its suggestion? Surely it means that there is a pursuing storm. We have heard travellers say that by making haste they will just be in time to escape the impending tempest; so they quicken their steps, and when they gain the threshold of the sanctuary they were aiming at, they breathe a sigh of relief and thankfulness. The sanctuary is doubly dear to them. Home is always sweet, or ought to be; but how sweeter than the honeycomb when it is reached under circumstances which try the spirit, exasperate the sensibilities, and weigh heavily on the soul! In this case there is a pursuing storm, but not of weather—a social storm. The man who is running has killed a man, and the one who is following him is "the avenger of blood." Who will be first in the city? God will help the first runner, if it be but by one step he will be in before the pursuer can lay hold of him. There is a wondrous ministry of helpfulness operating in the world. We are helped in a thousand ways, not always in the one way in which we want to be helped, but in some other way; yet the help always comes. Was the refuge then for the murderer? No; there was no refuge for the murderer. But is it not said that the man who is fleeing to the city of refuge has killed some person? Yes, it is so said; but a definition is given which clears up all the moral side of the mystery:—
"The slayer that killeth any person unawares and unwittingly may flee thither" (Joshua 20:3).
"And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjath-arba, which is Hebron, in the mountain of Judah. And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh. These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person at unawares might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation." (Joshua 20:7-9)
Now Joshua proceeds with his valedictory speech. Here and there he records a sentence which belongs to all time. The twenty-first chapter has little or nothing to say except to the people to whom it specially related; but in summing up the twenty-first chapter Joshua says,—
"There failed not ought of any good thing which the Lord had spoken unto the house of Israel" (Joshua 21:45).
A noble testimony this, too, borne by the old man. It is not youth that anticipates, it is age that reviews. Old men never become infidels. We say sometimes that seldom is an old man converted to Christianity. How far that may be true we cannot tell; but did ever an old pilgrim who had once seen heaven opened, turn round and say, in his wrinkled old age, that he was going to the city of Negation, or to the wilderness of Atheism? Old men ought to be heard upon these subjects; they have lived a lifetime; they have fought upon a thousand battlefields; they know all the darkness of the night, all the sharpness of winter, all the heat of summer, and they have a right to be heard upon his question; and their testimony on the side of the Bible is united, distinct, emphatic, and unanswerable.
Another point is found in chapter Joshua 22:5 :—
"But take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul." (Joshua 20:5)
"Return ye, and get you unto your tents, and unto the land of your possession.... But take diligent heed to do the commandment and the law" (Joshua 22:4-5).
It would seem as if some interviews in life could not be satisfactorily closed but with the language of benediction. An ordinary word would be wholly out of place. There is a fitness of things in human communication as in all other affairs and concerns of life. It is fitting, too, that the benediction should be spoken by the old man. Joshua was "old and stricken in years," and he concluded the audience fitly by blessing the children of Israel:—
"So Joshua blessed them, and sent them away; and they went unto their tents" (Joshua 22:6).
Now the children of Israel go to their tents: They are to be at peace. Ceasing war they are to be students of war. We shall hear no more of controversy; every man having received the blessing is a good man, and there is an end of a tumult which at one time threatened never to cease. So we should imagine, but our imagining is wrong:—
"Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them. And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren. And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the Lord by the hand of Moses" (Joshua 22:7-9).
"And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest, and with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was an head of the house of their fathers among the thousands of Israel" (Joshua 22:13-14).
"Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice: but that it may be a witness" (Joshua 22:26-27).
This being settled, a very tender scene occurs. Joshua gathers all the tribes of Israel to Shechem, calls for the children of Israel, and for their heads, and for their judges, and for their officers, and talks to them historically and grandly. He called the people themselves to witness what God had done for them:—
"And ye have seen all that the Lord your God hath done unto all these nations because of you" (Joshua 23:3).
Not only so, but he uses a very searching expression:—
"And, behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof" (Joshua 23:14).
"Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left;... But cleave unto the Lord your God, as ye have done unto this day" (Joshua 23:6-8).
What is the call of these verses? It is a call to moral courage. The people were soldiers; when they saw that an altar had been reared to heaven which they did not like, and which they misunderstood, instantly they sped from their tents and challenged the builders to battle. That is the rudest courage; there is nothing in it. Many men can fight who cannot suffer; many are brave in activity who are cowards in waiting. Joshua calls the people now to thought, study, quiet and consistent and continuous obedience—namely, "Cleave unto the Lord." Without this, growth would be impossible. Men cannot grow in the midst of continual or unbroken excitement. We grow when we are at rest; we grow not a little when we are in the shade; we advance when the burden is crushing us, and we are not uttering one complaining word because of its fatal weight. When the history of the land is written as it ought to be written, many a battle which now fills pages and chapters will be dismissed with a contemptuous sentence; and sufferings at home, quiet endurances, Christian manifestations of patience, will be magnified as indicative of the real dauntlessness, the heavenly bravery, the lasting courage. Let every man examine himself herein. To say "No" to a tempting offer is to win a battle: to receive a blow from an enemy and not return it, is to reach the point of coronation in Christ's great kingdom; to hear a rough speech and make a gentle reply is to evince what is meant by growing in grace. So the history rolls on, from battle to battle, from mistake to mistake, from point to point, until at last the moral displaces the material, questions of the soul put into their right place questions of rank; and moral courage—simple, loving, unquestioning obedience—is set at the head of all the virtues; and the quiet, meek, submissive, patient soul is crowned and throned, and stablished amid the hierarchy of heaven. We cannot dazzle the world by our greatness, but we can please God by our goodness; we cannot harness the winds and make them bear our names far and wide, but we can so live, so suffer, so speak, as to constrain the enemy to say,—Verily, this man is a prophet; verily, this man has been with Jesus and learned of him; verily, there is in this supposed weakness a wonderful and enduring strength.
We cannot but be struck by the equality of the divine way as it is marked by the venerable leader. The fifteenth verse is very expressive upon this point:—
"Therefore it shall come to pass, that as all good things are come upon you, which the Lord your God promised you; so shall the Lord bring upon you all evil things, until he have destroyed you from off this good land which the Lord your God hath given you" (Joshua 23:15).
"When ye have transgressed the covenant of the Lord your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the Lord be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you" (Joshua 23:16).
Joshua having gathered all the tribes of Israel to Shechem, called for the elders of Israel, and for their heads, and for their judges, and for their officers, and delivered unto them his final speech. Again we are thrown upon the grand truth that men must bring all their history into one view at certain periods, that thereby they may renew their covenant and revive their best hope. The work of the Lord is not of yesterday; it goes back through all the generations; and he is the wise scribe, well instructed in holy things, who brings into one view all the course of the divine education of the world. This is what Joshua did in brief in the twenty-fourth chapter. Having given the historical outline, the old man began to exhort the people, saying:—
"Now, therefore, fear the Lord, and serve him in sincerity and in truth" (Joshua 24:14).
"—but as for me and my house, we will serve the Lord" (Joshua 24:15).
"God forbid that we should forsake the Lord, to serve other gods' (Joshua 24:16).
Then they review and repeat the solemn history and say that all Joshua has said is true in fact. Then Joshua says unto the people—"What you have now said amounts to little more than mere words; you forget that God is a holy God and a jealous God, and you are speaking from impulse rather than from settled conviction." Then the people reply that Joshua himself is mistaken, and they have really made up their minds once for all to serve the Lord. So be it, then, said Joshua—"Ye are witnesses against yourselves that ye have chosen you the Lord, to serve him." The people answered—That is even so; "We are witnesses." Then said Joshua, There is one final word to be spoken. If you have made up your minds to this course, you must put away the strange gods which are among you; no taint of idolatry must remain behind; not the very smallest image must be taken with you one day longer or one inch further; the expurgation must be immediate, complete, and final. The people answered unanimously: "The Lord our God will we serve, and his voice will we obey." It was indeed a solemn day; a day of covenant, a day of memorial, a day which condensed into its throbbing hours generations of history and strong and ardent pulsings of devotion and prophetic service. A covenant was made, and a statute and an ordinance were set in Shechem. To make, if possible, the matter inviolably permanent, "Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the Lord" (Joshua 24:26). Then a very solemn scene occurs:
"And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God" (Joshua 24:27).
Then the assembly broke up. It broke up never to meet again under the same wise and valiant leadership. All pathetic occasions should be treasured in the memory; the last interview, the last sermon, the last prayer, the last fond lingering look; all these things may be frivolously treated as sentimental, but he who treats them so is a fool in his heart: whatever can subdue the spirit, chasten the sensibilities, and enlarge the charity of the soul should be encouraged as a ministry from God. Now Joshua dies, at the age of one hundred and ten. He was buried in the border of his inheritance in Timnath-serah, which is in Mount Ephraim, on the north side of the hill of Gaash.
"And Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the Lord, that he had done for Israel" (Joshua 24:31).
Now the history is done. The bones of Joseph, which the children of Israel brought up out of Egypt, were buried in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem. Then men died quickly:
"And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim" (Joshua 24:33).
Death, death, death! The great man dies, and yet the work goes on. The minister ceases, but the ministry proceeds. The individual sermon closes, but the everlasting gospel never ceases its sweet and redeeming proclamations. Book after book is finished, but literature itself is hardly begun. Amidst all mutation there remains one everlasting quantity: "Thy throne, O God, is for ever and ever." All the new generations acknowledge it. They come up in great pride and strength, as if they themselves were to outlive God, and behold in a few years their pith is exhausted, their hope dies, and they know themselves to be no better than their fathers. When we are touched by the death of those whom we have known best, and wonder how light can ever shine again upon the circle in which we move, we should give the mind free scope to range over all the noble and marvellous history of the world, so shall we see that how great soever have been the men who have led us, the world could do without them; God knew how to supply their places, and amidst all change and fear and dismay the purpose of Heaven went steadily forward in all the grandeur of its strength and all the tenderness of its beneficence.
In coming thus far in our Bible studies let us pause a moment to consider how many illustrious men with whom we have companied have passed away. Truly the dead are quickly becoming the majority. Adam died, but, though his years were many, how few are the deeds which are recorded of him! He stands in history as the very Gate of Death. "By one man came death." We feel as if we might say—"But for thee, O Adam, all men would now have been alive; no grave would ever have been dug; no farewell would ever have been breathed."—That is an overwhelming reflection. Consider the possibility of Adam himself now entertaining it, or following it out in all its infinite melancholy! Think of him saying—"By my sin I ruined God's fair earth; to me ascribe all iniquity, all shame, all heartbreak; by my presumption and disobedience I did it all: I slew the Son of God; but for me there would have been no Bethlehem, no Gethsemane, no Calvary, no Cross: lay the blame at the right door,—O ages of time, ye burdened and groaning centuries, curse my name in all your woe."—On such thoughts we may not dwell, for the mind reels in moral amazement, and the heart cannot quench the passion of scepticism. Enough is known to make us solemn. Count the graves until arithmetic gives up the reckoning in despair. Abel, Enoch, Abraham, Isaac, Jacob, Moses, all gone! Just as we had come to know them in the breaking of bread they vanished out of our sight. It was as if rocks had been uprooted, or as if planets had ceased to shine: nay more, for we have not only lost strength and majesty, we have lost guidance, stimulus, friendship, and the subtle ministry of eloquent example. Can history repeat such men? Does our story now lie all down-hill, from steep to steep until we reach the valley of commonplace or the plain of mediocrity? Jesus Christ has taught us how to regard great men, saying "Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he." Here we have at once recognition of greatness and hope of greater history. What if we may know more than Adam, see farther than Enoch, embark in greater adventures than Abram, offer greater sacrifices than the priests, and see a deeper law than was ever revealed to Moses? In Christ are hidden all the treasures of wisdom, yea riches unsearchable, promises exceeding great and precious. My soul, bestir thyself, go out in the early morning, remain in the field until the stars come out, for every hour brings its own spoil, every moment its own vision. O my Lord, Father in heaven, Blessed One, made known to me in the Cross of salvation, inspire me, lift me up, and make me gladly accept thy yoke and do all thy bidding; give me the aspiration that is untainted by vanity, and the consecration that is undefiled by selfishness, then shall I be willing to be baptised for the dead, and to stand steadfastly where princes and veterans have fallen by the hand of Time.
Thus saith the whole congregation of the LORD, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD?"Handfuls of Purpose"
For All Gleaners
"What trespass is this that ye have committed against the God of Israel, to turn away this day from following the Lord, in that ye have builded you an altar, that ye might rebel this day against the Lord?"—Joshua 22:16
The children of Israel are here represented as coming unto the children of Reuben and to the children of Gad and to the half tribe of Manasseh, and challenging them respecting a certain action.—Here is a great principle, the application of which is world-wide and time-wide: the principle is that men have a right to inquire into the trespasses committed by one another.—There is no right of trespass; there is no chartered sin.—Men are the keepers of one another, and ought to be severely critical as to the moral atmosphere which any man or number of men may create.—It is worse than a fallacy to suppose that a man has a right to do even with himself as he pleases.—There is a sense in which there is no mere "self" to be dealt with.—In a sense, every man is a part of some other man, or part of the body corporate.—There is no isolation in any sense that limits evil action.—Even an infamous example may be doing untold mischief in society, though the man himself may be taking no direct or energetic part in the propagation of evil.—Every householder has a right to inquire into the nuisances created by adjoining householders.—No man has a right to vitiate the common air; it belongs to all the people, and they have a right to protect its purity, or to avenge any violation of its healthfulness.—This principle is not sufficiently recognised; hence men are told to mind their own business and to let other people alone.—The merit of this speech consists entirely in its brevity, for it is wholly without wit, sense, charity, or beneficence.—The mother has a right to inquire into the nature of every road along which her child travels day by day.—The parent is called upon to inquire into the character of the school in which he may place his child.—He who detects any noisomeness in the air has a right to follow that noisomeness to its origin, if he possibly can, though in doing so he may have to trample down hedges and boundaries and land-marks.—The public health is of more consequence than the temporary integrity of mechanical boundaries.—If we had more challenging of one another in this matter of trespass, we should have a healthier state of society.—The time will come when men will not only be anxious about nuisances that vitiate the air or throw disquietness into the social life; they will be still more anxious about thoughts that unbalance the mind, ambitions that fever the soul, and speculations that destroy the serenity and peace of the heart and mind.—It is in vain to preach a doctrine of brotherhood or commonwealth, and yet to desist from the exercise of those rights which belong to community and fellowship.—To preach that all the world is a brotherhood, and then to act as if every man had a right to do as he pleased, is simply to contradict preaching by practice.—When man asks, Am I my brother's keeper? the answer should be a grand and solemn affirmation.