The Expositor's Bible: The Book of Joshua Part 5

At Joshua's command, the priests carrying the ark are again in motion.

Bearing the sacred vessel on their shoulders, they make straight for the bank of the river. "The exact spot is unknown; it certainly cannot be that which the Greek tradition has fixed, where the eastern banks are sheer precipices of ten or fifteen feet high. Probably it was either immediately above or below, where the cliffs break away; above at the fords, or below where the river a.s.sumes a tamer character on its way to the Dead Sea."[7] Following the priests, at the interval of a full half-mile, was the host of Israel. "_There_ was the mailed warrior with sword and s.h.i.+eld, and the aged patriarch, trembling on his staff. Anxious mothers and timid maidens were there, and helpless infants of a day old; and there, too, were flocks and herds and all the possessions of a great nation migrating westward in search of a home. Before them lay their promised inheritance,

'While Jordan rolled between,'

full to the brim, and overflowing all its banks. Nevertheless, through it lies their road, and G.o.d commands the march. The priests take up the sacred ark and bear it boldly down to the brink; when lo! 'the waters which came down from above stood and rose up upon a heap very far from the city Adam, that is before Zaretan: and those that came down toward the sea of the plain, even the Salt Sea, failed, and were cut off: and the people pa.s.sed over right against Jericho.' And thus, too, has all-conquering faith carried the thousand times ten thousand of G.o.d's people in triumph through the Jordan of death to the Canaan of eternal rest."[8]

[7] Stanley's "Sinai and Palestine," p. 303.

[8] "Land and Book," vol. ii., pp. 460-61.

The description of the parting of the waters is clear enough in the main, though somewhat obscure in detail. The obscurity arises from the meaningless expression in the Authorized Version, "very far from the city Adam, which is beside Zaretan." The Revised rendering gives a much more natural meaning--"rose up in one heap, very far off, at Adam, the city that is beside Zarethan." The names Adam and Zaretan occur nowhere else in Scripture, nor are they mentioned by Josephus; some think we have a relic of Adam in the first part of ed-Damieh, the name of a ford, and others, following the rendering of the Septuagint, which has ??? ????? ?a??a??a??, consider the final "arim" to be equivalent to "adim" or "adam," the Hebrew letter "r" being almost the same as "d." What we are taught is, that the waters were cut off from the descending river a long way up, while down below the whole channel was laid bare as far as the Dead Sea. The miracle involved an acc.u.mulation of water in the upper reaches of the river, and as it was obviously undesirable that this should continue for a long time, enough of the channel was laid bare to enable the great host to cross rapidly in a broad belt, and without excitement or confusion. The sceptical objection is completely obviated that it was physically impossible for so vast a host to make the pa.s.sage in a short time.

As soon as the waters began to retreat, after the feet of the priests were planted in them, the priests pa.s.sed on to the middle of the channel, and stood there "firm, on dry ground," until all the people were pa.s.sed clean over. The vast host crossed at once, and drew up on the opposite bank. That no attempt was made by the men of Jericho, which was only about five miles on, to attack them and stop their pa.s.sage, can be explained only on the supposition that they were stricken with panic. One inhabitant undoubtedly heard of the pa.s.sage without surprise. Rahab could feel no astonishment that the arm of G.o.d should thus be made bare before the people whom He was pledged to protect and guide. As little could she wonder at the paralysis which had petrified her own people.

The priests pa.s.sed on before the people, and stood firm in the midst of the river until the whole host had pa.s.sed. It was both a becoming thing that they should go before, and that they should stand so firm.

It is not always that either priests or Christian ministers have set the example of going before in any hazardous undertaking. They have not always moved so steadily in the van of great movements, nor stood so firmly in the midst of the river. What shall we say of those whose idea, whether of Hebrew priesthood or of Christian ministry, has been that of a mere office, that of men ordained to perform certain mechanical functions, in whom personal character and personal example signified little or nothing? Is it not infinitely nearer to the Bible view that the ministers of religion are the leaders of the people, and that they ought as such to be ever foremost in zeal, in holiness, in self-denial, in victory over the world, the flesh, and the devil? And of all men ought they not to stand firm? Where are Mr. Byends, and Mr.

Facing-Both-Ways, and Mr. Worldly-Wiseman more out of place than in the ministry? Where does even the world look more for consistency and devotion and fearless regard to the will of G.o.d? What should we think of an army where the officers counted it enough to see to the drill and discipline of the men, and in the hour of battle confined themselves to mere mechanical duties, and were outstripped in self-denial, in courage, in dash and daring by the commonest of their soldiers? Happy the Church where the officers are officers indeed!

Feeling ever that their place is in the front rank of the battle and in the vanguard of every perilous enterprise, and that it is their part to set the men an example of unwavering firmness even when the missiles of death are whistling or bursting on every side!

Who shall try to picture the feelings of the people during that memorable crossing? The outstretched arm of G.o.d was even more visibly shown than in the crossing of the Red Sea, for in that case a natural cause, the strong east wind, contributed something to the effect, while in this case no secondary cause was employed, the drying up of the channel being due solely to miracle. Who among all that host could fail to feel that G.o.d was with them? And how solemn yet cheering must the thought have been alike to the men of war looking forward to scenes of danger and death, and to the women and children, and the aged and infirm, dreading otherwise lest they should be trampled down amid the tumult! But of all whose hearts were moved by the marvellous transaction, Joshua must have been pre-eminent. "As I was with Moses, so I will be with thee." At the dividing of the sea the leaders.h.i.+p of Moses began, and they were all baptized unto him in the cloud and in the sea. And now, in like manner, the leaders.h.i.+p of Joshua begins at the dividing of the river, and baptism unto Joshua takes the place of baptism unto Moses. A new chapter of an ill.u.s.trious history begins as its predecessor had begun, but not to be marred and rendered abortive by unbelief and disobedience like the last. How true G.o.d has been to His word! What wonders He has done among the people! What honour He has put upon Joshua! How worthy He is to be praised! Will disloyalty to Him ever occur again, will this marvellous deed be forgotten, and the miserable G.o.ds of the heathen be preferred to Jehovah? Will any future prophet have cause to say, "O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? For your goodness is as a morning cloud, and as the early dew, it goeth away"?

It is to be especially remarked that G.o.d took into His own hands the prescription of the method by which this great event was to be commemorated. It seems as if He could not trust the people to do it in a way that would be free from objection and from evil tendency. It was a.s.sumed that the event was worthy of special commemoration. True, indeed, there had been no special commemoration of the pa.s.sage of the sea, but then the Pa.s.sover was inst.i.tuted so near to that event that it might serve as a memorial of it as well as of the protection of the Israelites when the firstborn of the Egyptians was slain. And generally the people had been taught, what their own hearts in some degree recognised, that great mercies should be specially commemorated. The Divine method of commemorating the drying up of the Jordan was a very simple one. In the first place, twelve men were selected, one from every tribe, to do the prescribed work. The democratic const.i.tution of the nation was recognised--each tribe was to take part in it; and as it was a matter in which all were concerned, each person was to take part in the election of the representative of his tribe. Then each of these twelve representatives was to take from the bed of the river, from the place where the priests had stood with the ark, a stone, probably as large as he could carry. The twelve stones were to be carried to the place where the host lodged that night, and to be erected as a standing memorial of the miracle. It was a very simple memorial, but it was all that was needed. It was not like the proud temples or glorious pyramids of Egypt, reared as these were to give glory to man more than to G.o.d. It was like Jacob's pillar before, or Samuel's Ebenezer afterwards; void of every ornament or marking that could magnify man, and designed for one single purpose--to recall the goodness of G.o.d.

It would appear, from chap. iv. 9, that two sets of stones were set up, Joshua, following the spirit of the Divine direction, having caused a second set to be erected in the middle of the river on the spot where the priests had stood. Some have supposed that that verse is an interpolation of later date; but, as it occurs in all the ma.n.u.scripts, and as it is expressly stated in the Septuagint and Vulgate versions that this was a different transaction from the other, we must accept it as such. The one memorial stood on the spot where the ark had indicated the presence of G.o.d, the other where the first encampment of the host had shown G.o.d's faithfulness to His word. Both seemed to proclaim the great truth afterwards brought out in the exquisite words of the psalm--"G.o.d is our refuge and our strength; a very present help in time of trouble." They might not be needed so much for the generation that experienced the deliverance; but in future generations they would excite the curiosity of the children, and thus afford an opportunity to the parents to rehea.r.s.e the transactions of that day, and thrill their hearts with the sense of G.o.d's mercy.

Among devout Israelites, that day was never forgotten. The crossing of the Jordan was coupled with the crossing of the sea, as the two crowning tokens of G.o.d's mercy in the history of Israel, and the most remarkable exhibitions of that Divine power which had been so often shown among them. In that wailing song, the seventy-fourth psalm, where G.o.d's wonderful works of old are contrasted in a very sad spirit with the unmitigated desolations that met the writer's eye, almost in the same breath in which he extols the miracle of the sea, "Thou didst divide the sea by Thy strength," he gives thanks for the miracle of the river, "Thou didst cleave the fountain and the flood: Thou driedst up mighty rivers." And in a song, not of wailing, but of triumph, the hundred and fourteenth psalm, we have the same combination:--

"When Israel went forth out of Egypt, The house of Jacob from a people of strange language; Judah became His sanctuary, Israel His dominion.

The sea saw it, and fled; Jordan was driven back.

The mountains skipped like rams, The little hills like lambs.

What aileth thee, O thou sea, that thou fleest?

Thou Jordan, that thou turnest back?

Ye mountains, that ye skip like rams; Ye little hills like lambs?

Tremble, thou earth, at the presence of the Lord, At the presence of the G.o.d of Jacob; Which turned the rock into a pool of water, The flint into a fountain of waters."

The point of this psalm lies in the first verse--in the reference to the time "when Israel came out of Egypt, the house of Jacob from a people of strange language." Israel on that occasion gave a signal proof of his trust in G.o.d. At G.o.d's bidding, and with none but G.o.d to trust in, he turned his back on Egypt, and made for the wilderness. It was a delight to G.o.d to receive this mark of trust and obedience, and in recognition of it the mightiest ma.s.ses and forces of nature were moved or arrested. The mountains and hills skipped like living creatures, and the sea saw it and fled. It seemed as if G.o.d could not do too much for His people. It was the same spirit that was shown when they followed Joshua to the river. They showed that they trusted G.o.d.

They renounced the visible and the tangible for the invisible and the spiritual. They rose up at Joshua's command, or rather at the command of G.o.d by Joshua; and, pleased with this mark of trust, G.o.d caused the waters of the Jordan to part asunder. Surely there is something pathetic in this; the Almighty is so pleased when His children trust Him, that to serve them the strongest forces are moved about as if they were but feathers.

In many ways the truth has been exemplified in later times. When a young convert, at home or abroad, takes up decided ground for Christ, coming out from the world and becoming separate, very blessed tokens of G.o.d's nearness and of G.o.d's interest are usually given him. And Churches that at the call of Christ surrender their worldly advantages, receive tokens of spiritual blessing that infinitely outweigh in sweetness and in spiritual value all that they lose. "Them that honour Me, I will honour."

Occurrences of more recent times show clearly that G.o.d did well in taking into His own hands the prescription of the way in which the crossing of the Jordan was to be commemorated. Tradition has it that it was at the same place where Joshua crossed that Jesus was baptized by John. That may well be doubted, for the Bethabara where John was baptizing was probably at a higher point of the river. But it is quite possible that it was at this spot that Elijah's mantle smote the river, and he and his servant pa.s.sed over on dry ground. Holding that all these events occurred at the same place, tradition has called in the aid of superst.i.tion, and given a sacred character to the waters of the river at this spot. Many have seen, and every one has read of the pilgrimage to the Jordan, performed every spring, from which many hope to reap such advantage. "In the mosaics of the earliest churches at Rome and Ravenna," says Dean Stanley, "before Christian and pagan art were yet divided, the Jordan appears as a river G.o.d pouring his streams out of his urn. The first Christian emperor had always hoped to receive his long-deferred baptism in the Jordan, up to the moment when the hand of death struck him at Nicomedia.... Protestants, as well as Greeks and Latins, have delighted to carry off its waters for the same sacred purpose to the remotest regions of the West."

No doubt the expectation of spiritual benefit from the waters of the Jordan is one cause of the annual pilgrimage thither, and of the strange scene that presents itself when the pilgrims are bathing. It seems impossible for man, except under the influence of the strongest spiritual views, to avoid the belief that somehow mechanical means may give rise to spiritual results. There is nothing from which he is naturally more averse than spiritual activity. Any amount of mechanical service he will often render to save him from spiritual exercise. Symbols without number he will willingly provide, if he thereby escape the necessity of going into the immediate presence of G.o.d, and wors.h.i.+pping Him who is a Spirit in spirit and in truth. But can mechanical service or material symbols be anything but an evil, if the would-be wors.h.i.+pper is thereby prevented from recognising the necessity of a heart-to-heart fellows.h.i.+p with the living G.o.d? Must we not be in living touch with G.o.d if the stream of Divine influence is to reach our hearts, and we are to be changed into His image? In the Psalms, which express the very essence of Hebrew devotion, spiritual contact with G.o.d is the only source of blessing. "O G.o.d, Thou art my G.o.d; early will I seek Thee: my soul thirsteth for Thee, my flesh longeth for Thee in a dry and thirsty land, where there is no water.

To see Thy power and Thy glory, so as I have seen Thee in the sanctuary."

Thus it was that by G.o.d's prescription the twelve plain stones taken out of the Jordan were the only memorial of the great deliverance.

There was no likeness on them of the Divine Being by whom the miracle had been performed. There was nothing to encourage acts of reverence or wors.h.i.+p directed toward the memorial. Twelve rough stones, with no sculptured figures or symbols, not even dressed by hammer and chisel, but simply as they were taken out of the river, were the memorial.

They were adapted for one purpose, and for one only: "When your children shall ask their fathers in time to come, saying, What mean these stones? then ye shall let your children know, saying, Israel came over this Jordan on dry land. For the Lord your G.o.d dried up the waters of the Jordan from before you, until ye were pa.s.sed over, as the Lord your G.o.d did to the Red Sea, which He dried up from before us, until we were gone over: that all the people of the earth might know the hand of the Lord, that it is mighty: that ye might fear the Lord your G.o.d for ever."

CHAPTER X.

_CIRc.u.mCISION AND Pa.s.sOVER--MANNA AND CORN._

JOSHUA v. 1-12.

The first two facts recorded in this chapter seem to be closely connected with each other. One is, that when all the Amorite and Canaanite kings on the west side of the Jordan heard of the miraculous drying up of the waters and the pa.s.sage of the Israelites, "their heart melted, neither was there spirit in them any more." The other is, that the opportunity was taken then and there to circ.u.mcise the whole of the generation that had been born after leaving Egypt. But for the fact recorded in the first verse, it would have been the most unsuitable time that could be conceived for administering circ.u.mcision. The whole male population would have been rendered helpless for the time, and an invitation would have been given to the men of Jericho to commit such a ma.s.sacre as in the like circ.u.mstances the sons of Jacob inflicted on the men of Shechem (Gen. x.x.xiv. 25).

Why was not this business of circ.u.mcising performed while the host were lying inactive on the other side, and while the Jordan ran between Israel and his foes? It was because the kings of the Canaanites were petrified. It is true they plucked up courage by-and-by, and many of the kings entered into a league against Joshua.

But this was after the affair of Ai, after the defeat of the Israelites before that city had showed that, as in the case of Achilles, there was a vulnerable spot somewhere, notwithstanding the protection of their G.o.d. Meanwhile the people of Jericho were paralysed, for though the whole male population of Israel under forty lay helpless in their tents, not a finger was raised by the enemy against them.

It is with no little surprise that we read that circ.u.mcision had been suspended during the long period of the wilderness sojourn. Why was this? Some have said that, owing to the circ.u.mstances in which the people were, it would not have been convenient, perhaps hardly possible, to administer the rite on the eighth day. Moving as they were from place to place, the administration of circ.u.mcision would often have caused so much pain and peril to the child, that it is no wonder it was delayed. And once delayed, it was delayed indefinitely.

But this explanation is not sufficient. There were long, very long periods of rest, during which there could have been no difficulty. A better explanation, brought forward by Calvin, leads us to connect the suspension of circ.u.mcision with the punishment of the Israelites, and with the sentence that doomed them to wander forty years in the wilderness. When the wors.h.i.+p of the golden calf took place, the nation was rejected, and the breaking by Moses of the two tables of stone seemed an appropriate sequel to the rupture of the covenant which their idolatry had caused. And though they were soon restored, they were not restored without certain drawbacks,--tokens of the Divine displeasure. Afterwards, at the great outburst of unbelief in connection with the report of the spies, the adult generation that had come out of Egypt were doomed to perish in the wilderness, and, with the exception of Joshua and Caleb, not one of them was permitted to enter the land of promise. Now, though it is not expressly stated, it seems probable that the suspension of circ.u.mcision was included in the punishment of their sins. They were not to be allowed to place on their children the sign and seal of a covenant which in spirit and in reality they had broken.

But it was not an abolition, but only a suspension of the sacrament for a time that took place. The time might come when it would be restored. The natural time for this would be the end of the forty years of chastis.e.m.e.nt. These forty years had now come to an end.

Doubtless it would have been a great joy to Moses if it had been given him to see the restoration of circ.u.mcision, but that was not to take place until the people had set foot on Abraham's land. Now they have crossed the river. They have entered on the very land which G.o.d sware to Abraham and Isaac and Jacob to give it them. And the very first thing that is done after this is to give back to them the holy sign of the covenant, which was now administered to every man in the congregation who had not previously received it. We may well think of it as an occasion of great rejoicing. The visible token of his being one of G.o.d's children was now borne by every man and boy in the camp.

In a sense they now served themselves heirs to the covenant made with their fathers, and might thus rest with firmer trust on the promise--"I will bless them that bless thee, and curse him that curseth thee."

Two other points in connection with this transaction demand a word of explanation. The first is the statement that "all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circ.u.mcised" (ver. 5). If the view be correct that the suspension of circ.u.mcision was part of the punishment for their sins, the prohibition would not come into operation for some months, at all events, after the exodus from Egypt. We think, with Calvin, that for the sake of brevity the sacred historian makes a general statement without waiting to explain the exceptions to which it was subject. The other point needing explanation is the Lord's statement after the circ.u.mcision--"This day have I rolled the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal (_i.e._, Rolling) unto this day." How could the suspension of circ.u.mcision be called the reproach of Egypt? The words imply that, owing to the want of this sacrament, they had lain exposed to a reproach from the Egyptians, which was now rolled away. The brevity of the statement, and our ignorance of what the Egyptians were saying of the Israelites at the time, make the words difficult to understand.

What seems most likely is, that when the Egyptians heard how G.o.d had all but repudiated them in the wilderness, and had withdrawn from them the sign of His covenant, they malignantly crowed over them, and denounced them as a worthless race, who had first rejected their lawful rulers in Egypt under pretext of religion, and, having shown their hypocrisy, were now scorned and cast off by the very G.o.d whom they had professed themselves so eager to serve. We may be sure that the Egyptians would not be slow to seize any pretext for denouncing the Israelites, and would be sure to make their jibes as sharp and as bitter as they could. But now the tables are turned on the Egyptians.

The restoration of circ.u.mcision stamps this people once more as the people of G.o.d. The stupendous miracle just wrought in the dividing of the Jordan indicates the kind of protection which their G.o.d and King is sure to extend to them. The name of Gilgal will be a perpetual testimony that the reproach of Egypt is rolled away.

Circ.u.mcision being now duly performed, the way was prepared for another holy rite for which the appointed season had arrived--the Pa.s.sover. Some have supposed that the Pa.s.sover as well as circ.u.mcision was suspended after the sentence of the forty years' wandering, the more especially that it was expressly enacted that no uncirc.u.mcised person was to eat the Pa.s.sover. We know (Num. ix. 5) that the Pa.s.sover was kept the second year after they left Egypt, but no other reference to it occurs in the history. On this, as on many other points connected with the wilderness history, we must be content to remain in ignorance. We are not even very sure how far the ordinary sacrifices were offered during that period. It is quite possible that the considerations that suspended the rite of circ.u.mcision applied to other ordinances. But whether or not the Pa.s.sover was observed in the wilderness, we may easily understand that after being circ.u.mcised the people would observe it with a much happier and more satisfied feeling. There were many things to make this Pa.s.sover memorable. The crossing of the Jordan was so like the crossing of the Red Sea that the celebration in Egypt could not fail to come back vividly to all the older people,--those that were under twenty at the exodus, to whom the sentence of exclusion from Canaan did not apply (Num. xiv. 29).

Many of these must have looked on while their fathers sprinkled the lintels and door posts with the blood of the lamb, and must have listened to the awful death-cry of the firstborn of the Egyptians.

They must have remembered well that memorable midnight when all were in such excitement marching away from Egypt; and not less vividly must they have remembered the terror that seized them when the Egyptian host was seen in pursuit; and then again the thrill of triumph with which they pa.s.sed between the crystal walls, under the glow of the fiery pillar; and once more the triumphant notes of Miriam's timbrel and the voices of the women, "Sing unto the Lord, for He hath triumphed gloriously; the horse and his rider He hath cast into the sea." And now these days of glory were coming back! As surely as the pa.s.sage of the sea had been followed by the destruction of the Egyptians, so surely would the pa.s.sage of the Jordan be followed by the destruction of the Canaanites. Glorious things were spoken of the city of their G.o.d. The benediction of Moses was about to receive a new fulfilment--"Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the s.h.i.+eld of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places."

The remembrance of the past is often an excellent preparation for the trials of the future, and as often it proves a remarkable support under them. It was the very nature of the Pa.s.sover to look back to the past, and to recall G.o.d's first great interposition on behalf of His people. It was a precious encouragement both to faith and hope. So also is our Christian Pa.s.sover. It is a connecting link between the first and second comings of our Lord. The first coming lends support to faith, the second to hope. No exercise of soul can be more profitable than to go back to that memorable day when Christ our Pa.s.sover was sacrificed for us. For then the price of redemption was paid in full, and the door of salvation flung wide open. Then the Son sealed His love by giving Himself to the cross for us. What blessing, whether for this life or the life to come, was not purchased by that transaction? Life may be dark and stormy, but hope foresees a bright to-morrow. "When Christ, who is our life, shall appear, then shall ye also appear with Him in glory."

Yet another incident is connected with this transition period of the history. "They did eat of the old corn of the land on the morrow after the pa.s.sover, unleavened cakes, and parched corn in the selfsame day.

And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year." It is not necessary to suppose that they did not partake at all of the fruits of the land till the morning after that Pa.s.sover. The conquest of Sihon and Og must have put a large share of produce in their hands, and we can hardly suppose that they did not make some use of it. The narrative is so brief that it does not undertake to state every modification that may be applicable to its general statements. The main thing to be noticed is, that while the manna continued to descend, it was the staple article of food; but when the manna was withdrawn, the old corn and other fruits of the country took its place. In other words, the miracle was not continued when it ceased to be necessary. The manna had been a provision for the wilderness, where ordinary food in sufficient quant.i.ty could not be obtained; but now that they were in a land of fields and orchards and vineyards the manna was withdrawn.

We have already adverted to the Bible law of the supernatural. No sanction is given to the idea of a lavish and needless expenditure of supernatural power. A law of economy, we might almost say parsimony, prevails, side by side with the exercise of unbounded liberality.

Jesus multiplies the loaves and fishes to feed the mult.i.tude, but He will not let one fragment be lost that remains after the feast. A similar law guides the economy of prayer. We have no right to ask that mercies may come to us through extraordinary channels, when it is in our power to get them by ordinary means. If it is in our power to procure bread by our labour, we dare not ask it to be sent direct. We are only too p.r.o.ne to make prayer at the eleventh hour an excuse for want of diligence or want of courage in what bears on the prosperity of the spiritual life. It may be that of His great generosity G.o.d sometimes blesses us, even though we have made a very inadequate use of the ordinary means. But on that we have no right to presume. We are fond of short and easy methods where the natural method would be long and laborious. But here certainly we find the working of natural law in the spiritual world. We cannot look for G.o.d's blessing without diligent use of G.o.d's appointed means.

More generally, this occurrence in the history of Israel, the cessation of one provision when another comes into operation, exemplifies a great law in providence by which the loss of one kind of advantage is compensated by the advent of another. In childhood and early youth we depend for our growth in knowledge on the instructions of our teachers. What puzzles us we refer to them, and they guide us through the difficulty. If they are wise teachers they will not tell us everything, but they will put us on the right method to find out.

Still they are there as a court of appeal, so to speak, and we have always the satisfaction of a last resort. But the time comes when we bid farewell to teachers. Happily it is the time when the judgment becomes self-reliant, independent, penetrating. We are thrown mainly upon our own resources. And the very fact of our having to depend on our own judgment fosters and promotes independence, and fits us better for the responsibilities of life. When we become men we put away childish things. A habit of leaning on others keeps us children; but grappling with difficulties as we find them, and trying to make our way through them and over them, promotes manliness. The manna ceases, and we eat the fruit of the land.

So in family life. The affection that binds parents and children, brothers and sisters to one another in the family is both beautiful and delightful; and it were no wonder if, on the part of some, there were the desire that their intercourse should suffer no rude break, but go on unchanged for an indefinite time. But it is seldom G.o.d's will that family life shall remain unbroken. Often the interruption comes in the rudest and most terrible form--by the death of the head of the house. And the circ.u.mstances of the family may require that all who are capable of earning anything shall turn out to increase the family store. It is often a painful and distressing change. But at least it wakens up all who can do anything, it rescues them from the temptation of a slumbering, aimless life, and often draws out useful gifts that turn their lives into a real blessing. And there are other compensations. When Sarah died, Isaac was left with an empty heart; but when Rebecca came to him, he was comforted. The precise blank that death leaves may never be wholly filled, but the heart expands in other directions, and with new objects of affection the gnawing void ceases to be acutely felt. As old attachments are snapped, new are gradually formed. And even in old age a law of compensation often comes in; children and children's children bring new interests and pleasures, and the green hues of youth modify the grey of age.

Then there is the happy experience by which the advent of spiritual blessings compensates the loss of temporal. Nothing at first appears more desolate than loss of fortune, loss of health, or loss of some princ.i.p.al bodily sense--like sight or hearing. But in a Milton intellectual vigour, patriotic ardour, and poetic sensibility attain their n.o.blest elevation, though

"Cloud and ever-during dark Surrounds me, from the cheerful ways of men Cut off, and, for the book of knowledge fair, Presented with a universal blank Of nature's works, to me expunged and rased, And wisdom at one entrance quite shut out."

It is the total loss of hearing, the result of a sudden accident, that turns the slater, John Kitto, into a most instructive and interesting Oriental scholar and writer. How often temporal loss has proved in a higher sense spiritual gain, all Christian biography testifies. Such instances are not uncommon as that which the Rev. Charles Simeon gives, in speaking of some blind men from Edinburgh whom nearly a century ago he found at work in a country house in Scotland: "One of the blind men, on being interrogated with respect to his knowledge of spiritual things, answered, 'I never saw till I was blind; nor did I ever know contentment while I had my eyesight, as I do now that I have lost it; I can truly affirm, though few know how to credit me, that I would on no account change my present situation and circ.u.mstances with any that I ever enjoyed before I was blind.' He had enjoyed eyesight till twenty-five, and had been blind now about three years."[9]

[9] "Life of Rev. Charles Simeon," p. 125.