Four hundred years is a long way to go back in tracing a pedigree. Joshua's might have been traced much farther back than that—back to Noah, or for that matter to Adam; but Israelites usually counted it enough to begin with that son of Jacob who was the head of their tribe. It could be no small gratification to Joshua that he had Joseph for his ancestor, and that of the two sons of Joseph he was sprung from the one whom the dying Jacob so expressly placed before the other as the heir of the richer blessing (1 Chron. vii. 20-27). It is remarkable that the descendants of Joseph attached no consequence to the fact that on the side of Joseph's wife they were sprung from one of the highest functionaries of Egypt (Gen. xli. 45), any more than the children of Mered, of the tribe of Judah, whose wife, Bithiah, was a daughter of Pharaoh (1 Chron. iv. 18), gained rank in Israel from the royal blood of their mother. The glory of high connections with the heathen counted for nothing; it was entirely eclipsed by the glory of the chosen seed. To be of the household of God was higher than to be born of kings.

Joshua appears to have come of the principal family of the tribe, for his grandfather, Elishama (1 Chron. vii. 26), was captain and head of his tribe (Num. i. 10, ii. 18), and in the order of march through the wilderness marched at the head of the forty thousand five hundred men that constituted the great tribe of Ephraim; while his son, Nun, and his grandson, Joshua, would of course march beside him. Not only was Elishama at the head of the tribe, but apparently also of the whole "camp of Ephraim," which, besides his own tribe, embraced Manasseh and Benjamin, being the whole descendants of Rachel (Num. ii. 24). Under their charge in all likelihood was a remarkable relic that had been brought very carefully from Egypt—the bones of Joseph (Exod. xiii. 19). Great must have been the respect paid to the coffin which contained the embalmed body of the Governor of Egypt, and which was never lost sight of during all the period of the wanderings, till at length it was solemnly deposited in its resting-place at Shechem (Josh. xxiv. 32). Young Joshua, grandson of the prince of the tribe, must have known it well. For Joshua was himself cast in the mould of Joseph, an ardent, courageous, God-fearing, patriotic youth. Very interesting to him it must have been to recall the romance of Joseph's life, his grievous wrongs and trials, his gentle spirit under them all, his patient and invincible faith, his lofty purity and self-control, his intense devotion to duty, and finally his marvellous exaltation and blessed experience as the saviour of his brethren! And that coffin must have seemed to Joshua ever to preach this sermon,—"God will surely visit you." With Joseph, young Joshua believed profoundly in his nation, because he believed profoundly in his nation's God; he felt that no other people in the world could have such a destiny, or could be so worthy of the service of his life.

This sense of Israel's relation to God raised in him an enthusiastic patriotism, and soon brought him under the notice of Moses, who quickly discerned in the grandson a spirit more congenial to his own than that of either the father or the grandfather. Not even Moses himself had a warmer love than Joshua for Israel, or a more ardent desire to serve the people that had such a blessed destiny. In all likelihood the first impression Joshua made on Moses might have been described in the words—"It came to pass that the soul of Moses was knit with the soul of Joshua, and Moses loved him as his own soul."

In no other way can we account for the extraordinary mark of confidence with which Joshua was honoured when he was selected in the early days of the wilderness sojourn, not only to repel the attack which the Amalekites had made upon Israel, but to choose the men by whom this was to be done. Why pass over father and grandfather, if this youth, Joshua, had not already displayed qualities that fitted him for this difficult task better than either of them? We cannot but note, in passing, the proof we have of the contemporaneousness of the history, that no mention is made of the reasons why Joshua of all men was appointed to this command. If the history was written near the time, with Joshua's splendid career fresh in the minds of the people, the reasons would be notorious and did not need to be given; if it was written long afterwards, what more natural than that something should be said to explain the remarkable choice?

On whatever grounds Joshua was appointed, the result amply vindicated the selection. On Joshua's part there is none of that hesitation in accepting his work which was shown even by Moses himself when he got his commission at the burning bush. He seems to have accepted the appointment with humble faith and spirited enthusiasm, and prepared at once for the perilous enterprise.

And he had little enough time to prepare, for a new attack of the Amalekites was to be made next day. We may conceive him, after prayer to his Lord, setting out with a few chosen comrades to invite volunteers to join his corps, rousing their enthusiasm by picturing the dastardly attack that the Amalekites had made on the sick and infirm (Deut. xxv. 17, 18), and scattering their fears by recalling the promise to Abraham, "I will bless them that bless thee, and curse him that curseth thee." That Moses knew him to be a man of faith whose trust was in the living God was shown by his promise to stand next morning on the hill top with the rod of God in his hand. Yes, the rod of God! Had not Joshua seen it stretched out over the Red Sea, first to make a passage for Israel, and thereafter to bring back the waters on Pharaoh's host? Was he not just the man to value aright that symbol of Divine power? The troop selected by Joshua may have been small as the band of Gideon, but if it was as full of faith and courage it was abundantly able for its work!

The Amalekites are sometimes supposed to have been descendants of an Amalek who was the grandson of Esau (Gen. xxxvi. 12), but the name is much older (Gen. xiv. 7), and was applied at an early period to the inhabitants of the tract of country stretching southwards from the Dead Sea to the peninsula of Sinai. Whatever may have been their origin, they were old inhabitants of the wilderness, well acquainted probably with every mountain and valley, and well skilled in that Bedouin style of warfare which even practised troops are little able to meet. They were therefore very formidable opponents to the raw levy of Israelites, who could be but little acquainted with weapons of war, and were wholly unaccustomed to battle.

The Amalekites could not have been ignorant of the advantage of a good position, and they probably occupied a post not easy to attack and carry. Evidently the battle was a serious one. The practised and skilful tactics of the Amalekites were more than a match for the youthful valour of Joshua and his comrades; but as often as the uplifted rod of Moses was seen on the top of the neighbouring hill, new life and courage rushed into the souls of the Israelites, and for the time the Amalekites retreated before them. Hour after hour the battle raged, till the arm of Moses became too weary to hold up the rod. A stone had to be found for him to sit on, and his comrades, Aaron and Hur, had to hold up his hands. But even then, though the advantage was on the side of Joshua, it was sunset before Amalek was thoroughly defeated. The issue of the battle was no longer doubtful—"Joshua discomfited Amalek and his people with the edge of the sword" (Exod. xvii. 13).

It was a memorable victory, due in effect to the hand of God as really as the destruction of the Egyptians had been, but due instrumentally to the faith and fortitude of Joshua and his troop, whose ardour could not be quenched by the ever-resumed onslaughts of Amalek. And when the fight was over, Joshua could not but be the hero of the camp and the nation, as really as David after the combat with Goliath. Congratulations must have poured on him from every quarter, and not only on him, but on his father and grandfather as well. To Joshua these would come with mingled feelings; gratification at having been able to do such a service for his people, and gratitude for the presence of Him by whom alone he had prevailed. "Not unto us, Lord, not unto us, but to Thy name be the glory." It was a splendid beginning for Israel's wilderness history, if only it had been followed up by the people in a kindred spirit. But there were not many Joshuas in the camp, and the spirit did not spread.

It is remarkable what a hold that incident at Rephidim has taken on the Christian imagination. Age after age, for more than three thousand years, its influence has been felt. Nor can it ever cease to impress believing men that, so long as Moses holds out his rod, so long as active trust is placed in the power and presence of the Most High in the great battle with sin and evil, Israel must prevail; but if this trust should fail, if Moses should let down his rod, Amalek will conquer. It was well that Moses was instructed to write the transaction in a book and rehearse it before Joshua. Well also that it should be commemorated by another memorial, an altar to the Lord with the name of "Jehovah-nissi," the Lord my banner. How often has faith looked out towards that unknown mountain where Aaron and Hur held up the weary arms of Moses, and what a new thrill of courage and hope has the spectacle sent through hearts often "faint yet pursuing"! Happily on Joshua the effect was wholesome; a less spiritual man would have been puffed up by his remarkable victory; but in him its only effect, as was shown by the whole tenor of his future life, was a firmer trust in God, and a deeper determination to wait only on Him.

It was no wonder that after this Joshua was selected by Moses to be his personal comrade and attendant in connection with that most solemn of all his duties—the receiving of the law on the top of the mount. Here again was a most distinguished honour for so young a man. Aaron, Nadab, and Abihu, with seventy of the elders, were summoned to ascend to a certain height and worship afar off; while Moses, accompanied by Joshua, went up into the mount of God (Exod. xxiv. 13). What became of Joshua while Moses was in immediate fellowship with God is not very apparent. The first impression we derive from the narrative is that he was with Moses all the time, for when Moses begins his descent Joshua is at his side (Exod. xxxii. 17). Yet we cannot suppose that in that most solemn transaction of Moses with Jehovah when the law was given any third party was present. On a careful study of the narrative throughout it will probably be seen that when, after going up a certain distance in company with Aaron and his sons and the seventy elders, Moses was called to a higher part of the mount, Joshua accompanied Moses (Exod. xxiv. 13), and that he was with Moses during the six days when the glory of God abode on Mount Sinai and a cloud covered the mount (ver. 15); but that when God again, after these six days, called to Moses to ascend still higher, and Moses "went into the midst of the cloud, and gat him up to the mount" (ver. 18), Joshua remained behind. His place of rest would thus be half-way between the spot where the elders saw God's glory and the summit where God talked with Moses. But the remarkable thing is, that from that place Joshua would seem never to have moved all the forty days and forty nights when Moses was with God. We can hardly conceive a case of more remarkable obedience, a more striking instance of the quiet waiting of faith. To a youth of his spirit and habits the restraint must have been somewhat trying. We know that Aaron did not remain long on the hill, for he was at hand when the people cried for "gods to go before them" (Exod. xxxii. 1). Impatience of God's slow methods had been a snare to the fathers—to Abraham and Sarah in the matter of Hagar; to Rachel when she raised the petulant cry, "Give me children, or else I die"; to Jacob when the promises seemed broken to atoms, and "all things" seemed "against him." Joseph alone had stood the trial of patience, and now Joshua showed himself of the like spirit. The word of Moses to him was like an anchor holding the ship firmly against the force of wind and tide. What a solemn time it must have been, and what a precious lesson it must have taught him for the whole future of his life!

More than three thousand years have sped away, but have the servants of God on an average reached the measure of Joshua's patience? Prayers unanswered, promises unfulfilled, sickness protracted during weary years of pain, disappointments and trials coming in troops as if all God's waves and billows were passing over them, active persecution bringing all the devices of torture to bear upon them,—how have such things tried the patience, the waiting power of the servants of God! But let them remember that if the trial be severe the recompense is great, and that in the end nothing will grieve them more than to have distrusted their master and thought it possible that His promises would fail. "God is not unrighteous to forget." Richard Cecil tells that once, when walking with his little son, he bade him wait for him at a certain gate till he should return. He thought he would be back in a few minutes, but meanwhile an unexpected occurrence constrained him to go into the city, where, under an engrossing piece of business, he remained all day utterly forgetful of his charge to the boy. On his return at night to his suburban home, the boy was nowhere to be found. In a moment the order to remain at the gate flashed on his father's memory. Was it possible he should still be there? He hurried back and found him—he had been told to wait till his father returned, and he had done as he had been told. The boy that could act thus must have been made of no common stuff. So are they who can say, "I waited patiently for the Lord, and He inclined unto me, and heard my cry."

At last Joshua rejoins his master, and they proceed towards the foot of the mount. As they approach the camp, a noise is heard from afar. His military instinct finds an explanation,—"There is a noise of war in the camp." No, says the more experienced Moses; it is neither the shout of victors nor of vanquished, it is the noise of singing I hear; and so it was. For when they reached the camp, the people were at the very height of the idolatrous revelling that followed the construction and worship of the golden calf, and the sounds that fell on the ears of Moses and Joshua were the bacchanalian shouts of unholy and shameful riot. What a contrast to the solemn and holy scene on the top! What a gulf lies between the holy will of God and the polluted passions of men!

During the painful scenes that ensued, Joshua continued in faithful attendance on Moses; and when Moses removed the tabernacle (the temporary structure hitherto used for sacred services) and placed it outside the camp, Joshua was with him, and departed not out of the tabernacle (Exod. xxxiii. 11). We are not told whether he ascended the mount the second time with Moses, but it is likely that he did. At all events he was much with Moses at this early and susceptible period of his life. The young man did not recoil from the company of the old, nor did he who had been commander in the battle of Rephidim shrink from the duty of a servant. Deeper and deeper, as he kept company with Moses, must have been his impression of his wisdom, his faith, his loyalty to God, and his entire devotion to the welfare of his people; and stronger and stronger must have waxed his own desire that if ever he should be called to a similar service he might show the same spirit and fulfil the same high end!

The next time that Joshua comes into notice is not so flattering to himself. It is on that occasion when the Spirit descended on the seventy elders that had been appointed to assist Moses, and they prophesied round about the tabernacle. Two of the seventy were not with the rest, but nevertheless they got the spirit and were prophesying in the camp. The military instinct of Joshua was hurt at the irregularity, and his concern for the honour of Moses was roused by their apparent indifference to the presence of their head. He hurried to inform Moses, not doubting but he would interfere to correct the irregularity. But the narrow spirit of youth met with a memorable rebuke from the larger and more noble spirit of the leader,—"Enviest thou for my sake? Would God that all the Lord's people were prophets, and that the Lord would put His Spirit upon them!"

Not long after this Joshua was appointed to another memorable service. After the law-giving had been brought to an end, and the host of Israel had removed from the mountain to the borders of the promised land, he was appointed one of the twelve spies that were sent forward to explore the country. Formerly his name had been Oshea; it was now changed to Jehoshua or Joshua. The changing of the name was in itself significant, and still more the character of the change, by which a syllable of the Divine name was inserted in it. For, by the practice of the nation, the changing of a name denoted a man's entrance on a new chapter of his history, or his coming out before the world in a new character. So it was when Abram's name was changed to Abraham, Sarai's to Sarah, and Jacob's to Israel; so also when Simon became Cephas, and Saul Paul. But the new name given to Joshua was in itself more remarkable—Joshua, that is, Jehovah saves: in the New Testament, Jesus. No doubt it looked back on the victory of Rephidim when the Lord wrought such a deliverance in Israel through Joshua. But it indicated that the feature that had appeared at Rephidim would continue to characterise him during his life. It was a testimony from Moses, and from Him who inspired Moses, to the character of Joshua, as it had come out during all the close intercourse of Moses with him. And it invested Joshua with a dignity that ought to have raised him very highly in the eyes of the other spies, and of all the congregation of Israel. Who could be more worthy of their respect than the young man who had shown himself so faithful in all his previous history, and who had now received a name that indicated that it would be the distinction of his life, like Him whom he prefigured, to lead his people to the enjoyment of God's salvation?

The forty days spent by the twelve men in exploring the land were a great contrast to the forty days spent by Joshua on the mount. All was inactivity and patient waiting in the one case; all was activity and bustle in the other. For there is a time to work and a time to rest. If at the one period Joshua had to put a restraint on his natural activity, at the other he could give it full swing.

Apart from its more immediate object, this early tour through Palestine must have been one of surpassing interest. To witness each spot that had been made memorable and classical by the lives of his forefathers; to sit by the well of Beersheba, and recall all that had happened there; to repose under Abraham's oak at Mamre; to bow at the cave of Machpelah; to recall the visits of angels at Bethel, and the ladder which had been seen going up to heaven,—was not only most thrilling, but to a man of Joshua's faith most inspiring; because every spot that had such associations was a witness that God had given them the land, and a proof that even though the sons of Anak were there, and their cities were walled up to heaven, the God of Abraham and Isaac and Jacob would be faithful to His promise, and, if the people would only trust Him, would right speedily place them in full possession.

Caleb and Joshua were the only two men whose faith stood the test of this survey; the rest were thoroughly cowed by the greatness of the difficulties. And Caleb seems to have been the foremost of the two, for in some places he is named as if he stood alone. Probably he was the one who came forward and spoke; but even if Joshua's faith was not so strong at first, it was no dishonour to be indebted to the greater courage and confidence of his brother.

We can hardly doubt that in their long marches and quiet encampments the twelve men had many a discussion as to what they would advise, and that the ten felt themselves beaten both in argument and in faith by the two. Long before they returned to the camp of Israel they had taken their sides, and by the sides they had taken they were determined to abide.

When they come back, the ten open the business and give their decided judgment against any attempt to take possession of the land. Impatient of their misrepresentations, Caleb perhaps strikes in, repudiates the notion that the people are not able to take possession, and urges them in God's name to go up at once. But it is easier far to stir up discontent and fear than to stimulate faith. The cry of the congregation, "Up, make us a captain, and let us return to Egypt," shows how strongly the tide of unbelief is flowing. Moses and Aaron are overwhelmed. The two leaders fall on their faces before the congregation. But neither the cry of the congregation nor the attitude of Moses and Aaron daunts the two faithful spies. With clothes rent they rush in, renewing their commendations of the land, laying hold of the Almighty Protector, and scorning the opposition of the inhabitants, whose hearts were cowed with terror and whose defence was departed from them. It was a fine spectacle,—the two against the million—the little remnant "faithful found among the faithless." But it was all in vain. "All the congregation bade stone them with stones." And in their impulsive and excitable temper the horrible cry would have been obeyed had not the glory of the Lord shone out and arrested the infatuated people (Num. xiv. 10).

For this shameless sin the penalty was very heavy. The congregation were to wander in the wilderness for forty years till all that generation should die off; the ten unfaithful spies were to die at once of a plague before the Lord; and not one of the generation that left Egypt was to enter the promised land. How easily can God defeat the purposes of man! Where is now the proposal to make a captain and return to Egypt? "How art thou fallen from heaven, O Lucifer, son of the morning!"

Joshua and Caleb are doubly honoured; their lives are preserved when the other ten die of the plague; and they alone, of all the grown men of that generation, are to be allowed to enter and obtain homes in the land of promise.

For eight-and-thirty years we hear nothing more of Joshua. Like Moses, he has an interesting youth, then a long burial in the wilderness, and then he emerges from his obscurity and does a great work, second only to that of Moses himself. The first mention of him after his long eclipse is immediately before the death of Moses. God virtually appoints him to be his successor, and directs both of them to present themselves in the tabernacle of the congregation (Deut. xxxi. 14). And Moses calls him to his office, gives him a charge and says, "Be strong and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee" (Deut. xxxi. 23).

We might earnestly desire, in entering on the study of Joshua's life, to draw aside the veil that covers the eight-and-thirty years, and see how he was further prepared for his great work. We might like to look into his heart, and see after what fashion this man was made to whom the destruction of the Canaanites was entrusted. A religious warrior is a peculiar character; a Gustavus Adolphus, an Oliver Cromwell, a Henry Havelock, a General Gordon; Joshua was of the same mould, and we should have liked to know him more intimately; but this is denied to us. He stands out to us simply as one of the military heroes of the faith. In depth, in steadiness, in endurance, his faith was not excelled by that of Abraham or of Moses himself. The one conviction that dominated all in him was, that he was called by God to his work. If that work was often repulsive, let us not on that account withhold our admiration from the man who never conferred with flesh and blood, and who was never appalled either by danger or difficulty, for he "saw Him who is invisible."