Observe, however, that as the active exertion of the host does not displace the silence of intercession, neither is it displaced itself: Joshua really bore his part in the discomfiture of Amalek and his host. And so it is always. The development of human energy to the uttermost is a part of the design of Him Who gave a task even to unfallen man. Let none suppose that to labour is (sufficiently and by itself) to pray; but also let none idly persuade himself that while energies and responsibilities are his, to pray is sufficiently to labour. Thus it came to pass that Israel won its first victory in battle. Another step was taken toward the fulfilment of the promise to Abraham to make of him a great nation; and also toward the gradual transference of the national faith from a passive reliance in Divine interposition to an abiding confidence in Divine help. Let it be clearly understood that this latter is the nobler and the more mature faith. With martial ardour, God took care to inculcate the sense of national responsibility, without which warriors become no more than brigands. So it was with Amalek: he had not been attacked or even menaced; he had marched out from his own territories to assail an innocent and kindred race (“then _came_ Amalek” ver. 8), and his attack had been cruel and cowardly, he smote the hindmost, all that were feeble and in the rear, when they were faint and weary, and he feared not God (Deut. xxv. 18). Against all such tactics the wrath of God was denounced when, because of them, Amalek was doomed to total extirpation. Moses now built an altar, to imprint on the mind of the people this new lesson. And he called it, “The Lord is my Banner,” a title which called the nation at once to valour and to obedience, which asserted that they were an army, but a consecrated one. * * * * * Now let us ask whether this simple story is at all the kind of thing which legend or myth would have created, for the first martial exploit of Israel. The obscure part played by Moses is not what we would expect; nor, even as a mediator, is the position of one whose arms must be held up a very romantic conception. If the object is to inspire the Jews for later struggles with more formidable foes, the story is ill-contrived, for we read of no surprising force of Amalek, and no inspiriting exploit of Joshua. Everything is as prosaic as the real course of events in this poor world is wont to be. And on that account it is all the more useful to us who live prosaic lives, and need the help of God among prosaic circumstances. CHAPTER XVIII. _JETHRO._ xviii. 1–27.