nd a further parallel in the warfare through which He conquers for
us the land.

His own struggle ('I have overcome'), and the lesson that we too must
fight, and that all our religious life is to be a conflict. It is easy
to run off into mere rhetorical metaphor, but it is a very solemn and a
very practical truth which is taught us, if we ponder that name of the
warrior Leader borne by our Master as explained to us by Himself in His
words, 'In the world ye shall have tribulation; but be of good cheer, I
have overcome the world.'

Ps. cx. 'Thy people shall be willing in the day of thy power, in the
beauties of holiness from the womb of the morning: thou hast the dew of
thy youth.'

II. The significance of the name.

Joshua means God is Saviour. As borne by the Israelitish leader, it
pointed both him and the people away from him to the unseen and
omnipotent source of their victory, and was in one word an explanation
of their whole history, with all its miracles of deliverance and
preservation of that handful of people against the powerful nations
around. It taught the leader that he was only the lieutenant of an
unseen Captain. It taught the soldiers that 'they got not the land in
possession by their own arms, but because He had a favour unto them.'

1. God as Saviour appears in highest manifestation in Jesus.

I do not now mean in regard to the nature of the salvation, but in
regard to the relation between the human and the divine. Joshua was the
human agent through which the divine will effected deliverance, but, as
in all helpers and teachers, he was but the instrument. He could not
have said, 'I lead you, I give you victory.' His name taught him that he
was not to come in his own name. But '_he_ shall save'--not merely God
shall save through him. And '_his_ people'--not 'the people of _God_'

All this but points to the broad distinction between Christ and all
others, in that God, the Saviour, is manifest in Him as in none other.

We are not detracting from the glory of God when we say that Christ
saves us.

Christ's consciousness of being Himself Salvation is expressed in many
of His words. He makes claims and puts forward His own personality in a
fashion that would be blasphemy in any other man, and yet all the while
is true to His name, 'God is the Saviour.'

The paradox which lies in these earliest words, the great gulf between
the name and the interpretation on the angel's lips, is only solved when
we