Joshua · Chapter 24

V. 1. All Israel-Namely, their representatives.

Shechem-To the city of Shechem, a place convenient for the purpose, not only because it was a Levitical city, and a city of refuge, and a place near Joshua’s city, but especially for the two main ends for which he summoned them thither.

1. For the solemn burial of the bones of Joseph, and the rest of the patriarchs, for which this place was designed.

Verse 1. Joshua gathered all the tribes] This must have been a different assembly from that mentioned in the preceding chapter, though probably held not long after the former.

To Shechem] As it is immediately added that they presented themselves before God, this must mean the tabernacle; but at this time the tabernacle was not at Shechem but at Shiloh. The Septuagint appear to have been struck with this difficulty, and therefore read Shlw. Shiloh, both here and in Joshua 24:25, though the Aldine and Complutensian editions have Suxem, Shechem, in both places. Many suppose that this is the original reading, and that Shechem has crept into the text instead of Shiloh. Perhaps there is more of imaginary than real difficulty in the text. As Joshua was now old and incapable of travelling, he certainly had a right to assemble the representatives of the tribes wherever he found most convenient, and to bring the ark of the covenant to the place of assembling: and this was probably done on this occasion. Shechem is a place famous in the patriarchal history. Here Abraham settled on his first coming into the land of Canaan, Genesis 12:6, 7; and here the patriarchs were buried, Acts 7:16. And as Shechem lay between Ebal and Gerizim, where Joshua had before made a covenant with the people, Joshua 8:30, &c., the very circumstance of the place would be undoubtedly friendly to the solemnity of the present occasion. Shuckford supposes that the covenant was made at Shechem, and that the people went to Shiloh to confirm it before the Lord. Mr. Mede thinks the Ephraimites had a proseucha, or temporary oratory or house of prayer, at Shechem, whither the people resorted for Divine worship when they could not get to the tabernacle; and that this is what is called before the Lord; but this conjecture seems not at all likely, God having forbidden this kind of worship.

Verse 1. Joshua gathered — It is likely that Joshua, living longer than he expected when he delivered the foregoing discourse to the Israelites, called the people together once more, that he might give them still further advice before he died; as Moses addressed them in several pathetic speeches before his departure from them. Or perhaps it was Joshua’s custom to assemble them frequently, in order that he might remind them of their duty, and enforce it upon them. All the tribes of Israel — Namely, their representatives, or, as it follows, their elders, their heads, their judges, and officers. To Shechem — To the city of Shechem, a place convenient for the purpose, not only because it was a Levitical city, and a city of refuge, and a place near Joshua’s city, but especially for the two main ends for which he summoned them thither. 1st, For the solemn burial of the bones of Joseph, and probably of some others of the patriarchs, for which this place was designed. 2d, For the solemn renewing of their covenant with God; which in this place was first made between God and Abraham, (Genesis 12:6, 7,) and afterward renewed by the Israelites at their first entrance into the land of Canaan, between the two mountains of Ebal and Gerizim, (chap. 8:30, &c.,) which were very near Shechem: and therefore this place was most proper, both to remind them of their former obligations to God, and to engage them to a further ratification of them. Before God — As in God’s presence, to hear what Joshua was to speak to them in God’s name, and to receive God’s commands from his mouth. He had taken a solemn farewell before: but as God renewed his strength, he desired to improve it for their good. We must never think our work for God done till our life be done.

Verse 1. Shechem. Some think this was the Sychar where our Saviour talked with the woman. John 4:5. This place became far famed on account of the renewal of the covenant before Joshua’s death. He had built an altar here more than twenty years before. This town lies about eight miles from Samaria, and is now called Naplosa.

JOSHUA’S FAREWELL ADDRESS AT SHECHEM, 1-24.

1. All the tribes — By their representatives. See Joshua 23:2, note. We have no means of determining the date of this transaction. Some suppose that a considerable period had elapsed after the speech recorded in the last chapter, when Joshua, seeing his life was unexpectedly prolonged, resolved on another farewell to his people of a more solemn and formal character. Others hold that there was but one assembly and but one address, begun, perhaps, at Shiloh, and concluded at Shechem, to which place the assembly adjourned for the renewal of the covenant. The Septuagint version has the assembly at Shiloh; but there are good reasons for regarding the Hebrew as the correct version. At Shechem Abraham built his first altar in Canaan. Genesis 12:7. Here Jacob had “sanctified” his family, and exhorted them to “put away the strange gods,” (Genesis 35:2-4;) and Joshua, following the command of Moses, had visited the same sanctuary to inscribe the law on a stone monument, and to exact an oath of allegiance to Jehovah with the impressive sanctions of the blessings and the curses. Joshua 8:30-35. [Presented themselves before God — As the expression before God, or before Jehovah, frequently means before the Ark of the Covenant, many expositors have supposed that the Ark was brought from Shiloh to Shechem at this time. But Hengstenberg and Keil have abundantly shown that the words do not always imply the presence of the Ark. “If before Jehovah could only refer to the ceremonies at the sanctuary, Jehovah would be present only there, shut up in his holy place; an absurd idea, destructive of the divine omnipresence, and one which can never be found in the Holy Scriptures.” — Hengstenberg. Rather does the expression mean that the assembly met as in the presence of God, whose holy name Joshua doubtless invoked. All present realized that the eye of Jehovah was upon them.]

2. For the solemn renewing of their covenant with God; which in this place was first made between God and Abraham, Genesis 12:6,7, and afterwards renewed by the Israelites at their first entrance into the land of Canaan, between the two mountains of Ebal and Gerizzim, Joshua 8:30, &c. which were very near Shechem: and therefore this place was most proper, both to remind them of their former obligations to God, and to engage them to a farther ratification of them.

Before God-As in God’s presence, to hear what Joshua was to speak to them in God’s name, and to receive God’s commands from his mouth. He had taken a solemn farewell before: but as God renewed his strength, he desired to improve it for their good. We must never think our work for God done, ‘till our life is done.

V. 2. The people-To the elders, by whom it was to be imparted to all the rest, and to as many of the people as came thither. He spake to them in God’s name, and as from him, in the language of a prophet, Thus saith the Lord. Jehovah, the great God, and the God of Israel, whom you are peculiarly engaged to hear. The flood-Or, the river, namely, Euphrates, so called by way of eminency. They served-That is, Both Abraham and Nahor were no less idolaters than the rest of mankind. This is said to prevent their vain boasting in their worthy ancestors, and to assure them that whatsoever good was in, or had been done by their progenitors, was wholly from God’s free grace, and not for their own merit or righteousness.

Verse 2. On the other side of the flood] The river Euphrates. They served other gods.] Probably Abraham as well as Terah his father was an idolater, till he received the call of God to leave that land. See on Genesis 11:31; 12:1. And for the rest of the history referred to here, see the notes on the parallel passages in the margin.

Verse 2. Joshua said unto all the people — To the elders, by whom it was to be imparted to all the rest, and to as many of the people as came thither. He spake to them in God’s name, and as from him, in the language of a prophet. Thus saith the Lord — Jehovah, the great God, and the God of Israel, whom you are peculiarly bound to hear. This is an argument that he uttered all that follows by the divine inspiration and impulse. Indeed he was no less the prophet than the political head of the nation. Your fathers dwelt on the other side of the flood — Or, the river, namely, Euphrates, so called by way of eminence. They served other gods — That is, both Abraham and Nahor were no less idolaters than the rest of mankind. This is said to prevent their vain boasting in their worthy ancestors, and to assure them that whatsoever good was in, or had been done by their progenitors, was wholly from God’s free grace, and not for their own merit or righteousness.

Ver. 2. Terah—served other gods. Sabianism maintained that the world was eternal, and inculcated the worship of the planets as gods. The planets were also represented by metals, the sun by gold, the moon by silver, &c. Household gods followed next. It is not doubted but Abraham, for a time, worshipped in the same manner as his fathers. Sabianism had overspread the world; but after God called him he became, as the Jews call him, the pillar of the world.

2. On the other side of the flood — Rather, the river; that is, the Euphrates. It was Ur in Chaldea, beyond the Euphrates, whence Abraham was called from an idolatrous family. Terah, with Abram his son, removed from Ur westerly to Haran, where he died aged two hundred and five years. Genesis 11:29-32. That he was a maker of images is a mere legend. [They served other gods — “It is not said distinctly of Abraham that he served other gods, on which account we agree with Knobel, who says: Whether, according to our author, Abraham also was originally an idolater, is rather to be denied than affirmed; comp. Genesis 31:53. But dangerous even for him were the idolatrous surroundings; wherefore God took him and caused him to wander through Canaan.” — Fay. But a love and reverence for the teraphim seemed rooted in the descendants of Terah. See note on verse 14.]

V. 3. I took-I snatched him out of that idolatrous place, and took him into acquaintance and covenant with myself, which was the highest honour and happiness he was capable of. And led-That is I brought him after his father’s death into Canaan, Genesis 12:1, and I conducted and preserved him in all his travels through the several parts of Canaan. And multiplied-That is, gave him a numerous posterity, not only by Hagar and Keturah, but even by Sarah and by Isaac. Gave Isaac-By my special power and grace to be heir of my covenant, and all my promises, and the seed in or by which all the nations were to be blessed.

Verse 3. I took — I snatched him out of that idolatrous place, and took him into acquaintance and covenant with myself, which was the highest honour and happiness he was capable of. And led — That is, I brought him after his father’s death into Canaan, (Genesis 12:1,) and I conducted and preserved him in all his travels through the several parts of Canaan. And multiplied — That is, gave him a numerous posterity, not only by Hagar and Keturah, but even by Sarah and Isaac. Gave him Isaac — By my special power and grace, to be heir of my covenant, and all my promises, and the seed in or by which all the nations were to be blessed.

3. And I took your father Abraham — There was nothing coercive in this taking. Abraham’s experience was like that of modern Christians who follow the Holy Spirit: “He drew me, and I followed on.” With this understanding we may adopt Calvin’s comment: “It is not said that he sought God of his own accord, but that he was taken by him and led to another place.”

V. 4. Mount Seir-That he might leave Canaan entire to his brother Jacob and his posterity, Genesis 36:7,8. Into Egypt-Where they long lived in grievous bondage; which God having delivered us from, I shall now pass it over.

Verse 4. I gave unto Esau mount Seir — That he might leave Canaan entire to his brother Jacob and his posterity, Genesis 36:7, 8. But Jacob went down into Egypt — Compelled by a grievous famine, and because the time was not come when God intended to plant him and his posterity in Canaan. In Egypt they suffered a long and grievous bondage, from which God having delivered us, I shall now pass it over.

4. Mount Seir is a rugged ridge extending along the east side of the Valley of Arabah, from the Dead Sea to the Elanitic Gulf. It was afterwards called Edom. Compare marginal references.

5. Afterward I brought you out — The nation is contemplated as having a continuous life, so that the word you does not refer to the Hebrews then alive, as the term fathers in the next verse sufficiently indicates.

JOSHUA’S FAREWELL ADDRESS AT SHECHEM, 1-24.

1. All the tribes — By their representatives. See Joshua 23:2, note. We have no means of determining the date of this transaction. Some suppose that a considerable period had elapsed after the speech recorded in the last chapter, when Joshua, seeing his life was unexpectedly prolonged, resolved on another farewell to his people of a more solemn and formal character. Others hold that there was but one assembly and but one address, begun, perhaps, at Shiloh, and concluded at Shechem, to which place the assembly adjourned for the renewal of the covenant. The Septuagint version has the assembly at Shiloh; but there are good reasons for regarding the Hebrew as the correct version. At Shechem Abraham built his first altar in Canaan. Genesis 12:7. Here Jacob had “sanctified” his family, and exhorted them to “put away the strange gods,” (Genesis 35:2-4;) and Joshua, following the command of Moses, had visited the same sanctuary to inscribe the law on a stone monument, and to exact an oath of allegiance to Jehovah with the impressive sanctions of the blessings and the curses. Joshua 8:30-35. [Presented themselves before God — As the expression before God, or before Jehovah, frequently means before the Ark of the Covenant, many expositors have supposed that the Ark was brought from Shiloh to Shechem at this time. But Hengstenberg and Keil have abundantly shown that the words do not always imply the presence of the Ark. “If before Jehovah could only refer to the ceremonies at the sanctuary, Jehovah would be present only there, shut up in his holy place; an absurd idea, destructive of the divine omnipresence, and one which can never be found in the Holy Scriptures.” — Hengstenberg. Rather does the expression mean that the assembly met as in the presence of God, whose holy name Joshua doubtless invoked. All present realized that the eye of Jehovah was upon them.]

V. 7. Your eyes-He speaketh this to the elders, ver. 1, who were so, not only by power and dignity, but many of them by age; and there being now not sixty years past since those Egyptian plagues, it is very probable that a considerable number of those present, had seen those things in Egypt, and being not twenty years old, were exempted from that dreadful sentence passed upon all who were older, Numbers 14:29.

Verse 7. Your eyes hare seen what I have done in Egypt — He speaks this to the elders, (verse 1,) who were such not only in power and dignity, but many of them by age; and as there were not sixty years past since the plagues were inflicted on Egypt, it is probable that a considerable number of those present had been witnesses of them, and had seen with their own eyes the Egyptians lie dead upon the sea-shore, Exodus 14:39. And, not being twenty years old at that time, they were exempted from the dreadful sentence denounced and executed upon all that were older.

7. Ye dwelt in the wilderness — This was true of the adults of the nation, many of whom were born there. Joshua gives no hint of the painful cause of their long sojourn in the wilderness.

8. Amorites — Joshua 2:10, note. The other side Jordan, here means, east of the Jordan.

V. 9. Balak warred-Balak warred, tho’ not by open force, yet by crafty counsel and warlike stratagems, by wicked devices.

Verse 9. Then Balak-arose and warred against Israel] This circumstance is not related in Numbers 22:1-41, nor does it appear in that history that the Moabites attacked the Israelites; and probably the warring here mentioned means no more than his attempts to destroy them by the curses of Balaam, and the wiles of the Midianitish women.

Verses 9, 10. Balak warred against Israel — Not indeed by open force, but by crafty counsels, warlike stratagems, and wicked devices. I would not hearken unto Balaam — It appears by this that Balaam had a great inclination to do what Balak desired, and that he asked leave of God to curse Israel; and therefore it is not strange that God, who permitted him simply to go, was highly angry with him for going with so wicked an intent, Numbers 22:22, 32. So I delivered you — From Balak’s malicious designs against you.

9. Balak, king of the Moabites, wished to injure and destroy Israel, but there is no account of an actual attack by him. Numbers 23, 24; Judges 11:25.

V. 10. Unto Balaam-Who hereby appears to have desired of God leave to curse Israel; and therefore it is not strange, that God who permitted him simply to go, was highly angry with him for going with so wicked an intent, Numbers 22:20,22,32. Delivered you-That is, from Balak’s malicious design against you.

Verses 9, 10. Balak warred against Israel — Not indeed by open force, but by crafty counsels, warlike stratagems, and wicked devices. I would not hearken unto Balaam — It appears by this that Balaam had a great inclination to do what Balak desired, and that he asked leave of God to curse Israel; and therefore it is not strange that God, who permitted him simply to go, was highly angry with him for going with so wicked an intent, Numbers 22:22, 32. So I delivered you — From Balak’s malicious designs against you.

10. I delivered you out of his hand — Balak’s hand. He designed to harm by Balaam’s curses; but God, in a manner wholly miraculous, and not in harmony with his usual dealings with free agents, interposed, and changed his imprecations to benedictions. This constrained act did not keep Balaam from suffering a violent death while acting with the Midianites against Israel. Numbers 31:8.

V. 11. Deliver them-Namely, successively; for in these few words he seems to comprise all their wars, which being so fresh in their memory, he thought it needless particularly to mention.

Verse 11. The men of Jericho fought against you] See the notes on Joshua 3:1-16 and Joshua 6:1, &c. The people of Jericho are said to have fought against the Israelites, because they opposed them by shutting their gates, &c., though they did not attempt to meet them in the field.

Verses 11, 12. I delivered them into your hand — Namely, successively; for in these few words he seems to comprise all their wars, which, being fresh in their memories, he thought it needless particularly to mention. I sent the hornet before you — This may signify, either that before the Israelites came into those parts, God sent hornets, which so infested the inhabitants, that many of them were compelled to leave their country; or that, when they were actually engaged in battle with their enemies, these dreadful swarms, which first appeared in their war with Sihon and Og, tormented the Canaanites with their stings, and terrified them with their noise, so that they became an easy prey to Israel. God had promised to do this for them, Exodus 23:27, 28; and here Joshua reminds them of the fulfilment of the promise.

11. The men of Jericho — Hebrews, lords or property-holders. Fought — No active warfare is intended, but a standing on the defensive, with closed gates.

V. 12. Sent the hornet-When they were actually engaged in battle with the Canaanites. These dreadful swarms which first appeared in their war with Sihon and Og, tormented them with their stings and terrified them with their noise, so that they became an easy prey to Israel. God had promised to do this for them, Exodus 23:27,28, and here Joshua observes the fulfilling the promise.

Verse 12. I sent the hornet before you] See Clarke’s note on “Exodus 23:28”.

Verses 11, 12. I delivered them into your hand — Namely, successively; for in these few words he seems to comprise all their wars, which, being fresh in their memories, he thought it needless particularly to mention. I sent the hornet before you — This may signify, either that before the Israelites came into those parts, God sent hornets, which so infested the inhabitants, that many of them were compelled to leave their country; or that, when they were actually engaged in battle with their enemies, these dreadful swarms, which first appeared in their war with Sihon and Og, tormented the Canaanites with their stings, and terrified them with their noise, so that they became an easy prey to Israel. God had promised to do this for them, Exodus 23:27, 28; and here Joshua reminds them of the fulfilment of the promise.

12. And I sent the hornet before you — The figurative interpretation of the hornet makes it a vivid metaphor for enemies armed with fearful weapons, or for pungent and stinging terrors. But we are inclined to the literal interpretation, which was evidently held by the author of the Wisdom of Solomon, (Joshua 12:8,) that a species of wasp, which swarms in warm climates, became an intolerable plague, and drove many of the Canaanites from their land. The ancient historians Pliny, Justin, and AElian recount instances in which whole tribes have been driven away by frogs, mice, wasps, and other small animals. Not with thy sword — Not with weapons only, but with divine help. The purpose of this review of providential interpositions in behalf of the Hebrews is to awaken emotions of gratitude, and to secure perfect holiness and obedience to the divine law. This duty the dying chieftain now proceeds to enforce.

[14. Put away the gods which your fathers served — Many expositors hold that these words do not necessarily imply the actual possession of idols by the people, but rather a tendency to idolatry, which was ever too painfully prominent in Israel until after the Babylonish exile. The spirit of the exhortation is, according to this view, well conveyed by Bush: “Keep away, renounce, repudiate, have nothing to do with, idolatry of any sort; being equivalent to a charge to preserve themselves pure from a contagion to which they were peculiarly liable.” Subsequent history shows how they failed. But it is scarcely supposable, that if Joshua meant to warn them merely against tendencies to idolatry he would have used the words here employed, and those still stronger ones, in verse 23, Put away the strange gods which are among you — the very words used by Jacob when his household gave up their strange gods, and he buried them at Shechem. Genesis 35:2. Better, then, to understand that many of the Hebrews had still in their houses teraphim — the gods which the ancient fathers worshipped beyond the Euphrates. Laban had them in his family, (Genesis 30:19,) and Rachel carried them off, and they were probably the strange gods buried at Shechem. Genesis 35:2-4. We again meet with them in the days of the Judges, (Judges 17:5, 18, 20,) and in the time of David, and even in his house, (1 Samuel 19:13;) and also in the time of Josiah, who tried to put them away. 2 Kings 23:24. It is therefore by no means improbable that among many families in Israel these teraphim were zealously kept, and Joshua, knowing the fact and the danger of it, called this assembly and especially urged this matter, in order to abolish, if possible, this evil.

Though the fathers beyond the Euphrates seem to have worshipped or served these teraphim as gods, there is no sure evidence that they were ever worshipped as gods in Israel. But they were images more or less associated with a false worship, and therefore dangerous to the religion of the Hebrews. In Egypt — The fathers had carried these teraphim in their families to Egypt, and during all their captivity they had not lost sight of them. Comp. Ezekiel 20:7, 8.]

JOSHUA’S FAREWELL ADDRESS AT SHECHEM, 1-24.

1. All the tribes — By their representatives. See Joshua 23:2, note. We have no means of determining the date of this transaction. Some suppose that a considerable period had elapsed after the speech recorded in the last chapter, when Joshua, seeing his life was unexpectedly prolonged, resolved on another farewell to his people of a more solemn and formal character. Others hold that there was but one assembly and but one address, begun, perhaps, at Shiloh, and concluded at Shechem, to which place the assembly adjourned for the renewal of the covenant. The Septuagint version has the assembly at Shiloh; but there are good reasons for regarding the Hebrew as the correct version. At Shechem Abraham built his first altar in Canaan. Genesis 12:7. Here Jacob had “sanctified” his family, and exhorted them to “put away the strange gods,” (Genesis 35:2-4;) and Joshua, following the command of Moses, had visited the same sanctuary to inscribe the law on a stone monument, and to exact an oath of allegiance to Jehovah with the impressive sanctions of the blessings and the curses. Joshua 8:30-35. [Presented themselves before God — As the expression before God, or before Jehovah, frequently means before the Ark of the Covenant, many expositors have supposed that the Ark was brought from Shiloh to Shechem at this time. But Hengstenberg and Keil have abundantly shown that the words do not always imply the presence of the Ark. “If before Jehovah could only refer to the ceremonies at the sanctuary, Jehovah would be present only there, shut up in his holy place; an absurd idea, destructive of the divine omnipresence, and one which can never be found in the Holy Scriptures.” — Hengstenberg. Rather does the expression mean that the assembly met as in the presence of God, whose holy name Joshua doubtless invoked. All present realized that the eye of Jehovah was upon them.]

V. 14. The gods-Whereby it appears, that although Joshua had doubtless prevented and purged out all public idolatry, yet there were some of them who practised it in their private houses and retirements. Your fathers-Terah, and Nahor, and Abraham, as ver. 2, and other of your ancestors. In Egypt-See Ezekiel 23:3,8,19,21,27. Under these particulars, no doubt he comprehends all other false gods, which were served by the nations amongst whom they were, but only mentions these, as the idols which they were in more danger of worshipping than those in Canaan; partly because those of Canaan had been now lately and palpably disgraced by their inability to preserve their worshippers from total ruin; and partly, because the other idols came recommended to them by the venerable name of antiquity, and the custom of their forefathers.

Verse 14. Fear the Lord] Reverence him as the sole object of your religious worship.

Serve him] Perform his will by obeying his commands.

In sincerity] Having your whole heart engaged in his worship. And in truth] According to the directions he has given you in his infallible word.

Put away the gods, &c.] From this exhortation of Joshua we learn of what sort the gods were, to the worship of whom these Israelites were still attached. 1. Those which their fathers worshipped on the other side of the flood: i.e., the gods of the CHALDEANS, fire, light, the sun. 2. Those of the EGYPTIANS, Apis, Anubis, the ape, serpents, vegetables, &c. 3. Those of the CANAANITES, MOABITES, &c., Baal-peor or Priapus, Astarte or Venus, &c., &c. All these he refers to in this and the following verse. See Clarke at the conclusion of “Joshua 24:33”.

How astonishing is this, that, after all God had done for them, and all the miracles they had seen, there should still be found among them both idols and idolaters! That it was so we have the fullest evidence, both here and in Joshua 24:23; Amos 5:26; and in Acts 7:41. But what excuse can be made for such stupid, not to say brutish, blindness? Probably they thought they could the better represent the Divine nature by using symbols and images, and perhaps they professed to worship God through the medium of these. At least this is what has been alleged in behalf of a gross class of Christians who are notorious for image worship. But on such conduct God will never look with any allowance, where he has given his word and testimony.

Verse 14. Put away the gods — By this it appears, that although Joshua had doubtless prevented and purged out all public idolatry, yet there were some of them who practised it in their private houses and retirements. Your fathers — Terah, and Nahor, and Abraham, as verse 2, and others of your ancestors. In Egypt — See Ezekiel 23:3, 8, 19, 21, 27. Under these particulars, no doubt, he comprehends all other false gods which were served by the nations among whom they were, but only mentions these, as the idols which they were in more danger of worshipping than those in Canaan; partly because those of Canaan had been now lately and palpably disgraced by their inability to preserve their worshippers from total ruin; and partly because the other idols came recommended to them by the venerable name of antiquity, and the custom of their forefathers.

Ver. 14. In Egypt, where they served Osiris, Apis, and Isis, as described, Exodus 32:4.

JOSHUA’S FAREWELL ADDRESS AT SHECHEM, 1-24.

1. All the tribes — By their representatives. See Joshua 23:2, note. We have no means of determining the date of this transaction. Some suppose that a considerable period had elapsed after the speech recorded in the last chapter, when Joshua, seeing his life was unexpectedly prolonged, resolved on another farewell to his people of a more solemn and formal character. Others hold that there was but one assembly and but one address, begun, perhaps, at Shiloh, and concluded at Shechem, to which place the assembly adjourned for the renewal of the covenant. The Septuagint version has the assembly at Shiloh; but there are good reasons for regarding the Hebrew as the correct version. At Shechem Abraham built his first altar in Canaan. Genesis 12:7. Here Jacob had “sanctified” his family, and exhorted them to “put away the strange gods,” (Genesis 35:2-4;) and Joshua, following the command of Moses, had visited the same sanctuary to inscribe the law on a stone monument, and to exact an oath of allegiance to Jehovah with the impressive sanctions of the blessings and the curses. Joshua 8:30-35. [Presented themselves before God — As the expression before God, or before Jehovah, frequently means before the Ark of the Covenant, many expositors have supposed that the Ark was brought from Shiloh to Shechem at this time. But Hengstenberg and Keil have abundantly shown that the words do not always imply the presence of the Ark. “If before Jehovah could only refer to the ceremonies at the sanctuary, Jehovah would be present only there, shut up in his holy place; an absurd idea, destructive of the divine omnipresence, and one which can never be found in the Holy Scriptures.” — Hengstenberg. Rather does the expression mean that the assembly met as in the presence of God, whose holy name Joshua doubtless invoked. All present realized that the eye of Jehovah was upon them.]

V. 15. Seem evil-Unjust, unreasonable or inconvenient. Choose ye-Not that he leaves them to their liberty, whether they would serve God or idols; for Joshua had no such power himself, nor could give it to any other; and both he and they were obliged by the law of Moses, to give their worship to God only, and to forbear all idolatry in themselves, and severely to punish it in others; but it is a powerful insinuation, whereby he both implies, that the worship of God is so highly reasonable, necessary and beneficial; and the service of idols so absurd, and vain, and pernicious, that if it were left free for all men to take their choice, every man in his right wits must needs chuse the service of God, before that of idols; and provokes them to bind themselves faster to God by their own choice. He will-But know this, if you should all be so base and brutish, as to prefer senseless and impotent idols, before the true and living God, it is my firm purpose, that I will, and my children, and servants (as far as I can influence them) shall be constant and faithful to the Lord. And that, whatever others do. They that resolve to serve God, must not start at being singular in it. They that are bound for heaven must be willing to swim against the stream, and must do, not as most do, but as the best do.

Verse 15. Choose you this day whom ye will serve] Joshua well knew that all service that was not free and voluntary could be only deceit and hypocrisy, and that God loveth a cheerful giver. He therefore calls upon the people to make their choice, for God himself would not force them-they must serve him with all their heart if they served him at all. As for himself and family, he shows them that their choice was already fixed, for they had taken JEHOVAH for their portion.

Verse 15. Seem evil — Unjust, unreasonable, or inconvenient. Choose ye — Not that he leaves them to their liberty, whether they would serve God or idols; for Joshua had no such power himself, nor could give it to any other; and both he and they were obliged by the law of Moses to give their worship to God only, and to forbear all idolatry in themselves, and severely to punish it in others; but his words are a powerful insinuation, which implies that the worship of God is so highly reasonable, necessary, and beneficial, and the service of idols so absurd, vain, and pernicious, that if it were left free for all men to take their choice, every man in his right senses must needs choose the service of God before that of idols. And he provokes them to bind themselves faster to God by their own choice. We will serve the Lord — But know this, if you should all be so base and brutish as to prefer senseless and impotent idols before the true and living God, it is my firm purpose that I will, and my children and servants (as far as I can influence them) shall be, constant and faithful to the Lord. And that, whatever others do. They that resolve to serve God must not start at being singular in it. They that are bound for heaven must be willing to swim against the stream, and must do, not as most do, but as the best do.

15. Choose you this day — “Joshua releases them from obligation, that, like free men, and of their own accord, they may honestly decide what god they will serve. Liberty of choice is granted to them in order that they might not afterwards plead that they were compelled.” — Keil. Joshua assumes an important truth — man cannot be godless; if he repudiates the true God, he will fall under the baleful influence of some false religion. He cannot divest himself of his religious nature. Jehovah will not share with any idol the worship of his people; every god must be dethroned before he will reign in their hearts.

Verse 16. God forbid that we should forsake the Lord] That they were now sincere cannot be reasonably doubted, for they served the Lord all the days of Joshua, and the elders that outlived him, Joshua 24:31; but afterwards they turned aside, and did serve other gods. “It is ordinary,” says Mr. Trapp, “for the many-headed multitude to turn with the stream-to be of the same religion with their superiors: thus at Rome, in DIOCLETIAN’S time, they were pagans; in CONSTANTINE’S Christians; in CONSTANTIUS’S, Arians; in JULIAN’S apostates, and in JOVINIAN’S, Christians again! And all this within less than the age of a man. It is, therefore, a good thing that the heart be established with grace.”

JOSHUA’S FAREWELL ADDRESS AT SHECHEM, 1-24.

1. All the tribes — By their representatives. See Joshua 23:2, note. We have no means of determining the date of this transaction. Some suppose that a considerable period had elapsed after the speech recorded in the last chapter, when Joshua, seeing his life was unexpectedly prolonged, resolved on another farewell to his people of a more solemn and formal character. Others hold that there was but one assembly and but one address, begun, perhaps, at Shiloh, and concluded at Shechem, to which place the assembly adjourned for the renewal of the covenant. The Septuagint version has the assembly at Shiloh; but there are good reasons for regarding the Hebrew as the correct version. At Shechem Abraham built his first altar in Canaan. Genesis 12:7. Here Jacob had “sanctified” his family, and exhorted them to “put away the strange gods,” (Genesis 35:2-4;) and Joshua, following the command of Moses, had visited the same sanctuary to inscribe the law on a stone monument, and to exact an oath of allegiance to Jehovah with the impressive sanctions of the blessings and the curses. Joshua 8:30-35. [Presented themselves before God — As the expression before God, or before Jehovah, frequently means before the Ark of the Covenant, many expositors have supposed that the Ark was brought from Shiloh to Shechem at this time. But Hengstenberg and Keil have abundantly shown that the words do not always imply the presence of the Ark. “If before Jehovah could only refer to the ceremonies at the sanctuary, Jehovah would be present only there, shut up in his holy place; an absurd idea, destructive of the divine omnipresence, and one which can never be found in the Holy Scriptures.” — Hengstenberg. Rather does the expression mean that the assembly met as in the presence of God, whose holy name Joshua doubtless invoked. All present realized that the eye of Jehovah was upon them.]

JOSHUA’S FAREWELL ADDRESS AT SHECHEM, 1-24.

1. All the tribes — By their representatives. See Joshua 23:2, note. We have no means of determining the date of this transaction. Some suppose that a considerable period had elapsed after the speech recorded in the last chapter, when Joshua, seeing his life was unexpectedly prolonged, resolved on another farewell to his people of a more solemn and formal character. Others hold that there was but one assembly and but one address, begun, perhaps, at Shiloh, and concluded at Shechem, to which place the assembly adjourned for the renewal of the covenant. The Septuagint version has the assembly at Shiloh; but there are good reasons for regarding the Hebrew as the correct version. At Shechem Abraham built his first altar in Canaan. Genesis 12:7. Here Jacob had “sanctified” his family, and exhorted them to “put away the strange gods,” (Genesis 35:2-4;) and Joshua, following the command of Moses, had visited the same sanctuary to inscribe the law on a stone monument, and to exact an oath of allegiance to Jehovah with the impressive sanctions of the blessings and the curses. Joshua 8:30-35. [Presented themselves before God — As the expression before God, or before Jehovah, frequently means before the Ark of the Covenant, many expositors have supposed that the Ark was brought from Shiloh to Shechem at this time. But Hengstenberg and Keil have abundantly shown that the words do not always imply the presence of the Ark. “If before Jehovah could only refer to the ceremonies at the sanctuary, Jehovah would be present only there, shut up in his holy place; an absurd idea, destructive of the divine omnipresence, and one which can never be found in the Holy Scriptures.” — Hengstenberg. Rather does the expression mean that the assembly met as in the presence of God, whose holy name Joshua doubtless invoked. All present realized that the eye of Jehovah was upon them.]

JOSHUA’S FAREWELL ADDRESS AT SHECHEM, 1-24.

1. All the tribes — By their representatives. See Joshua 23:2, note. We have no means of determining the date of this transaction. Some suppose that a considerable period had elapsed after the speech recorded in the last chapter, when Joshua, seeing his life was unexpectedly prolonged, resolved on another farewell to his people of a more solemn and formal character. Others hold that there was but one assembly and but one address, begun, perhaps, at Shiloh, and concluded at Shechem, to which place the assembly adjourned for the renewal of the covenant. The Septuagint version has the assembly at Shiloh; but there are good reasons for regarding the Hebrew as the correct version. At Shechem Abraham built his first altar in Canaan. Genesis 12:7. Here Jacob had “sanctified” his family, and exhorted them to “put away the strange gods,” (Genesis 35:2-4;) and Joshua, following the command of Moses, had visited the same sanctuary to inscribe the law on a stone monument, and to exact an oath of allegiance to Jehovah with the impressive sanctions of the blessings and the curses. Joshua 8:30-35. [Presented themselves before God — As the expression before God, or before Jehovah, frequently means before the Ark of the Covenant, many expositors have supposed that the Ark was brought from Shiloh to Shechem at this time. But Hengstenberg and Keil have abundantly shown that the words do not always imply the presence of the Ark. “If before Jehovah could only refer to the ceremonies at the sanctuary, Jehovah would be present only there, shut up in his holy place; an absurd idea, destructive of the divine omnipresence, and one which can never be found in the Holy Scriptures.” — Hengstenberg. Rather does the expression mean that the assembly met as in the presence of God, whose holy name Joshua doubtless invoked. All present realized that the eye of Jehovah was upon them.]

V. 19. Ye cannot-He speaks not of an absolute impossibility, (for then both his resolution to serve God himself, and his exhortation to them had been vain) but of a moral impossibility, or a very great difficulty, which he alledgeth not to discourage them from God’s service, but to make them more considerate in obliging themselves; and more resolved in answering their obligations. The meaning is, God’s service is not, as you seem to fancy, a slight and easy thing, but it is a work of great difficulty, and requires great care, and courage and resolution; and when I consider the infinite purity of God, that he will not be mocked or abused; and withal your proneness to superstition and idolatry, even during the life of Moses, and in some of you, while I live, and while the obligations which God had laid upon you in this land, are fresh in remembrance; I cannot but fear that after my decease you will think the service of God burdensome, and therefore will cast it off and revolt from him, if you do not carefully avoid all occasions of idolatry. A jealous God-In the Hebrew, He is the holy Gods, holy Father, holy Son, holy Spirit. He will not endure a partner in his worship; you can not serve him and idols together. Will not forgive-If you who own yourselves his people and servants, shall wilfully transgress his laws, he will not let this go unpunished in you, as he doth in other nations; therefore consider what you do, when you take the Lord for your God; weigh your advantages and inconveniences together; for as if you be sincere and faithful in God’s service, you will have admirable benefits by it; so if you be false to your professions, and forsake him whom you have so solemnly avouched to be your God, he will deal more severely with you than with any people in the world.

Verse 19. Ye cannot serve the Lord: for he is a holy God] If we are to take this literally, we cannot blame the Israelites for their defection from the worship of the true God; for if it was impossible for them to serve God, they could not but come short of his kingdom: but surely this was not the case. Instead of wlkwt al lo thuchelu, ye CANNOT serve, &c., some eminent critics read al wlkt lo thechallu, ye shall not CEASE to serve, &c. This is a very ingenious emendation, but there is not one MS. in all the collections of Kennicott and Deuteronomy Rossi to support it. However, it appears very possible that the first w vau in wlkwt did not make a part of the word originally. If the common reading be preferred, the meaning of the place must be, “Ye cannot serve the Lord, for he is holy and jealous, unless ye put away the gods which your fathers served beyond the flood. For he is a jealous God, and will not give to nor divide his glory with any other. He is a holy God, and will not have his people defiled with the impure worship of the Gentiles.”

Verse 19. Ye cannot — He speaks not of an absolute impossibility, (for then both his resolution to serve God himself, and his exhortation to them, had been vain,) but of a moral impossibility, or a very great difficulty, which he alleges not to discourage them from God’s service, but to make them more considerate in obliging themselves, and more resolved in answering their obligations. The meaning is, God’s service is not, as you seem to fancy, a slight and easy thing, but it is a work of great difficulty, and requires great care, and courage, and resolution; and when I consider the infinite purity of God, that he will not be mocked or abused, and withal your proneness to superstition and idolatry, even during the life of Moses, and in some of you while I live, and while the obligations which God has laid upon you in this land are fresh in remembrance, I cannot but fear that, after my decease, you will think the service of God burdensome, and therefore will cast it off and revolt from him, if you do not carefully avoid all occasions of idolatry. A jealous God — In the Hebrew, He is the holy Gods, holy Father, holy Son, holy Spirit. He will not endure a partner in his worship; you cannot serve him and idols together. Will not forgive — If you who own yourselves his people and servants shall wilfully transgress his laws, he will not let this go unpunished in you, as he doth in other nations; therefore consider what ye do, when you take the Lord for your God; weigh your advantages and inconveniences together; for as, if you be sincere and faithful in God’s service, you will have admirable benefits by it; so, if you be false to your professions, and forsake him whom you have so solemnly avouched to be your God, he will deal more severely with you than with any people in the world.

19. Ye cannot serve the Lord — Joshua utters these discouraging words, based on the waywardness of the people’s hearts, to draw out from them the expression of strong purpose to serve Jehovah. Thereby he elicits their energetic We will, in verse 21, and their self-pledging witness in verse 22. He is a jealous God — He demands, like a husband, the undivided affection and service of the people who have avowed their fidelity to him. The word jealous, as applied to God, involves evident anthropomorphism. He will not forgive — This seems to represent God as implacable, in direct contradiction to that wonderful revelation of his attributes made to Moses in Exodus 34:7, as “forgiving iniquity, and transgression, and sin.” But the same revelation declares that he will by no means clear the guilty. The explanation is, that while God is forgiving to the truly penitent through the blood of sprinkling, he vigorously punishes all incorrigible sinners.

V. 20. Will turn-That is, he will alter his course and the manner of his dealing with you, and will be as severe as ever he was kind and gracious. He will repent of his former kindnesses, and his goodness abused will be turned into fury.

Verse 20. He will turn and do you hurt — That is, he will alter his course, and the manner of his dealing with you, and will be as severe as ever he was kind and gracious. He will repent of his former kindnesses, and his goodness abused will be turned into fury.

20. Then he will turn — He will alter his attitude toward you. Strictly speaking, God is unchangeable. He is always toward the wicked a consuming fire. When a man changes from righteous to wicked he runs into this consuming fire.

V. 21. The Lord-Namely, him only, and not strange gods.

Verse 21. And the people said-Nay; but we will serve, &c.] So they understood the words of Joshua to imply no moral impossibility on their side: and had they earnestly sought the gracious assistance of God, they would have continued steady in his covenant.

Verses 21, 22. Nay, but we will serve the Lord — Namely, him only, and not strange gods. Ye are witnesses against yourselves — This solemn profession will be a swift witness against you, if hereafter ye apostatize from God. They said, We are witnesses — Here they renew their choice of Jehovah for their God and king, which their forefathers made when they came out of Egypt, Exodus 19:7, and 24:7; and acknowledge they should be self-condemned if they did not make it good.

JOSHUA’S FAREWELL ADDRESS AT SHECHEM, 1-24.

1. All the tribes — By their representatives. See Joshua 23:2, note. We have no means of determining the date of this transaction. Some suppose that a considerable period had elapsed after the speech recorded in the last chapter, when Joshua, seeing his life was unexpectedly prolonged, resolved on another farewell to his people of a more solemn and formal character. Others hold that there was but one assembly and but one address, begun, perhaps, at Shiloh, and concluded at Shechem, to which place the assembly adjourned for the renewal of the covenant. The Septuagint version has the assembly at Shiloh; but there are good reasons for regarding the Hebrew as the correct version. At Shechem Abraham built his first altar in Canaan. Genesis 12:7. Here Jacob had “sanctified” his family, and exhorted them to “put away the strange gods,” (Genesis 35:2-4;) and Joshua, following the command of Moses, had visited the same sanctuary to inscribe the law on a stone monument, and to exact an oath of allegiance to Jehovah with the impressive sanctions of the blessings and the curses. Joshua 8:30-35. [Presented themselves before God — As the expression before God, or before Jehovah, frequently means before the Ark of the Covenant, many expositors have supposed that the Ark was brought from Shiloh to Shechem at this time. But Hengstenberg and Keil have abundantly shown that the words do not always imply the presence of the Ark. “If before Jehovah could only refer to the ceremonies at the sanctuary, Jehovah would be present only there, shut up in his holy place; an absurd idea, destructive of the divine omnipresence, and one which can never be found in the Holy Scriptures.” — Hengstenberg. Rather does the expression mean that the assembly met as in the presence of God, whose holy name Joshua doubtless invoked. All present realized that the eye of Jehovah was upon them.]

V. 22. Against yourselves-This solemn profession will be a swift witness against you, if hereafter you apostatize from God.

Verse 22. Ye are witnesses against yourselves] Ye have been sufficiently apprised of the difficulties in your way-of GOD’S holiness-your own weakness and inconstancy-the need you have of Divine help, and the awful consequences of apostasy; and now ye deliberately make your choice. Remember then, that ye are witnesses against yourselves, and your own conscience will be witness, judge, and executioner; or, as one terms it, index, judex, vindex.

Verses 21, 22. Nay, but we will serve the Lord — Namely, him only, and not strange gods. Ye are witnesses against yourselves — This solemn profession will be a swift witness against you, if hereafter ye apostatize from God. They said, We are witnesses — Here they renew their choice of Jehovah for their God and king, which their forefathers made when they came out of Egypt, Exodus 19:7, and 24:7; and acknowledge they should be self-condemned if they did not make it good.

JOSHUA’S FAREWELL ADDRESS AT SHECHEM, 1-24.

1. All the tribes — By their representatives. See Joshua 23:2, note. We have no means of determining the date of this transaction. Some suppose that a considerable period had elapsed after the speech recorded in the last chapter, when Joshua, seeing his life was unexpectedly prolonged, resolved on another farewell to his people of a more solemn and formal character. Others hold that there was but one assembly and but one address, begun, perhaps, at Shiloh, and concluded at Shechem, to which place the assembly adjourned for the renewal of the covenant. The Septuagint version has the assembly at Shiloh; but there are good reasons for regarding the Hebrew as the correct version. At Shechem Abraham built his first altar in Canaan. Genesis 12:7. Here Jacob had “sanctified” his family, and exhorted them to “put away the strange gods,” (Genesis 35:2-4;) and Joshua, following the command of Moses, had visited the same sanctuary to inscribe the law on a stone monument, and to exact an oath of allegiance to Jehovah with the impressive sanctions of the blessings and the curses. Joshua 8:30-35. [Presented themselves before God — As the expression before God, or before Jehovah, frequently means before the Ark of the Covenant, many expositors have supposed that the Ark was brought from Shiloh to Shechem at this time. But Hengstenberg and Keil have abundantly shown that the words do not always imply the presence of the Ark. “If before Jehovah could only refer to the ceremonies at the sanctuary, Jehovah would be present only there, shut up in his holy place; an absurd idea, destructive of the divine omnipresence, and one which can never be found in the Holy Scriptures.” — Hengstenberg. Rather does the expression mean that the assembly met as in the presence of God, whose holy name Joshua doubtless invoked. All present realized that the eye of Jehovah was upon them.]

V. 23. Strange gods-Those idols which you either brought out of Egypt, or have taken in Canaan, which some of you keep contrary to God’s command, whether for the preciousness of the matter, or rather for some secret inclination to superstition and idolatry.

Verse 23. Now therefore put away] As you have promised to reform, begin instantly the work of reformation. A man’s promise to serve God soon loses its moral hold of his conscience if he do not instantaneously begin to put it in practice. The grace that enables him to promise is that by the strength of which he is to begin the performance.

Verse 23. Put away the strange gods which are among you — Meaning those idols which they had either brought out of Egypt, or had taken in Canaan, and which some of them kept, contrary to God’s command, whether for the preciousness of the matter, or rather from some secret inclination to superstition and idolatry.

23. The strange gods — The teraphim. See note on verse 14. Incline your heart — By the free act of your will in the use of the power by God’s grace conferred on all.

JOSHUA’S FAREWELL ADDRESS AT SHECHEM, 1-24.

1. All the tribes — By their representatives. See Joshua 23:2, note. We have no means of determining the date of this transaction. Some suppose that a considerable period had elapsed after the speech recorded in the last chapter, when Joshua, seeing his life was unexpectedly prolonged, resolved on another farewell to his people of a more solemn and formal character. Others hold that there was but one assembly and but one address, begun, perhaps, at Shiloh, and concluded at Shechem, to which place the assembly adjourned for the renewal of the covenant. The Septuagint version has the assembly at Shiloh; but there are good reasons for regarding the Hebrew as the correct version. At Shechem Abraham built his first altar in Canaan. Genesis 12:7. Here Jacob had “sanctified” his family, and exhorted them to “put away the strange gods,” (Genesis 35:2-4;) and Joshua, following the command of Moses, had visited the same sanctuary to inscribe the law on a stone monument, and to exact an oath of allegiance to Jehovah with the impressive sanctions of the blessings and the curses. Joshua 8:30-35. [Presented themselves before God — As the expression before God, or before Jehovah, frequently means before the Ark of the Covenant, many expositors have supposed that the Ark was brought from Shiloh to Shechem at this time. But Hengstenberg and Keil have abundantly shown that the words do not always imply the presence of the Ark. “If before Jehovah could only refer to the ceremonies at the sanctuary, Jehovah would be present only there, shut up in his holy place; an absurd idea, destructive of the divine omnipresence, and one which can never be found in the Holy Scriptures.” — Hengstenberg. Rather does the expression mean that the assembly met as in the presence of God, whose holy name Joshua doubtless invoked. All present realized that the eye of Jehovah was upon them.]

V. 25. A statute-He set or established that covenant with them, that is, the people, for a statute or an ordinance, to bind themselves and their posterity unto God for ever.

Verse 25. Joshua made a covenant] Literally, Joshua cut the covenant, alluding to the sacrifice offered on the occasion.

And set then a statute and an ordinance] He made a solemn and public act of the whole, which was signed and witnessed by himself and the people, in the presence of Jehovah; and having done so, he wrote the words of the covenant in the book of the law of God, probably in some part of the skin constituting the great roll, on which the laws of God were written, and of which there were some blank columns to spare. Having done this, he took a great stone and set it up under an oak-that this might be d[ ed or witness that, at such a time and place, this covenant was made, the terms of which might be found written in the book of the law, which was laid up beside the ark. See Deuteronomy 31:26.

Verse 25. So Joshua made a covenant with the people that day — Engaged them to make good this solemn profession, by renewing the covenant they had formerly entered into, both in the days of Moses and in his time, wherein they promised to worship God alone, and be obedient to him. Some think this covenant was now established by sacrifice, as it was when they came out of Egypt, (Exodus 24:4, 5,) and when they came into Canaan, Joshua 8:31. But as there is no mention of an altar or any offering, so it is not likely that Joshua would offer any sacrifice but in the place which God had chosen, which was Shiloh.

THE GREAT STONE OF WITNESS, 25-28.

25. A statute and an ordinance — This was the renewal of the law given on Sinai, imposing no new obligations.

V. 26. These words-That is, this covenant or agreement of the people with the Lord. In the book-That is, in the volume which was kept in the ark, Deuteronomy 31:9,26, whence it was taken and put into this book of Joshua: this he did for the perpetual remembrance of this great and solemn action, to lay the greater obligation upon the people to be true to their engagement; and as a witness for God, against the people, if afterward he punished them for their defection from God, to whom they had so solemnly and freely obliged themselves. Set it up-As a witness and monument of this great transaction, according to the custom of those ancient times. Possibly this agreement was written upon this stone, as was then usual. By the sanctuary-That is, near the place where the ark and tabernacle then were; for tho’ they were forbidden to plant a grove of trees near unto the altar, as the Gentiles did, yet they might for a time set up an altar, or the ark, near a great tree which had been planted there before.

Verse 26. Joshua wrote these words — Namely, this covenant, or agreement of the people with the Lord. In the book of the law of God — That is, in the volume which was kept in the ark, (Deuteronomy 31:9, 26,) whence it was taken and put into this book of Joshua; this he did for the perpetual remembrance of this great and solemn action, to lay the greater obligation upon the people to be true to their engagement; and as a witness for God against the people, if afterward he punished them for their defection from him, to whom they had so solemnly and freely obliged themselves. Set it up — As a witness and monument of this great transaction, according to the custom of those ancient times. Possibly this agreement was written upon this stone, as was then usual; under an oak that was by the sanctuary — That is, near the place where the ark and tabernacle then were; for though they were forbidden to plant a grove of trees near unto the altar, as the Gentiles did, yet they might for a time set up an altar, or place the ark, near a great tree which had been planted there before.

26. Joshua wrote these words — A description of all that occurred at Shechem in this solemn renewal of the covenant. This was done in order that a written document might be preserved as a witness against the people should they ever transgress the divine law. This chapter contains, probably, the substance of that ancient document. A great stone — Which long stood a monumental witness of this solemn transaction. See Judges 9:6, note. Sanctuary of the Lord — The holy place first consecrated by Abraham in Canaan. Genesis 12:7. Here he builded an altar and worshipped, by the tree, which was perhaps still standing in the time of Joshua. [Some understand the sanctuary of the Lord to mean, here, the tabernacle and ark, which had been brought from Shiloh for this occasion. Others think it refers to the spot where the ark had formerly stood. But the word rendered sanctuary may mean any holy place, and is not always used of the place where the ark was kept. In Amos 7:13, it is applied to the place of corrupt worship at Bethel.]

V. 27. It hath heard-It shall be as sure a witness against you, as if it had heard. This is a common figure, whereby the sense of hearing is often ascribed to the heavens and the earth, and other senseless creatures.

Verse 27. This stone-hath heard all the words] That is, the stone itself, from its permanency, shall be in all succeeding ages as competent and as substantial a witness as one who had been present at the transaction, and heard all the words which on both sides were spoken on the occasion.

Verse 27. It hath heard — It shall be as sure a witness against you as if it had heard. This is a common figure, whereby the sense of hearing is often ascribed to the heavens and the earth, and other senseless creatures.

Ver. 27. This stone—hath heard. The prosopopéia is one of the noblest figures of rhetoric. Give ear, oh heavens; and hear, oh earth. Deuteronomy 32:1. Isaiah 1:2. Joshua did all in his power to impress the nation, for he knew the human heart.

27. For it hath heard all the words — By a striking figure the stone is spoken of as hearing. In the same sense, as a witness it would testify against their transgressions whenever their eyes should rest upon it or their thoughts revert to it. How interesting the thought that upon this very spot, centuries afterwards, stood THE STONE, THE CORNER STONE, THE TRUE AND FAITHFUL WITNESS. Says Augustine on this passage, “By this stone he certainly signified HIM who was the rock of offence to the unbelieving Jews, and was made the Head of the corner.”

Verse 28. So Joshua] After this verse the Septuagint insert Joshua 24:31.

THE GREAT STONE OF WITNESS, 25-28.

25. A statute and an ordinance — This was the renewal of the law given on Sinai, imposing no new obligations.

Verse 29. Joshua the son of Nun-died] This event probably took place shortly after this public assembly; for he was old and stricken in years when he held the assembly mentioned Joshua 23:2; and as his work was now all done, and his soul ripened for a state of blessedness, God took him to himself, being one hundred and ten years of age; exactly the same age as that of the patriarch Joseph. See Genesis 50:26.

Ver. 29. A hundred and ten years old. God now evidently began to shorten the life of man. The animal life wears out and hastes to decay, which should prompt us to look for a better world and bury our tears with Joseph’s bones, in hope of the resurrection of the dead.

JOSHUA’S DEATH AND BURIAL, 29, 30.

[29. Joshua… died — Probably soon after the events just related above. It is noticeable that no mention is made of Israel’s weeping for Joshua, as they did for Moses. Comp. Deuteronomy 34:8. In Joshua 1:1, Moses is called the servant of the Lord; here that title is given to Joshua. He who was then only Moses’ minister, attained at length the office of his master, and became, like him, the servant of the Lord. A hundred and ten years old — Just the age of Joseph when he died. Genesis 50:26.]

30. Timnath-serah — See note on Joshua 19:50. The LXX here add the following legend of the stone knives: “They deposited with him there, in the tomb in which they buried him, the stone knives with which he circumcised the children of Israel in Gilgal, when he had led them out of Egypt according as the Lord commanded. And there they are unto the present day.” See also on Joshua 21:42.

CONCLUDING STATEMENTS, 31-33.

[31. All the days of the elders that overlived Joshua — So the holy life and example of a great and good man exerts an influence after he is gone. Though dead he yet speaks, and the surviving generation feels his power.]

Verse 30. And they buried him-in Timnath-serah] This was his own inheritance, as we have seen Joshua 19:50. The Septuagint add here, “And they put with him there, in the tomb in which they buried him, the knives of stone with which he circumcised the children of Israel in Gilgal, according as the Lord commanded when he brought them out of Egypt; and there they are till this day.” St. Augustine quotes the same passage in his thirtieth question on the book of Joshua, which, in all probability, he took from some copy of the Septuagint. It is very strange that there is no account of any public mourning for the death of this eminent general; probably, as he was buried in his own inheritance, he had forbidden all funeral pomp, and it is likely was privately interred.

JOSHUA’S DEATH AND BURIAL, 29, 30.

[29. Joshua… died — Probably soon after the events just related above. It is noticeable that no mention is made of Israel’s weeping for Joshua, as they did for Moses. Comp. Deuteronomy 34:8. In Joshua 1:1, Moses is called the servant of the Lord; here that title is given to Joshua. He who was then only Moses’ minister, attained at length the office of his master, and became, like him, the servant of the Lord. A hundred and ten years old — Just the age of Joseph when he died. Genesis 50:26.]

30. Timnath-serah — See note on Joshua 19:50. The LXX here add the following legend of the stone knives: “They deposited with him there, in the tomb in which they buried him, the stone knives with which he circumcised the children of Israel in Gilgal, when he had led them out of Egypt according as the Lord commanded. And there they are unto the present day.” See also on Joshua 21:42.

CONCLUDING STATEMENTS, 31-33.

[31. All the days of the elders that overlived Joshua — So the holy life and example of a great and good man exerts an influence after he is gone. Though dead he yet speaks, and the surviving generation feels his power.]

Verse 31. And Israel served the Lord, &c.] Though there was private idolatry among them, for they had strange gods, yet there was no public idolatry all the days of Joshua and of the elders that overlived Joshua; most of whom must have been advanced in years at the death of this great man. Hence Calmet supposes that the whole of this time might amount to about fifteen years. It has already been noted that this verse is placed by the Septuagint after Joshua 24:28.

V. 32. The bones of Joseph-Joseph died two hundred years before in Egypt, but gave commandment concerning his bones, that they should not rest in a grave, ‘till Israel rested in the land of promise. Now therefore they were deposited in that piece of ground, which his father gave him near Shechem. One reason why Joshua called all Israel to Shechem, might be to attend Joseph’s bones to the grave. So that he now delivered as it were both Joseph’s funeral sermon, and his own farewell sermon. And if it was in the last year of his life, the occasion might well remind him, of his own death now at hand. For he was just of the same age with his illustrious ancestor, who died being one hundred and ten years old, Genesis 50:26.

Verse 32. And the bones of Joseph] See Clarke’s note on “Genesis 50:25”, and on Exodus 13:19. This burying of the bones of Joseph probably took place when the conquest of the land was completed, and each tribe had received its inheritance; for it is not likely that this was deferred till after the death of Joshua.

Verse 32. The bones of Joseph — Joseph died two hundred years before in Egypt, but gave commandment concerning his bones, that they should not rest in a grave till Israel rested in the land of promise. Now, therefore, they were deposited in that piece of ground which his father gave him near Shechem. One reason why Joshua called all Israel to Shechem, might be to attend Joseph’s bones to the grave. So that he now delivered, as it were, both Joseph’s funeral sermon, and his own farewell sermon. And if it was in the last year of his life, the occasion might well remind him of his own death now at hand. For he was just of the same age with his illustrious ancestor, who died, being one hundred and ten years old, Genesis 50:29.

32. The bones of Joseph… buried they — Since the Hebrew has no pluperfect for the accurate expression of time, this may justly be rendered they had buried, in Shechem previous to the death of Joshua, either at the first solemn convocation at that place, (Joshua 8:30-35,) or at the second, the occasion of Joshua’s valedictory to the nation. The fact is mentioned here because of its association with the spot of Joshua’s last address to Israel. This burial was in obedience to the charge given by Joseph in Genesis 50:25, whose faith grasped the land of promise for his last resting place. Hebrews 11:22. [The traditional site of Joseph’s tomb is marked by a little chapel at the southeastern base of Mount Ebal, and a few rods from Jacob’s well. “There is nothing remarkable in the appearance of this little whited sepulchre,” says Tristram, “yet there seems little reason to question the identity of the spot. It has been preserved from molestation from age to age by the common reverence in which the patriarch is held by Jew, Samaritan, Christian, and Moslem alike, while the fact of his name being the common property of all has prevented any one of them from appropriating and disfiguring by a temple the primitive simplicity of his resting place.

V. 33. Given him-By special favour, and for his better conveniency in attending upon the ark, which then was, and for a long time was to be in Shiloh, near this place: whereas the cities which were given to the priests, were in Judah. Benjamin, and Simeon, which were remote from Shiloh, tho’ near the place where the ark was to have its settled abode, namely, at Jerusalem. It is probable Eleazar died about the same time with Joshua, as Aaron did in the same year with Moses. While Joshua lived, religion was kept up, under his care and influence, but after he and his contemporaries were gone, it swiftly went to decay. How well is it for the gospel church, that Christ, our Joshua, is still with it by his Spirit, and will be always, even to the end of the world?

Verse 33. And Eleazar-died] Probably about the same time as Joshua, or soon after; though some think he outlived him six years. Thus, nearly all the persons who had witnessed the miracles of God in the wilderness were gathered to their fathers; and their descendants left in possession of the great inheritance, with the Law of God in their hands, and the bright example of their illustrious ancestors before their eyes. It must be added that they possessed every advantage necessary to make them a great, a wise, and a holy people. How they used, or rather how they abused, these advantages, their subsequent history, given in the sacred books, amply testifies.

A hill that pertained to Phinehas his son] This grant was probably made to Phinehas as a token of the respect of the whole nation, for his zeal, courage, and usefulness: for the priests had properly no inheritance. At the end of this verse the Septuagint add:—

“In that day the children of Israel, taking up the ark of the covenant of God, carried it about with them, and Phinehas succeeded to the high priest’s office in the place of his father until his death; and he was buried in Gabaath, which belonged to himself.

“Then the children of Israel went every man to his own place, and to his own city.

“And the children of Israel worshipped Astarte and Ashtaroth, and the gods of the surrounding nations, and the Lord delivered them into the hands of Eglon king of Moab, and he tyrannized over them for eighteen years.”

THE last six verses in this chapter were, doubtless, not written by Joshua; for no man can give an account of his own death and burial. Eleazar, Phinehas, or Samuel, might have added them, to bring down the narration so as to connect it with their own times; and thus preserve the thread of the history unbroken. This is a common case; many men write histories of their own lives, which, in the last circumstances, are finished by others, and who has ever thought of impeaching the authenticity of the preceding part, because the subsequent was the work of a different hand? Hirtius’s supplement has never invalidated the authenticity of the Commentaries of Cæsar, nor the work of Quintus Smyrnæus, that of the Iliad and Odyssey of Homer; nor the 13th book of Æneid, by Mapheus Viggius, the authenticity of the preceding twelve, as the genuine work of Virgil. We should be thankful that an adequate and faithful hand has supplied those circumstances which the original author could not write, and without which the work would have been incomplete.

Mr. Saurin has an excellent dissertation on this grand federal act formed by Joshua and the people of Israel on this very solemn occasion, of the substance of which the reader will not be displeased to find the following very short outline, which may be easily filled up by any whose business it is to instruct the public; for such a circumstance may with great propriety be brought before a Christian congregation at any time:—

“SEVEN things are to be considered in this renewal of the covenant. I. — The dignity of the mediator.

II. — The freedom of those who contracted.

III. — The necessity of the choice.

IV. — The extent of the conditions.

V. — The peril of the engagement.

VI. — The solemnity of the acceptance.

VII. — The nearness of the consequence.

“I. The dignity of the mediator.-Take a view of his names, Hosea and Jehoshua. God will save: he will save. The first is like a promise; the second, the fulfilment of that promise. God will save some time or other:-this is the very person by whom he will accomplish his promise. Take a view of Joshua’s life: his faith, courage, constancy, heroism, and success. A remarkable type of Christ. See Hebrews 4:8.

“II. The freedom of those who contracted.-Take away the gods which your fathers served beyond the flood; and in Egypt, &c., Joshua 24:14, &c. Joshua exhibits to the Israelites all the religions which were then known: 1. That of the Chaldeans, which consisted in the adoration of fire. 2. That of the Egyptians, which consisted in the worship of the ox Apis, cats, dogs, and serpents; which had been preceded by the worship even of vegetables, such as the onion, &c. 3. That of the people of Canaan, the principal objects of which were Astarte, (Venus), and Baal Peor, (Priapus.) Make remarks on the liberty of choice which every man has, and which God, in matters of religion, applies to, and calls into action. “III. The necessity of the choice.-To be without religion, is to be without happiness here, and without any title to the kingdom of God. To have a false religion, is the broad road to perdition; and to have the true religion, and live agreeably to it, is the high road to heaven. Life is precarious-death is at the door-the Judge calls-much is to be done, and perhaps little time to do it in! Eternity depends on the present moment. Choose-choose speedily-determinately, &c. “IV. The extent of the conditions.-Fear the Lord, and serve him in truth and righteousness. Fear the Lord. Consider his being, his power, holiness, justice, &c. This is the gate to religion. Religion itself consists of two parts. I. TRUTH. 1. In opposition to the detestable idolatry of the forementioned nations. 2. In reference to that revelation which God gave of himself. 3. In reference to that solid peace and comfort which false religions may promise, but cannot give; and which the true religion communicates to all who properly embrace it. II. UPRIGHTNESS or integrity, in opposition to those abominable vices by which themselves and the neighbouring nations had been defiled. 1. The major part of men have one religion for youth, another for old age. But he who serves God in integrity, serves him with all his heart in every part of life. 2. Most men have a religion of times, places, and circumstances. This is a defective religion. Integrity takes in every time, every place, and every circumstance; God’s law being ever kept before the eyes, and his love in the heart, dictating purity and perfection to every thought, word, and work. 3. Many content themselves with abstaining from vice, and think themselves sure of the kingdom of God because they do not sin as others. But he who serves God in integrity, not only abstains from the act and the appearance of evil, but steadily performs every moral good. 4. Many think that if they practice some kind of virtues, to which they feel less of a natural repugnance, they bid fair for the kingdom; but this is opposite to uprightness. The religion of God equally forbids every species of vice, and recommends every kind of virtue.

“V. The peril of the engagement.-This covenant had in it the nature of an oath; for so much the phrase before the Lord implies: therefore those who entered into this covenant bound themselves by oath unto the Lord, to be steady and faithful in it. But it may be asked, ‘As human nature is very corrupt, and exceedingly fickle, is there not the greatest danger of breaking such a covenant; and is it not better not to make it, than to run the risk of breaking it, and exposing one’s self to superadded punishment on that account?’ Answer: He who makes such a covenant in God’s strength, will have that strength to enable him to prove faithful to it. Besides, if the soul do not feel itself under the most solemn obligation to live to God, it will live to the world and the flesh. Nor is such a covenant as this more solemn and strict than that which we have often made; first in our baptism, and often afterwards in the sacrament of the Lord’s Supper, &c. Joshua allows there is a great danger in making this covenant. Ye cannot serve the Lord, for he is a holy, strong, and jealous God, &c. But this only supposes that nothing could be done right but by his Spirit, and in his strength. The energy of the Holy Spirit is equal to every requisition of God’s holy law, as far as it regards the moral conduct of a believer in Christ.

“VI. The solemnity of the acceptance.-Notwithstanding Joshua faithfully laid down the dreadful evils which those might expect who should abandon the Lord; yet they entered solemnly into the covenant. God forbid that we should forsake the Lord, but we will serve the Lord. They seemed to think that not to covenant in this case was to reject.

“VII. The nearness of the consequence.-There were false gods among them, and these must be immediately put away. As ye have taken the Lord for your God, then put away the strange gods which are among you, Joshua 24:23. The moment the covenant is made, that same moment the conditions of it come into force. He who makes this covenant with God should immediately break off from every evil design, companion, word, and work. Finally, Joshua erected two monuments of this solemn transaction: 1. He caused the word to be written in the book of the law, Joshua 24:26. 2. He erected a stone under an oak, Joshua 24:27; that these two things might be witnesses against them if they broke the covenant which they then made, &c.”

There is the same indispensable necessity for every one who professes Christianity, to enter into a covenant with God through Christ. He who is not determined to be on God’s side, will be found on the side of the world, the devil, and the flesh. And he who does not turn from all his iniquities, cannot make such a covenant. And he who does not make it now, may probably never have another opportunity. Reader, death is at the door, and eternity is at hand. These are truths which are everywhere proclaimed-everywhere professedly believed-everywhere acknowledged to be important and perhaps nowhere laid to heart as they should be. And yet all grant that they are born to die!

ON the character and conduct of Joshua, much has already been said in the notes; and particularly in the preface to this book. A few particulars may be added.

It does not appear that Joshua was ever married, or that he had any children. That he was high in the estimation of God, we learn from his being chosen to succeed Moses in the government of the people. He was the person alone, of all the host of Israel, who was deemed every way qualified to go out before the congregation, and go in: to lead them out, and bring them in; and be the shepherd of the people, because the Spirit of God was in him. See Numbers 27:17, &c. He is called the servant of God, as was Moses; and was, of all men of that generation, next in eminence to that great legislator.

Like his great master, he neither provided for himself nor his relatives; though he had it constantly in his power so to do. He was the head and leader of the people; the chief and foremost in all fatigues and dangers; without whose piety, prudence, wisdom, and military skill, the whole tribes of Israel, humanly speaking, must have been ruined. And yet this conqueror of the nations did not reserve to him self a goodly inheritance, a noble city, nor any part of the spoils of those he had vanquished. His countrymen, it is true, gave him an inheritance among them, Joshua 19:50. This, we might suppose, was in consideration of his eminent services, and this, we might naturally expect, was the best inheritance in the land! No! they gave him Timnath-serah, in the barren mountains of Ephraim, and even this he asked Joshua 19:50. But was not this the best city in the land? No-it was even NO city; evidently no more than the ruins of one that had stood in that place; and hence it is said, he builded the city and dwelt therein-he, with some persons of his own tribe, revived the stones out of the rubbish, and made it habitable.

Joshua believed there was a God; he loved him, acted under his influence, and endeavoured to the utmost of his power to promote the glory of his Maker, and the welfare of man: and he expected his recompense in another world.

Like HIM of whom he was an illustrious type, he led a painful and laborious life, devoting himself entirely to the service of God and the public good. How unlike was Joshua to those men who, for certain services, get elevated to the highest honours: but, not content with the recompense thus awarded them by their country, use their new influence for the farther aggrandizement of themselves and dependents, at the expense, and often to the ruin of their country!

Joshua retires only from labour when there is no more work to be done, and no more dangers to be encountered. He was the first in the field, and the last out of it; and never attempted to take rest till all the tribes of Israel had got their possessions, and were settled in their inheritances! Of him it might be truly said as of Cæsar, he continued to work, nil actum reputans, si quid superesset agendum: for “he considered nothing done, while any thing remained undone.”

Behold this man retiring from office and from life without any kind of emolument! the greatest man of all the tribes of Israel; the most patriotic, and the most serviceable; and yet the worst provided for! Statesmen! naval and military commanders! look Joshua in the face; read his history; and learn from IT what true PATRIOTISM means. That man alone who truly fears and loves God, credits his revelation, and is made a partaker of his Spirit, is capable of performing disinterested services to his country and to mankind! MASORETIC NOTES ON JOSHUA

The number of verses in the Book of Joshua is 656, (should be 658, see on Joshua 21:36, &c.,) of which the symbol is found in the word ותרנ vetharon, (and shall sing,) Isaiah 35:6.

Its middle verse is the Joshua 13:26.

Its Masoretic sections are 14; the symbol of which is found in the word dy yad, (the hand), Ezekiel 37:1. See the note at the end of Genesis, Clarke “Genesis 50:26”, and the Haphtaras at the end of the Pentateuch.

Verse 33. They buried him in a hill which was given him — By special favour, and for his better conveniency in attending upon the ark, which then was, and for a long time was to be, in Shiloh, near this place: whereas the cities which were given to the priests were in Judah, Benjamin, and Simeon, which were remote from Shiloh, though near the place where the ark was to have its settled abode; namely, at Jerusalem. It is probable Eleazar died about the same time with Joshua, as Aaron did in the same year with Moses. While Joshua lived, religion was kept up, under his care and influence; but after he and his cotemporaries were gone, it swiftly went to decay. How well is it for the gospel church that Christ, our Joshua, is still with it by his Spirit, and will be always, even to the end of the world!

Ver. 33. His son. The Septuagint superadds, “And the children of Israel took the ark, and carried it about with them; and Phinehas was highpriest till he died, and they buried him in his own hill. The children of Israel went to their own homes; and they fell away to the worship of Astarte and Ashtaroth; and the Lord delivered them into the hands of Eglon king of Moab; and he had dominion over them for eighteen years.”—This hill was given to the priest, it is thought, as his wife’s portion. We have deeply to lament the death of Joshua, and of Eleazer, for with their death we find an almost total decay of religion.

33. Eleazar… died — Probably about the same time, (as Josephus says,) and his death and burial are mentioned here because of their association both in time and place with those of Joshua. In a hill — Rather, in Gibeah of Phinehas. Josephus says, “His monument and sepulchre are in the city of Gabatha.” Dr. Robinson inclined to locate it at the modern Jibea, about half way between Jerusalem and Shechem. This would be not far from the place of Joshua’s death and burial. The presentation of the place to Phinehas was a token of Israel’s high regard for him and his father.

Beautifully says Wordsworth here: “Eleazar and Joshua together make a type of the union of the priesthood and government in Christ. The types die, because they are types; but the DIVINE ANTITYPE liveth forever; to whom be all praise, and glory, and dominion, world without end.”