Verse 2

Joshua called for all Israel--The clause which follows seems to restrict this general expression as applicable only to the officers and representatives of the people. The place of assembly was most probably Shiloh. The occasion of convening it was the extreme age and approaching death of the venerable leader; and the purport of this solemn address was to animate the chosen people and their posterity to a faithful and unswerving continuance in the faith and worship of the God of Israel.

Verse 3

BY FORMER BENEFITS. (Jos 23:3) ye have seen all that the Lord your God hath done unto all these nations because of you--The modesty and humility of Joshua are remarkably displayed at the commencement of this address. Dismissing all thoughts of his personal services, he ascribed the subjugation and occupation of Canaan entirely to the favoring presence and aid of God; and in doing so, he spoke not more piously than truly. This had been promised (Deu 1:30; Deu 3:22); and the reality of the divine aid was seen in the rapid overthrow of the Canaanites, which had already led to the division of the whole land among the tribes [Jos 23:4].

Verse 5

BY PROMISES. (Jos 23:5-11) the Lord your God, he shall expel them from before you, as the Lord your God hath promised you, &c.--The actual possessions which God had given were a pledge of the complete fulfilment of His promise in giving them the parts of the country still unconquered. But the accomplishment of the divine promise depended on their inviolable fidelity to God's law--on their keeping resolutely aloof from all familiar intercourse and intimate connections with the Canaanites, or in any way partaking of their idolatrous sins. In the event of their continuing in steadfast adherence to the cause of God, as happily distinguished the nation at that time, His blessing would secure them a course of brilliant and easy victories (Lev 26:7; Deu 28:7; Deu 32:30).

Verse 11

Take good heed, therefore, that ye love the Lord your God--The sum of his exhortation is comprised in the love of God, which is the end or fulfilment of the law (Deu 6:5; Deu 6:11:13; Mat 22:37).

Verse 12

BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12) Else if ye do in any wise go back, and cleave unto the remnant of these nations--As marriage connections with the idolatrous Canaanites would present many and strong temptations to transgress it, these were strictly prohibited (Exo 34:12-16; Deu 7:3). With his eye, as it were, upon those prohibitions, Joshua threatens them with the certain withdrawal of the divine aid in the further expulsion of the Canaanites (a threat founded Exo 23:33; Num 33:55; Deu 7:16). Next: Joshua Chapter 24

Verse 1

And it came to pass a long time after,.... Or "after many days" (o), that is, years: that the Lord had given rest unto Israel from all their enemies round about; the greatest part of the land of Canaan was subdued, the whole divided by lot to the tribes of Israel, and they quietly settled in the respective portions assigned them, the Canaanites that remained giving them no disturbance, in which state of rest and peace they had now been for some years; and this may be reasonably supposed to be the last year of the life of Joshua, see Jos 23:14. that Joshua waxed old and stricken in age; and became feeble and decrepit, and greatly declined; for though he was ten years younger than Moses when he died, yet not so vigorous, strong, and robust as he, but was pressed and bore down with the infirmities of age. (o) "post dies multos", Pagninus, Masius, Tigurine version; "exactis maltis diebus", Junius & Tremellius, Piscator.

Verse 2

And Joshua called for all Israel,.... Summoned them together, whether at Timnathserah, his own city, he being old and infirm, and not able to go elsewhere; or whether at Shechem, where it is plain they were afterwards convened, Jos 24:1, or whether rather at Shiloh, where the tabernacle was, is not certain; and by "all Israel" cannot be meant the whole body of the people, unless it can be thought to be at one of the feasts, when all the males in Israel appeared before the Lord; though this seems to be not a stated convocation, but occasionally made, and to be understood of the representatives of the people called together, as explained in the following clause: and for their elders, and for their heads, and for their judges, and for their officers; the first and is supplied, and another word or words may be supplied, as "even", or "that is", or the like, and so explanative of all Israel, namely, "their elders", both in age and office, especially the latter, the seventy elders, or who composed what in later times was called the great sanhedrim; and the "heads" of their tribes, the chief princes of every tribe; and their "judges" in their several cities, who heard and tried causes, and administered justice and judgment to the people; and their "officers", who attended on them to execute the judgment they pronounced: and said unto them, I am old and stricken in age; which he observes as a reason of his calling them together to give them some advice and instructions before his death, and in order to command greater reverence of him, and respect to him, and to excite attention to what he had to say to them.

Verse 3

And ye have seen all that the Lord your God hath done unto all those nations because of you,.... How he had destroyed them, and driven them out of their habitations to make room for them, meaning the seven nations of the Canaanites: for the Lord your God is he that hath fought for you; Joshua does not attribute any of the things that were done to his own valour, nor theirs, nor so much as mentions himself or them as instruments, but wholly ascribes all to the Lord, who fought their battles for them, and conquered their enemies, and subdued them under them; the Targum is,"the Word of the Lord fought for you;''the Captain of the host of the Lord, Jos 5:14.

Verse 4

Behold, I have divided to you by lot these nations that remain,.... Who are unsubdued, not yet conquered, as well as those that are to be an inheritance for your tribes; to be possessed by them and their children for ever: from Jordan, with all the nations I have cut off, even unto the great sea westward; the phrase, "with all the nations I have cut off", is to be read in connection with "those nations that remain"; both those that were cut off by the sword of Joshua, and those that remained unconquered, being divided by lot to the tribes of Israel; and which reached from Jordan eastward, where Joshua and Israel entered into the land, to the Mediterranean sea, called the great sea in comparison of little ones in Canaan, as the Dead sea, and the sea of Tiberias; and which great sea lay west to the land of Israel, or where the sun sets, as the phrase in the Hebrew text is.

Verse 5

And the Lord your God he shall expel them from before you,.... That is, such of them as yet remained among them: and drive them from out of your sight; the same thing expressed by different words, for the confirmation of it: and ye shall possess their land, as the Lord your God hath promised unto you; all which is to be understood on condition of their good behaviour towards the Lord, and obedience to his commands; by which tenure they held the possession of the land when put into it, and for their disobedience did not possess the whole.

Verse 6

Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses,.... To observe which required spiritual strength, fortitude of mind, a holy courage, a firm and fixed resolution, and particularly to destroy the Canaanites required in that book, and to abstain from all communion and fellowship with them: that ye turn not aside therefrom, to the right hand or the left; See Gill on Jos 1:7.

Verse 7

That ye come not among these nations, those that remain among you,.... That remained unsubdued, or that were suffered to dwell among them, being tributaries to them; with these they were not to converse freely and familiarly, nor to carry on trade and commerce with them, nor enter into any alliances or marriages with them, and not even attend any of their feasts, and especially their idolatrous ones: neither make mention of the name of their gods; not in common conversation, and still less in any religious matters; never with any reverence of them, or in any respectable manner; but always with indignation and contempt, calling them dunghill gods, and the like, as they often are in Scripture: nor cause to swear by them; neither swear by them themselves, nor cause others to swear by them, as Abarbinel; or a man his neighbour, as Kimchi; no, not a Gentile, as Ben Melech; so it is said in the Misnah (p),"he that vows in the name of an idol, and confirms in his name, (which Bartenora interprets, swears by his name,) transgresses a negative precept.''Maimonides (q) also says,"he that vows in the name of an idol, and swears by it, is to be beaten--he that swears by it himself, or causes a Gentile to swear by it; for it is forbidden to cause a Gentile to swear by his fear (or idol), and even to cause him to make mention of it, though not in the way of an oath, it is forbidden:" neither serve them; by offering any sacrifice or incense to them, or by praying to them, or offering them praises on any account, or by performing any religious service in any instance or form whatever: nor bow yourselves unto them; give them any adoration or worship, external or internal. (p) Sanhedrin, c. 7. sect. 6. (q) Hilchot & Obedeth Cochabim, c. 5. sect. 10.

Verse 8

But cleave unto the Lord your God,.... To his word, worship, and ordinances; externally, by close adherence to them, and strict observation of them; and internally, by strong affection to him, hope, trust, and confidence in him, expectation of all good things from him, and constant application to him for help in all times of need, and a fixed dependence on him: as ye have done unto this day; that is, since they came into the land of Canaan, and had been under the government of Joshua; for otherwise, while in the wilderness, they frequently revolted from God, and murmured against him; and this is to be understood not of individuals, who doubtless were guilty of various failings and sins, but of the whole body, and with respect to any notorious offence, particularly idolatry, which they had not fallen into since they came into the land of Canaan, and had very lately shown great zeal against it; not only the tribes on this side, but those on the other side Jordan, as the preceding chapter largely relates.

Verse 9

For the Lord hath driven out before you great nations and strong,.... Especially as they were reckoned in those times, before any great monarchies had existed, as did afterwards; and indeed these were, considering the land they inhabited, very numerous and populous, and were very stout and able bodied men, and some of a gigantic stature; and all dwelt in strong fortified cities, and were able to bring out large armies into the field, with chariots of iron, so that they were very formidable; but notwithstanding all this, the Lord drove them out of their strong holds, and put Israel into the possession of them, and of their land: but as for you, no man hath been able to stand before you unto this day; that is, of those that came out against them, and fought with them; these were all to a man cut off by them, or fled before them, and became tributaries to them; otherwise there were many, who as yet were not expelled by them; this the Lord had promised, and now had fulfilled, Deu 11:25.

Verse 10

One man of you shall chase a thousand,.... Here Kimchi and Ben Melech observe, that the future tense is put for the past, and that the sense is, one of them had chased a thousand in their war with the Canaanites; but Abarbinel disapproves of this observation, and thinks it refers to time to come, what they should be able to do if they cleaved unto the Lord; this was fulfilled in Samson, Jdg 15:15; such a promise was made, Lev 26:8, for the Lord your God he it is that fighteth for you; and no wonder then that a thousand should be put to flight by one man; the Targum interprets it of the Word of the Lord, as in Jos 23:3, as he hath promised you; see Deu 1:30.

Verse 11

Take good heed therefore unto yourselves,.... To be upon their guard, and to be watchful, were very necessary to them, that they might not be ensnared by the Canaanites, and drawn aside by them into idolatry, and so apostatize from the Lord and his worship, since their temptations would be many: that ye love the Lord your God; which would the most strongly influence and engage them to serve and worship the Lord, and obey his commands, and be the best preservative against idolatry and false worship.

Verse 12

Else if ye do in any wise go back,.... From the Lord and his worship, from his word and ordinances: and cleave unto the remnant of these nations, even those that remain among you; in cities not taken, or in several which the Philistines were in possession of, or lived among them as tributaries to them, if they should take to them, and be free and familiar with them, which may lead on to nearer connections in civil and religious matters: and shall make marriages with them; marry their daughters to the sons of Canaanites, or admit the daughters of Canaanites to be married to their sons: and go in unto them, and they to you; which is expressive of the consummation of marriage, and of the performance of the conjugal duty,

Verse 13

Know for a certainty that the Lord your God will no more drive out any of these nations from before you,.... Or, "knowing ye shall know" (r); or "know ye"; this may be taken for granted, or the fullest proof, and clearest demonstration, and strongest assurance will be given of it, that in case of such bad conduct, and disobedience to the will of God, no more of the nations of the Canaanites will be driven out of the cities in which they are: but they shall be snares and traps unto you; who by their bad examples would draw them both to idolatry and superstitious worship, and into all irreligion, profaneness, and immorality, as they did, Psa 106:35, and scourges in your sides; who either, by ensnaring them, would get an advantage over them, and distress them in their persons, families, and estates; or would be the means of the Lord's correcting and chastising them with the rod and stripes of men, for the iniquities these would draw them into; the allusion is to scourges and lashes laid on the sides of men, or to goads with which beasts are pushed on their sides and driven: and thorns in your eyes; very troublesome and distressing; for even a mote in the eye is very afflicting: and much more a thorn; See Gill on Num 33:55. Jarchi interprets this word by camps surrounding them, as shields do the bodies of men, and which is approved of by Gussetius (s): until ye perish from off this good land, which the Lord your God hath given you; by sword, famine, pestilence, or captivity, which has been their case. (r) "sciendo scietis", Montanus; "sciendo scitote", Pagninus, Vatablus. (s) Comment. Ebr. p. 717.

Verse 14

And, behold, this day I am going the way of all the earth,.... That is, about to die; not that precise day, but in a short time, of which the daily increasing infirmities of old age gave him notice. Death is a journey from this world to another, a man's going to his long home, a path trodden by all men, and but once (t); a way in which all men without exception must and do walk, and even the best as well as the greatest of men, such as Joshua; no man is exempted from death, be he ever so great or good, ever so wise and knowing, ever so holy or so useful; see Kg1 2:2, and ye know in all your hearts, and in all your souls; in their consciences; it was a glaring truth, which none could deny; it had a testimony in every man's breast: that not one thing hath failed of all the good things which the Lord your God hath spoken concerning you; particularly concerning the good land, and the Lord's bringing them into it, removing the old inhabitants, and settling them in their room, and putting them in possession of all temporal good things and spiritual privileges, as the word and ordinances: all are come to pass unto you, and not one thing hath failed thereof; see Jos 21:45. (t) "----Sed omnes una manet nox, Et calcanda semel via lethi". --Horat. Carmin. l. 1. Ode 28.

Verse 15

Therefore it shall come to pass, that as all the good things are come upon you which the Lord hath promised you,.... Of which there was full proof, and it could not be denied: so shall the Lord bring upon you all evil things; calamities and distresses, by his sore judgments of famine, sword, pestilence, evil beasts, and captivity, in case of disobedience to his commands: until he have destroyed you from off this good land which the Lord your God hath given you; for as he is faithful to his promises, so to his threatenings; and from his punctual performance of the one may be argued and expected the sure fulfilment of the other, and which has been abundantly verified in that people; see Lev 26:1 and the notes there.

Verse 16

When ye have transgressed the covenant of the Lord your God, which he commanded you,.... The law, so called, and the several precepts of it, particularly those which relate to the faith and worship of the one only true God; see Exo 24:7; and have gone and served other gods, and have bowed down yourselves unto them; been guilty of idolatry, of having and worshipping other gods, which are no gods, with or besides the God of Israel, see Jos 23:7, then shall the anger of the Lord be kindled against you; nothing being more provoking to him than idolatry, he being a jealous God of his honour and worship: and ye shall perish quickly from off the good land which he hath given unto you; as they did at the time of the Babylonish captivity, and at the last destruction of Jerusalem by the Romans. Next: Joshua Chapter 24

Verse 1

Exhortation to the Tribes of Israel to Remain Faithful to their Calling. - Jos 23:1, Jos 23:2. The introduction to the discourse which follows is attached in its first part to Jos 22:3-4, and thus also to Jos 21:43-44, whilst in the second part it points back to Jos 13:1. The Lord had given the people rest from all their enemies round about, after the land had been subdued and divided by lot (Jos 21:43-44). Joshua was already an old man at the termination of the war (Jos 13:1); but since then he had advanced still further in age, so that he may have noticed the signs of the near approach of death. He therefore called together the representatives of the people, either to Timnath-serah where he dwelt (Jos 19:50), or to Shiloh to the tabernacle, the central sanctuary of the whole nation, as the most suitable place for his purpose. "All Israel" is still further defined by the apposition, "its elders, and its heads, and its judges, and its officers." This is not to be understood, however, as referring to four different classes of rulers; but the term elders is the general term used to denote all the representatives of the people, who were divided into heads, judges, and officers. And the heads, again, were those who stood at the head of the tribes, families, and fathers' houses, and out of whose number the most suitable persons were chosen as judges and officers (Deu 1:15; see my Bibl. Arch. ii. 143). Joshua's address to the elders of all Israel consists of two parts, which run parallel to one another so far as the contents are concerned, Jos 23:2-13 and Jos 23:14-16. In both parts Joshua commences with a reference to his age and his approaching death, in consequence of which he felt constrained to remind the people once more of all the great things that the Lord had done for them, and to warn them against falling away from their gracious covenant God. Just as Joshua, in this the last act of his life, was merely treading in the footsteps of Moses, who had concluded his life with the fullest exhortations to the people to be faithful to the Lord (Deu 1:30), so his address consists entirely of reminiscences from the Pentateuch, more especially from Deuteronomy as he had nothing fresh to announce to the people, but could only impress the old truth upon their minds once more.

Verse 2

Joshua commenced his address by reminding them of the greatest manifestations of grace which they had received from the Lord, namely, by referring to what the Lord had done to all these nations (the Canaanites) before them, when He fought for Israel, as Moses had promised them (Deu 1:30 and Deu 3:22). Jos 23:3 "Before you," sc., smiting and driving them away. Jos 23:4 He (Joshua) had now divided by lot among the tribes of Israel as their inheritance these still remaining (Canaanitish) nations, as the Lord had commanded (Jos 13:6-7), "from Jordan and further all the nations, which I have exterminated (i.e., which Joshua had destroyed when Canaan was taken), and the great sea (for 'to the great sea') in the west." The breadth of the land of Canaan is here given in a peculiar manner, the terminus a quo being mentioned in the first clause, and the terminus ad quem (though without the preposition עד) in the second; and through the parallelism which exists between the clauses, each clause is left to be completed from the other. So that the whole sentence would read thus: "All these nations which remain ... from Jordan to the great sea, also all the nations which I have cut off from Jordan, and to the great sea westward." Jos 23:5 For the Lord would drive all these still remaining nations before the Israelites, and cut them off, and give the Israelites their land for a possession, as He had promised (Jos 13:6; cf. Exo 23:23.). הדף, as in Deu 6:19; Deu 9:4; and the form יהדּפם, with Chateph-kametz, on account of the weakness of the ה, as in Num 35:20. ירשׁתּם, as in Jos 1:15. Jos 23:6-8 Only let them be strong, i.e., be brave, to keep the law of Moses without fail (cf. Jos 1:7), to enter into no fellowship with these remaining nations (בּוא, to enter into close intimacy with a person; see Jos 23:12), and not to pay reverence to their gods in any way, but to adhere stedfastly to the Lord their God as they had hitherto done. To make mention of the names of the idols (Exo 23:13), to swear by them, to serve them (by sacrifices), and to bow down to them (to invoke them in prayer), are the four outward forms of divine worship (see Deu 6:13; Deu 10:20). The concluding words, "as ye have done unto this day," which express a reason for persevering in the attachment they had hitherto shown to Jehovah, "do not affirm that the Israelites had hitherto done all these things fully and perfectly; for who does not know how few mortals there are who devote themselves to God with all the piety and love which He justly demands? But because the nation as a whole had kept the laws delivered to them by Moses, during the time that the government had been in the hands of Joshua, the sins of individual men were left out of sight on this occasion" (Masius). Jos 23:9-13 For this reason the Lord had driven out great and strong nations before the Israelites, so that no one was able to stand before them. The first hemistich points to the fulfilment of Deu 4:38; Deu 7:1; Deu 9:1; Deu 11:23; the second to that of Deu 7:24; Deu 11:25. ואתּם is placed at the beginning absolutely. - In Jos 23:10, the blessing of fidelity to the law which Israel had hitherto experienced, is described, as in Deu 32:30, upon the basis of the promise in Lev 26:7-8, and Deu 28:7, and in Jos 23:10 the thought of Jos 23:3 is repeated. To this there is attached, in Jos 23:11-13, the admonition to take heed for the sake of their souls (cf. Deu 4:15), to love the Lord their God (on the love of God as the sum of the fulfilment of the law, see Deu 6:5; Deu 10:12; Deu 11:13). For if they turned, i.e., gave up the faithfulness they had hitherto displayed towards Jehovah, and attached themselves to the remnant of these nations, made marriages with them, and entered into fellowship with them, which the Lord had expressly forbidden (Exo 34:12-15; Deu 7:3), let them know that the Lord their God would not cut off these nations before them any more, but that they would be a snare and destruction to them. This threat is founded upon such passages of the law as Exo 23:33; Deu 7:16, and more especially Num 33:55. The figure of a trap, which is employed here (see Exo 10:7), is still further strengthened by פּח, a snare (cf. Isa 8:14-15). Shotet, a whip or scourge, an emphatic form of the word derived from the poel of שׁוּט, only occurs here. "Scourges in your sides, and thorns in your eyes" (see Num 33:55). Joshua crowds his figures together to depict the misery and oppression which would be sure to result from fellowship with the Canaanites, because, from his knowledge of the fickleness of the people, and the wickedness of the human heart in its natural state, he could foresee that the apostasy of the nation from the Lord, which Moses had foretold, would take place but too quickly; as it actually did, according to Jdg 2:3., in the very next generation. The words "until ye perish," etc., resume the threat held out by Moses in Deu 11:17 (cf. Josh Deu 28:21.).

Verse 14

In the second part of his address, Joshua sums up briefly and concisely the leading thoughts of the first part, giving greater prominence, however, to the curse which would follow apostasy from the Lord. Jos 23:14-16 Now that Joshua was going the way of all the earth (all the inhabitants of the earth), i.e., going to die (Kg1 2:2), the Israelites knew with all the heart and all the soul, i.e., were fully convinced, that of all the good words (gracious promises) of God not one had failed, but all had come to pass (vid., Jos 21:45). But it was just as certain that the Lord would bring upon them every evil word that He spake through Moses (Lev 26:14-33; Deut 28:15-68, and Deu 29:14-28), if they transgressed His covenant. "The evil word" is the curse of rejection (Deu 30:1, Deu 30:15). "Until He have destroyed:" see Deu 7:24, and Deu 28:48. The other words as in Jos 23:13. If they went after other gods and served them, the wrath of the Lord would burn against them, and they would be quickly destroyed from the good land which He had given them (vid., Deu 11:17).

Verse 1

23:1-11 Joshua urged Israel’s leaders to be faithful.

Verse 2

23:2-3 The leaders . . . of Israel had experienced what God had done for them and to their enemies. Throughout the lifetimes of these leaders who outlived Joshua, Israel continued to be faithful to God (Judg 2:7).

Verse 4

23:4-5 Some of the land that Joshua had assigned to the various tribes remained unconquered. Israel’s gradual occupation of the land had an ecological reason (see Exod 23:29-30), a military reason (see Judg 1:19), and a theological reason (see Judg 2:20–3:4). Israel’s ensuing unfaithfulness delayed the settlement process by several centuries; instead of driving out the remaining Canaanites, Israel absorbed them, bringing God’s people even greater temptations to unfaithfulness. Joshua knew this to be a real danger (Josh 23:15-16).

Verse 6

23:6 Since before crossing the Jordan River to take the land of Canaan, Joshua’s guiding principle had been to be very careful to follow everything Moses wrote and not deviate. Now he passed on these instructions to the leaders who would succeed him in leading Israel.

Verse 7

23:7 Do not even mention . . . swear by . . . serve . . . or worship them: These four actions describe progressive involvement with idolatry.

Verse 8

23:8 To cling tightly or passionately to God would render impotent the temptation to stray off toward other gods. This same verb described a man clinging to his wife (Gen 2:24) and Ruth clinging to Naomi (Ruth 1:14).

Verse 9

23:9 Examples of great and powerful nations included the Anakim (11:21-22) and the city of Hazor (11:10).

Verse 10

23:10 God fights for you: Just as God had fought for the Israelites in the past (e.g., 10:11-14), he would continue to fight for them in the future.

Verse 11

23:11 be very careful to love: Love is a function of will and intention. Emotion and attraction are the results, not the essence, of love. Because love is (or is not) willed, love can be commanded but not coerced.

Verse 12

23:12-16 Apostasy—turning away from the true God—is fatal. • Because God is holy, Joshua could speak with optimism regarding God’s promises and the good land into which God had brought them. God will not change his holy character even if his people change. The rebellion of God’s people cannot damage his holiness, but rebellion will destroy those who rebel.

23:12 Joshua warned God’s people not to intermarry with their polytheistic neighbors because such an intimate relationship would lead the Israelites astray (Deut 7:3-4). However, Canaanites who desired to worship the Lord and join God’s people were welcomed (Josh 6:25; Ruth 4:10). Race, language, and ethnicity had no bearing on God’s prohibition of intermarriage; it was a matter of faithfulness to the Lord (cp. 2 Cor 6:14-15).

Verse 13

23:13 will no longer drive them out: If Israel associated with the Canaanite remnant, God would oblige the Israelites by not driving out that remnant. God ultimately gives people what they seek.

Verse 15

23:15-16 God had blessed the Israelites, and he would also certainly judge them if they turned away from him. Joshua’s warning against apostasy was prophetic; Israel did turn away, and God did not drive out the remaining Canaanites (Judg 2:20-23).