Joshua 23

They then explain the design of their altar, not to be for worship in any way, but merely as a monument and a witness that they also were Israelites, and worshippers of Jehovah, and therefore was this altar made after “the pattern of the altar of the Lord,” and “not for burnt-offerings nor for sacrifices.” Phinehas and his companions seem delighted to discover that they had been misinformed, and that there was no just ground for their plea; and when they returned with their favourable report, the people also “blessed God,” and gave up all their hostile prejudices. Upon this incident the excellent Scott founds the following judicious observations. “‘Happy will it be when all professed Christians shall learn in their differences to copy the example of Israel, recorded in this chapter; and to unite zeal and steady adherence to the cause of truth, with candour, meekness, a readiness to understand each other, to explain, and to be satisfied with the sufficient explanation and concessions of their brethren.

Oh! how long shall acrimony, misrepresentation, ridicule, opprobrious epithets, and an obstinate pertinacity in defending every tittle, and carrying every sentiment to the utmost extreme—how long, I say, shall these things disgrace the very name of religious controversy, and confirm the prejudices of thousands against those precious truths, which have often been, and still are, contended for in so odious a manner!—May the Lord increase the number of those who endeavour to keep “the unity of the spirit in the bond of peace:” and may increasing grace and consolation be with all who love “the Lord Jesus Christ in sincerity, by whatever name they are distinguished!”’

Chap. XXII 1—16. Joshua’s farewell address to the heads of Israel.—Joshua and Caleb members to have been of one heart, and in all respects like-minded.

Faithful and courageous in the cause of the God of Israel, Joshua encouraged his brethren to go forward and take possession of the territory allotted them; but at the same time he cautions them against temporizing in religion, or halting between God and Baal, assuring them that their success mainly depended on their obedience. “If ye shall in any wise go back, and cleave unto the remnant of these nations, and shall make marriages with them,” &c. then “know for a certainty that the Lord your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides and thorns in your eyes, until you perish from off this good land, which the Lord your God hath given you.”

Of this we shall find many instances in the prosecution of their history. Having thus warned them of the consequences of rebellion, their leader appeals to them for the truth and fidelity of the divine promises. “And behold, this day I am going the way of all the earth; and ye know in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you.” Part of this respects Joshua himself, and part the Israelites. “I am,” says the aged veteran, “I am going the way of all the earth.” It has often been remarked by writers leaning to Deism, that the patriarchs on the approach of death say nothing of futurity; but speak simply of descending to the grave.

Joshua, however, must here be considered as a national leader, and, as such, addressing the heads of the nation, who, as such, were not immortal, “Your fathers, where are they? and the prophets, do they live for ever?” ((Zechariah 1:5).) It is not easy, however, to account for their tranquillity in death, but upon the principle that by faith they looked beyond the grave—as the New Testament assures us they all did; and laboured and suffered “that they might obtain a better resurrection;” which also our Lord himself strongly asserts in his confutation of the Sadducees, ((Matthew 22:31-32). (Hebrews 11:35).) None, indeed, but the most ignorant of mankind, and hardly they, can contemplate the prospect of futurity without the forebodings of an hereafter.

Even the untutored Indian looks for another state of existence beyond the great flood; and the unfortunate African anticipates a country where he shall be no more a slave; can we then suppose the ancient Hebrews, the nation thus favoured with divine revelation, to have been totally ignorant on this momentous subject? It is true, that national obedience can look only to temporal rewards, because nations (as above remarked) exist not beyond the grave; but it is utterly incredible that men devoted to God, as were Moses and Joshua, should thus reconcile themselves to a state of non-existence, or to eternal separation from that Being to whom their whole lives had been devoted.

Notes on the verses

The Lord God of gods.—Hebrew, El Elohim, JEHOVAH, three names of Deity, which Luther renders, “The strong God the Lord; the Je- Ver. 34, Ed.—That is, a witness; our translators have placed this word in italics, as not found in the common editions of the Hebrew Bible, though it is in some of those more early printed, in several of Kennicott’s and De Rossi’s MSS., and in the Arabic and Syriac; there can therefore be no doubt of its being genuine…

HAP. XXIII. Ver. 2. Joshua called for all Israel.—This verse gives some light into the form of government now established. He names four ranks in their power, and with great propriety and reason against whom they were supposed to have rebelled. Persons called together; 1.

The elders, (Zikenim,) or princes of the tribes, who composed the senate. 2. The heads, (Rashim,) or chiefs of families. 3. The judges, (Shophitim,) who heard and decided causes; and, 4. Officers, (Shoterim,) who put the laws in execution.

Ver. 5. He shall expel….. and drive them out.—“He shall disinherit them…. and ye shall inherit,”—Dr. Clarke.

Ver. 7. Come not among.—“Have no civil or social contracts with them, as these will infallibly lead to spiritual affinities—in consequence of which, ye will make honourable “mention of the name of their gods,” “swear by them,” and “serve them” in their abominable rites, and “bow yourselves unto them,” as your creators and preservers. All this will follow by simply coming among them.

He who walks in the counsel of the ungodly, will soon stand in the way of sinners, and sit in the seat of scorners.” —Bayster.