Joshua 23
ECFJoshua 23:7
Tertullian: Learning literature is allowable for believers, rather than teaching; for the principle of learning and of teaching is different. If a believer teaches literature, while he is teaching doubtless he commends, while he delivers he affirms, while he recalls he bears testimony to, the praises of idols interspersed therein. He seals the gods themselves with this name [of gods]; whereas the Law, as we have said, prohibits “the names of gods to be pronounced,” and this name [of God] to be conferred on vanity. Hence the devil gets men’s early faith built up from the beginnings of their erudition. Inquire whether he who teaches about idols commits idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behooves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things and will not receive them, and will be as safe as one who from one who knows it not knowingly accepts poison but does not drink it. — ON IDOLATRY 10
Joshua 23:10
Gregory of Nyssa: For faithful is he who has promised that “a thousand shall be chased by one,” and that “ten thousand shall be put to flight by two,” victory in battle being due not to numbers but to righteousness. — ANSWER TO EUNOMIUS’S SECOND BOOK
Joshua 23:14
Augustine of Hippo: In relation to what Joshua says about his near death: But I walk the path like all those who are on earth, in the translation made of the Hebrew it is said: I enter the road. The word “I travel” (recurro) used by the Seventy is to be understood in the same sense as it was said to man: until you return to the land from which you were taken (Genesis 3,19), a phrase to be understood referring to the body. But if we want to refer to the soul, according to Ecclesiastes: And the spirit returns to God who gave it, (Si 12,7) I do not believe that it can be said of all men, but only of those who have lived in such a way that they deserve to return to God, as its owner, who has created them. This can not be correctly interpreted either by those of whom it is said: spirit that goes and does not return (Sal 77,39). If this holy man Joshua Nave had not added: like all those on earth, there would be no problem. For we would not think about him anything else but what we read that is worthy of him. But, adding: like all those on earth, it is not surprising that the Latin translator put recourse (travel), did not mean more than “run through” (percurro) or “I’m running” ( excurro) if this means the Greek word aprotréjo. Because everyone “runs through” or “runs” along the path of life, when they have come to an end. But as this word (recourse) appears in the passage in which the parents of Rebekah say to the servant of Abraham: Behold Rebecca; Take it, go running, and be the wife of your master’s son, that’s why here I have interpreted this word in that way. — QUESTIONS ON JOSHUA, Q. 24 (tr. J. Litteral, draft)