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Joshua 23:2 King James Version with Strong's Concordance (STRONG)

2 And Joshua H3091 called H7121 for all Israel, H3478 and for their elders, H2205 and for their heads, H7218 and for their judges, H8199 and for their officers, H7860 and said H559 unto them, I am old H2204 and stricken H935 in age: H3117

Cross Reference

Acts 20:17-35 STRONG

And G1161 from G575 Miletus G3399 he sent G3992 to G1519 Ephesus, G2181 and called G3333 the elders G4245 of the church. G1577 And G1161 when G5613 they were come G3854 to G4314 him, G846 he said G2036 unto them, G846 Ye G5210 know, G1987 from G575 the first G4413 day G2250 that G575 G3739 I came G1910 into G1519 Asia, G773 after what manner G4459 I have been G1096 with G3326 you G5216 at all G3956 seasons, G5550 Serving G1398 the Lord G2962 with G3326 all G3956 humility of mind, G5012 and G2532 with many G4183 tears, G1144 and G2532 temptations, G3986 which G3588 befell G4819 me G3427 by G1722 the lying in wait G1917 of the Jews: G2453 And how G5613 I kept back G5288 nothing G3762 that was profitable G4851 unto you, but G3361 have shewed G312 you, G5213 and G2532 have taught G1321 you G5209 publickly, G1219 and G2532 from G2596 house to house, G3624 Testifying G1263 both G5037 to the Jews, G2453 and also G2532 to the Greeks, G1672 repentance G3341 toward G1519 God, G2316 and G2532 faith G4102 toward G1519 our G2257 Lord G2962 Jesus G2424 Christ. G5547 And G2532 now, G3568 behold, G2400 I G1473 go G4198 bound G1210 in the spirit G4151 unto G1519 Jerusalem, G2419 not G3361 knowing G1492 the things that shall befall G4876 me G3427 there: G1722 G846 Save G4133 that G3754 the Holy G40 Ghost G4151 witnesseth G1263 in every G2596 city, G4172 saying G3004 that G3754 bonds G1199 and G2532 afflictions G2347 abide G3306 me. G3165 But G235 none G3762 of these things G3056 move me, G4160 neither G3761 count I G2192 my G3450 life G5590 dear G5093 unto myself, G1683 so G5613 that I might finish G5048 my G3450 course G1408 with G3326 joy, G5479 and G2532 the ministry, G1248 which G3739 I have received G2983 of G3844 the Lord G2962 Jesus, G2424 to testify G1263 the gospel G2098 of the grace G5485 of God. G2316 And G2532 now, G3568 behold, G2400 I G1473 know G1492 that G3754 ye G5210 all, G3956 among G1722 whom G3739 I have gone G1330 preaching G2784 the kingdom G932 of God, G2316 shall see G3700 my G3450 face G4383 no more. G3765 Wherefore G1352 I take G3143 you G5213 to record G3143 this G1722 G4594 day, G2250 that G3754 I G1473 am pure G2513 from G575 the blood G129 of all G3956 men. For G1063 I have G5288 not G3756 G3361 shunned G5288 to declare G312 unto you G5213 all G3956 the counsel G1012 of God. G2316 Take heed G4337 therefore G3767 unto yourselves, G1438 and G2532 to all G3956 the flock, G4168 over G1722 the which G3739 the Holy G40 Ghost G4151 hath made G5087 you G5209 overseers, G1985 to feed G4165 the church G1577 of God, G2316 which G3739 he hath purchased G4046 with G1223 his own G2398 blood. G129 For G1063 I G1473 know G1492 this, G5124 that G3754 after G3326 my G3450 departing G867 shall grievous G926 wolves G3074 enter in G1525 among G1519 you, G5209 not G3361 sparing G5339 the flock. G4168 Also G2532 of G1537 your G5216 own selves G846 shall G450 men G435 arise, G450 speaking G2980 perverse things, G1294 to draw away G645 disciples G3101 after G3694 them. G846 Therefore G1352 watch, G1127 and remember, G3421 that G3754 by the space of three years G5148 I ceased G3973 not G3756 to warn G3560 every G1538 one G1520 night G3571 and G2532 day G2250 with G3326 tears. G1144 And G2532 now, G3569 brethren, G80 I commend G3908 you G5209 to God, G2316 and G2532 to the word G3056 of his G846 grace, G5485 which G3588 is able G1410 to build you up, G2026 and G2532 to give G1325 you G5213 an inheritance G2817 among G1722 all G3956 them which are sanctified. G37 I have coveted G1937 no man's G3762 silver, G694 or G2228 gold, G5553 or G2228 apparel. G2441 Yea, G1161 ye yourselves G846 know, G1097 that G3754 these G3778 hands G5495 have ministered G5256 unto my G3450 necessities, G5532 and G2532 to them that were G5607 with G3326 me. G1700 I have shewed G5263 you G5213 all things, G3956 how that G3754 so G3779 labouring G2872 ye ought G1163 to support G482 the weak, G770 and G5037 to remember G3421 the words G3056 of the Lord G2962 Jesus, G2424 how G3754 he G846 said, G2036 It is G2076 more G3123 blessed G3107 to give G1325 than G2228 to receive. G2983

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Joshua 23

Commentary on Joshua 23 Matthew Henry Commentary


Chapter 23

In this and the following chapter we have two farewell sermons, which Joshua preached to the people of Israel a little before his death. Had he designed to gratify the curiosity of succeeding ages, he would rather have recorded the method of Israel's settlement in their new conquests, their husbandry, manufacturers, trade, customs, courts of justice, and the constitutions of their infant commonwealth, which one would wish to be informed of; but that which he intended in the registers of this book was to entail on posterity a sense of religion and their duty to God; and therefore, overlooking these things which are the usual subjects of a common history, he here transmits to his reader the methods he took to persuade Israel to be faithful to their covenant with their God, which might have a good influence on the generations to come who should read those reasonings, as we may hope they had on that generation which then heard them. In this chapter we have,

  • I. A convention of the states called (v. 1, 2), probably to consult about the common concerns of their land, and to set in order that which, after some years' trial, being left to their prudence, was found wanting.
  • II. Joshua's speech to them as the opening, or perhaps at the concluding, of the sessions, to hear which was the principal design of their coming together. In it,
    • 1. Joshua reminds them of what God had done for them (v. 3, 4, 9, 14), and what he was ready to do yet further (v. 5, 10).
    • 2. He exhorts them carefully and resolutely to persevere in their duty to God (v. 6, 8, 11).
  • III. He cautions them against all familiarity with their idolatrous neighbours (v. 7).
  • IV. He gives them fair warning of the fatal consequences of it, if they should revolt from God and turn to idols (v. 12, 13, 15, 16). In all this he showed himself zealous for his God, and jealous over Israel with a godly jealousy.

Jos 23:1-10

As to the date of this edict of Joshua,

  • I. No mention at all is made of the place where this general assembly was held; some think it was at Timnath-serah, Joshua's own city, where he lived, and whence, being old, he could not well remove. But it does not appear that he took so much state upon him; therefore it is more probable this meeting was at Shiloh, where the tabernacle of meeting was, and to which place, perhaps, all the males that could had now come up to worship before the Lord, at one of the three great feasts, which Joshua took the opportunity of, for the delivering of this charge to them.
  • II. There is only a general mention of the time when this was done. It was long after the Lord had given them rest, but it is not said how long, v. 1. It was,
    • 1. So long as that Israel had time to feel the comforts of their rest and possessions in Canaan, and to enjoy the advantages of that good land.
    • 2. So long as that Joshua had time to observe which ways their danger lay of being corrupted, namely, by their intimacy with the Canaanites that remained, against which he is therefore careful to arm them.
  • III. The persons to whom Joshua made this speech: To all Israel, even their elders, etc. So it might be read, v. 2. They could not all come within hearing, but he called for all the elders, that is, the privy-counsellors, which in later times constituted the great Sanhedrim, the heads of the tribes, that is, the noblemen and gentlemen of their respective countries, the judges learned in the laws, that tried criminals and causes, and gave judgment upon them, and, lastly, the officers or sheriffs, who were entrusted with the execution of those judgments. These Joshua called together, and to them he addressed himself,
    • 1. That they might communicate what he said, or at least the sense and substance of it, to those under them in their respective countries, and so this charge might be dispersed through the whole nation.
    • 2. Because, if they would be prevailed upon to serve God and cleave to him, they, by their influence on the common people, would keep them faithful. If great men be good men, they will help to make many good.
  • IV. Joshua's circumstances when he gave them this charge: He was old and stricken in age (v. 1), probably it was in the last year of his life, and he lived to be 110 years old, ch. 24:29. And he himself takes notice of it, in the first words of is discourse, v. 2. When he began to be old, some years ago, God reminded him of it (ch. 13:1): Thou art old. But now he did himself feel so much of the decays of age that he needed not to be told of it, he readily speaks of it himself: I am old and stricken in age. He uses it,
    • 1. As an argument with himself to give them this charge, because being old he could expect to be but a little while with them, to advise and instruct them, and therefore (as Peter speaks, 2 Pt. 1:13) as long as he is in this tabernacle he will take all opportunities to put them in remembrance of their duty, knowing by the increasing infirmities of age that he must shortly put off this tabernacle, and desiring that after his decease they might continue as good as they were now. When we see death hastening towards us, this should quicken us to do the work of life with all our might.
    • 2. As an argument with them to give heed to what he said. he was old and experienced, and therefore to be the more regarded, for days should speak; he had grown old in their service, and had spent himself for their good, and therefore was to be the more regarded by them. He was old and dying; they would not have him long to preach to them; therefore let them observe what he said now, and lay it up in store for the time to come.
  • V. The discourse itself, the scope of which is to engage them if possible, them and their seed after them, to persevere in the true faith and worship of the God of Israel.
    • 1. He puts them in mind of the great things God had done for them, now in his days, and under his administration, for here he goes no further back. And for the proof of this he appeals to their own eyes (v. 3): "You have seen all that the Lord your God has done; not what I have done, or what you have done (we were only instruments in God's hand), but what God himself has done by me and for you.'
      • (1.) Many great and mighty nations (as the rate of nations then went) were driven out from as fine a country as any was at that time upon the face of the earth, to make room for Israel. "You see what he has done to these nations, who were his creatures, the work of his hands, and whom he could have made new creatures and fit for his service; yet see what destruction he has made of them because of you (v. 3), how he has driven them out from before you (v. 9), as if they were of no account with him, though great and strong in comparison with you.'
      • (2.) They were not only driven out (this they might have been, and yet sent to some other country less rich to begin a new plantation there, suppose to that wilderness in which Israel had wandered so long, and so they would only have exchanged seats with them), but they were trodden down before them; though they held out against them with the greatest obstinacy that could be, yet they were subdued before them, which made the possessing of their land so much the more glorious to Israel and so much the more illustrious an instance of the power and goodness of the God of Israel (v. 3): "The Lord your God has not only led you, and fed you, and kept you, but he has fought for you as a man of war,' by which title he was known among them when he first brought them out of Egypt, Ex. 15:3. So clear and cheap were all their victories, during the course of this long war, that no man had been able to stand before them (v. 9), that is, to make head against them, so as to put them in fear, create them any difficulty, or give any check to the progress of their victorious arms. In every battle they carried the day, and in every siege they carried the city; their loss before Ai was upon a particular occasion, was inconsiderable, and only served to show them on what terms they stood with God; but, otherwise, never was army crowned with such a constant uninterrupted series of successes as the armies of Israel were in the wars of Canaan.
      • (3.) They had not only conquered the Canaanites, but were put in full possession of their land (v. 4): "I have divided to you by lot these nations, both those which are cut off and those which remain, not only that you may spoil and plunder them, and live at discretion in their country for a time, but to be a sure and lasting inheritance for your tribes. You have it not only under your feet, but in your hands.'
    • 2. He assures them of God's readiness to carry on and complete this glorious work in due time. It is true some of the Canaanites did yet remain, and in some places were strong and daring, but this should be no disappointment to their expectations; when Israel was so multiplied as to be able to replenish this land God would expel the Canaanites to the last man, provided Israel would pursue their advantages and carry on the war against them with vigour (v. 5): "The Lord your God will drive them from out of your sight, so that there shall not be a Canaanite to be seen in the land; and even that part of the country which is yet in their hands you shall possess.' If it were objected that the men of war of the several tribes being dispersed to their respective countries, and the army disbanded, it would be difficult to get them together when there was occasion to renew the war upon the remainder of the Canaanites, in answer to this he tells them what little need they had to be in care about the numbers of their forces (v. 10): One man of you shall chase a thousand, as Jonathan did, 1 Sa. 14:13. "Each tribe may venture for itself, and for the recovery of its own lot, without fearing disadvantage by the disproportion of numbers; for the Lord your God, whose all power is, both to inspirit and to dispirit, and who has all the creatures at his beck, he it is that fighteth for you; and how many do you reckon him for?'
    • 3. He hereupon most earnestly charges them to adhere to their duty, to go on and persevere in the good ways of the Lord wherein they had so well set out. He exhorts them,
      • (1.) To be very courageous (v. 6): "God fighteth for you against your enemies, do you therefore behave yourselves valiantly for him. Keep and do with a firm resolution all that is written in the book of the law.' He presses upon them no more than what they were already bound to. "Keep with care, do with diligence, and eye what is written with sincerity.'
      • (2.) To be very cautious: "Take heed of missing it, either on the right hand or on the left, for there are errors and extremes on both hands. Take heed of running either into a profane neglect of any of God's institutions or into a superstitious addition of any of your own inventions.' They must especially take heed of all approaches towards idolatry, the sin to which they were first inclined and would be most tempted, v. 7.
        • [1.] They must not acquaint themselves with idolaters, nor come among them to visit them or be present at any of their feasts or entertainments, for they could not contract any intimacy nor keep up any conversation with them, without danger of infection.
        • [2.] They must not show the least respect to any idol, nor make mention of the name of their gods, but endeavour to bury the remembrance of them in perpetual oblivion, that the worship of them may never be revived. "Let the very name of them be forgotten. Look upon idols as filthy detestable things, not to be named without the utmost loathing and detestation.' The Jews would not suffer their children to name swine's flesh, because it was forbidden, lest the name of it should occasion their desiring it; but, if they had occasion to speak of it, they must call it that strange thing. It is a pity that among Christians the names of the heathen gods are so commonly used, and made so familiar as they are, especially in plays and poems: let those names which have been set up in rivalship with God be for ever loathed and lost.
        • [3.] They must not countenance others in showing respect to them. They must not only not swear by them themselves, but they must not cause others to swear by them, which supposes that they must not make any covenants with idolaters, because they, in the confirming of their covenants, would swear by their idols; never let Israelites admit such an oath.
        • [4.] They must take heed of these occasions of idolatry, lest by degrees they should arrive at the highest step of it, which was serving false gods, and bowing down to them, against the letter of the second commandment.
      • (3.) To be very constant (v. 8): Cleave unto the Lord your God, that is, "delight in him, depend upon him, devote yourselves to his glory, and continue to do so to the end, as you have done unto this day, ever since you came to Canaan;' for, being willing to make the best of them, he looks not so far back as the iniquity of Peor. There might be many things amiss among them, but they had not forsaken the Lord their God, and it is in order to insinuate his exhortation to perseverance with the more pleasing power that he praises them. "Go on and prosper, for the Lord is with you while you are with him.' Those that command should commend; the way to make people better is to make the best of them. "You have cleaved to the Lord unto this day, therefore go on to do so, else you lose the praise and recompence of what you have wrought. Your righteousness will not be mentioned unto you if you turn from it.'

Jos 23:11-16

Here,

  • I. Joshua directs them what to do, that they might persevere in religion, v. 11. Would we cleave to the Lord, and not forsake him,
    • 1. We must always stand upon our guard, for many a precious soul is lost and ruined through carelessness: "Take heed therefore, take good heed to yourselves, to your souls (so the word is), that the inward man be kept clean from the pollutions of sin, and closely employed in the service of God.' God has given us precious souls with this charge, "Take good heed to them, keep them with all diligence, above all keepings.'
    • 2. What we do in religion we must do from a principle of love, not by constraint or from a slavish fear of God, but of choice and with delight. "Lord the Lord your God, and you will not leave him.'
  • II. He urges God's fidelity to them as an argument why they should be faithful to him (v. 14): "I am going the way of all the earth, I am old and dying.' To die is to go a journey, a journey to our long home; it is the way of all the earth, the way that all mankind must go, sooner or later. Joshua himself, though so great and good a man, and one that could so ill be spared, cannot be exempted from this common lot. He takes notice of it here that they might look upon these as his dying words, and regard them accordingly. Or thus: "I am dying, and leaving you. Me you have not always; but if you cleave to the Lord he will never leave you.' Or thus, "Now that I am near my end it is proper to look back upon the years that are past; and, in the review, I find, and you yourselves know it in all your hearts and in all your souls, by a full conviction on the clearest evidence, and the thing has made an impression upon you'-(that knowledge does us good which is seated, not in the head only, but in the heart and soul, and with which we are duly affected)-"you know that not one thing hath failed of all the good things which the Lord spoke concerning you' (and he spoke a great many); see ch. 21:45. God had promised them victory, rest, plenty, his tabernacle among them, etc., and not one thing had failed of all he had promised. "Now,' said he, "has God been thus true to you? Be not you false to him.' It is the apostle's argument for perseverance (Heb. 10:23), He is faithful that has promised.
  • III. He gives them fair warning what would be the fatal consequences of apostasy (v. 12, 13, 15, 16): "If you go back, know for a certainty it will be your ruin.' Observe,
    • 1. How he describes the apostasy which he warns them against. The steps of it would be (v. 12) growing intimate with idolaters, who would craftily wheedle them, and insinuate themselves into their acquaintance, now that they had become lords of the country, to serve their own ends. The next step would be intermarrying with them, drawn to it by their artifices, who would be glad to bestow their children upon these wealthy Israelites. And the consequence of that would be (v. 16) serving other gods (which were pretended to be the ancient deities of the country) and bowing down to them. Thus the way of sin is down-hill, and those who have fellowship with sinners cannot avoid having fellowship with sin. This he represents,
      • (1.) As a base and shameful desertion; "it is going back from what you have so well begun,' v. 12.
      • (2.) As a most perfidious breach of promise (v. 16): "It is a transgression of the covenant of the Lord your God, which he commanded you, and which you yourselves set your hand to.' Other sins were transgressions of the law God commanded them, but this was a transgression of the covenant he commanded them, and amounted to a breach of the relation between God and them and a forfeiture of all the benefits of the covenant.
    • 2. How he describes the destruction which he warns them of. He tells them,
      • (1.) That these remainders of the Canaanites, if they should harbour them, and indulge them, and join in affinity with them, would be snares and traps to them, both to draw them to sin (not only to idolatry, but to all immoralities, which would be the ruin, not only of their virtue, but of their wisdom and sense, their spirit and honour), and also to draw them into foolish bargains, unprofitable projects, and all manner of inconveniences; and having thus by underhand practices decoyed them into one mischief or other, so as to gain advantages against them, they would then act more openly, and be scourges in their sides and thorns in their eyes, would perhaps kill or drive away their cattle, burn or steal their corn, alarm or plunder their houses, and would be all ways possible be vexatious to them; for, whatever pretences of friendship they might make, a Canaanite, unless proselyted to the faith and worship of the true God, would in every age hate the very name and sight of an Israelite. See how the punishment would be made to answer the sin, nay, how the sin itself would be the punishment.
      • (2.) That the anger of the Lord would be kindled against them. Their making leagues with the Canaanites would not only give those idolaters the opportunity of doing them a mischief, and be the fostering of snakes in their bosoms, but it would likewise provoke God to become their enemy, and would kindle the fire of his displeasure against them.
      • (3.) That all the threatenings of the word would be fulfilled, as the promise had been, for the God of eternal truth is faithful to both (v. 15): "As all good things have come upon you according to the promise, so long as you have kept close to God, so all evil things will come upon you according to the threatening, if you forsake him.' Moses had set before them good and evil; they had experienced the good, and were now in the enjoyment of it, and the evil would as certainly come if they were disobedient. As God's promises are not a fool's paradise, so his threatenings are not bugbears.
      • (4.) That it would end in the utter ruin of their church and nation, as Moses had foretold. This is three times mentioned here. Your enemies will vex you until you perish from off this good land, v. 13. Again, "God will plague you until he have destroyed you from off this good land, v. 15. Heaven and earth will concur to root you out, so that (v. 16) you shall perish from off the good land.' It will aggravate their perdition that the land from which they shall perish is a good land, and a land which God himself had given them, and which therefore he would have secured to them if they by their wickedness had not thrown themselves out of it. Thus the goodness of the heavenly Canaan, and the free and sure grant God has made of it, will aggravate the misery of those that shall for ever be shut out and perish from it. Nothing will make them see how wretched they are so much as to see how happy they might have been. Joshua thus sets before them the fatal consequences of their apostasy, that, knowing the terror of the Lord, they might be persuaded with purpose of heart to cleave to him.