Josué 24
Bob Utley · Citado em PreceptAustin
Josué 24
Utley - There are several terms that describe leaders within Israel. Their exact meaning is often speculation: Elders, Joshua 8:33; 23:2; 24:1, Heads, Joshua 23:2; 24:1, Judges, Joshua 8:33; 23:2; 24:1 and Officers, Joshua 8:33; 23:2; 24:1 Matthew Henry's Concise Commentary - Verses 1-14. We must never think our work for God done, till our life is done. If he lengthen out our days beyond what we expected, like those of Joshua, it is because he has some further service for us to do. He who aims at the same mind which was in Christ Jesus, will glory in bearing the last testimony to his Saviour's goodness, and in telling to all around, the obligations with which the unmerited goodness of God has bound him. The assembly came together in a solemn religious manner. Joshua spake to them in God's name, and as from him. His sermon consists of doctrine and application. The doctrinal part is a history of the great things God had done for his people, and for their fathers before them. The application of this history of God's mercies to them, is an exhortation to fear and serve God, in gratitude for his favour, and that it might be continued. GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 Gathered all the tribes. That is, the heads, elders, and chief men of the tribes, though not them exclusively. See on Joshua 23:2. Joshua probably found his life prolonged beyond his expectation, and, like Peter in his old age, thinking it meet ‘as long as he was in this tabernacle to do his utmost towards ‘putting’ and keeping his people ‘in remembrance’ of the great things of their duty (cf 2Pe 1:12-13, 14,15+, 2Pe 3:1-2+), embraces one more opportunity of convening the tribes by their representatives, and giving them a solemn parking charge. The pious servants of God may be disabled through age and infirmities from continuing their personal exertions, but they will never relax their zeal in the service of their divine Master; and what they want in effective labors, they will endeavor to supply by stimulating and confirming the zeal of others. As Moses, at an advanced age, renewed the covenant in the plains of Moab which had been first entered into at Horeb forty years before (cf Dt 5:1-3,4+), so Joshua on this occasion imitates his example, and makes it his last labor to engage the tribes of Israel once more to give themselves up to God, in a perpetual covenant. Thus the good effects of his influence would remain when he himself was taken from them (ED: BUT SADLY THE "GOOD EFFECTS" LASTED ONLY WITH THOSE WHO SURVIVED JOSHUA, NOT WITH THE NEXT GENERATION WHO DID NOT PERSONALLY KNOW JOSHUA - Jdg 2:8-9, 10, 11+). ‘We must never think our work for God done till our life is done; and if he lengthen out our days beyond what we thought, we must conclude it is because he has some further service for us to do’ Henry. To Shechem. As it is immediately added that ‘they presented themselves before God,’ the natural inference would be that this transaction took place in the presence of the ark and the tabernacle, the usual meeting place of God and his people, which were now, as far as we know, at Shiloh instead of Shechem. This has occasioned some difficulty to commentators, especially as the Greek of the Sept. has Σηλω, Shilo, both here and v. 25, though the Aldine and Complutensian editions have Συχεμ, Sychem, in both places, which leads us to suppose that the former reading is a designed alteration, made with a view to obviate an apprehended discrepancy in the original. At any rate, there is no sufficient ground for questioning the genuineness of the present Hebrew text. The two following solutions, therefore, may be proposed; either, (1) By Shechem here is meant not the city so called, but the territory adjacent, extending to the distance of several miles, within the limits of which it is conjectured that Shiloh stood. But this is less likely, as Shiloh was at least ten miles distant from Shechem, and if the meeting had been at Shiloh we can see no reason why it should not have been expressly so stated. Or, (2) that Shechem was really the place of the convocation, but that the tabernacle was for the present occasion transferred their, as we learn Jdg. 20:1, 18; 1 Sa 4:3; 2 Sa 15:24, that it was sometimes on extraordinary emergencies temporarily removed. There were several reasons why Shechem should be considered the most suitable place for the assembling of the tribes on this occasion. It was a Levitical city, and nearer than Shiloh to Timnath-serah, Joshua’s residence, whose age and infirmities might at this time have in capaciated him from travelling even a shor distance from home. It was the place where the covenant was first made with Abraham ages before, Gen. 12:6, 7, and so would be a peculiarly appropriate place for renewing that covenant, which was one end to be answered by their now coming together. It adds to the force of this reason, that it was in this immediate vicinity, between the two mounts Mount Gerizim and Mount Ebal, that Joshua had before, on their first entrance into Canaan, convened the nation for a similar object, ch. 8:30–35. So that all the associations connected with the place would tend eminently to heighten the solemnity and impressiveness of the transaction in which they were about to engage. If, moreover, as from v. 32, many suppose it was on this occasion that the bones of Joseph, and perhaps of the other patriarchs, Acts 7:15, 16, were deposited in the piece of ground which his father gave him near Shechem, it would constitute another strong reason for selecting this, in preference to Shilo, as the place of the present meeting. That such was the fact, however, whatever might have been the reasons, and whatever the imagined difficulties involved in the supposition, there can be no doubt as long as we adhere to the letter of the sacred record. Presented themselves before God. As intimated above, the presumption is that this presentation of themselves was before the ark of the covenant and the tabernacle, the visible residence of God among his people, and now removed to Shechem to give additional solemnity to the proceedings of the assembly. This impression is confirmed by Joshua 24:26, where it is said that ‘a great stone was set up there under an oak that was by the sanctuary of the Lord;’ i. e. by the place where the sanctuary temporarily stood during the time of that convention. Yet the words do not necessarily demand this construction. The phrase ‘before God,’ or ‘before the Lord,’ is sometimes equivalent to religiously, devoutly, as if under the inspection of the divine eye. Thus Isaac, Gen. 27:7, is said to have blessed Jacob, ‘before the Lord,’ i. e. as in his presence, in his name, in a very solemn and devout manner. So Jephthah is said, Jdg. 11:11, to have uttered all his words ‘before the Lord;’ in the same sense. See on Josh 4:13. Theodore Epp All of Grace In this final part of his discourse, Joshua rehearsed God's wonderful deliverances of Israel, beginning with God's calling of the people in Abraham and His protection and leading of the patriarchs, Isaac and Jacob. Israel's deliverance from Egypt, the opening of the Red Sea and the destruction of Pharaoh's army are briefly retold. God's protection and provision for them in the wilderness, His deliverance of them from the Amorites, from those who would have enslaved them and tried to curse them, and His bringing Israel safely into Canaan, giving them a glorious land as a gift, are recounted. Then Joshua added that God did not give them the possessions in Canaan because they deserved them. They did not merit His gifts. God said, "I have given you a land for which ye did not labour, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not do ye eat." This is true, too, with our eternal salvation. We do not merit it by good works (see notes Ephesians 2:8; 2:9) or by keeping the Law (see notes Romans 3:20;21; 22). Salvation becomes ours only as we believe in the finished work of Christ on the cross. "Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts 16:31). "But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace" (see note Romans 11:6). Joshua 24:2 Joshua said to all the people, "Thus says the LORD, the God of Israel, 'From ancient times your fathers lived beyond the River, namely, Terah, the father of Abraham and the father of Nahor, and they served other gods. Your fathers: Ge 11:26,31 12:1 31:53 De 26:5 Isa 51:2 Eze 16:3 served other gods: Jos 24:15 Ge 31:19,30,32,53 35:4 Joshua 24 Resources - Multiple Sermons and Commentaries YOUR ANCESTORS WERE IDOL WORSHIPPERS Joshua said to all the people - Joshua is old and could not have addressed all of Israel except through the officers and elders. Thus says the LORD, the God of Israel - Joshua is speaking God's words (beginning in next verse personal pronoun "I" occurs 17x), so in effect he is functioning as God's "mouthpiece," thus functioning as a prophet (in sense of speaking forth). Later when Joshua is speaking his own counsel to Israel he does speak words of a prophet in the sense of predicative of future events (e.g. see Josh 24:19) The LORD, the God of Israel - 66x in 66v - Exod. 5:1; Exod. 32:27; Jos. 7:13; Jos. 7:19; Jos. 7:20; Jos. 8:30; Jos. 9:18; Jos. 9:19; Jos. 10:40; Jos. 10:42; Jos. 13:14; Jos. 13:33; Jos. 22:24; Jos. 24:2; Jos. 24:23; Jdg. 4:6; Jdg. 5:3; Jdg. 5:5; Jdg. 6:8; Jdg. 11:21; Jdg. 11:23; Ruth 2:12; 1 Sam. 10:18; 1 Sam. 14:41; 1 Sam. 20:12; 1 Ki. 1:30; 1 Ki. 1:48; 1 Ki. 8:15; 1 Ki. 8:17; 1 Ki. 8:20; 1 Ki. 8:23; 1 Ki. 8:25; 1 Ki. 11:9; 1 Ki. 11:31; 1 Ki. 17:1; 2 Ki. 9:6; 2 Ki. 10:31; 2 Ki. 14:25; 2 Ki. 18:5; 2 Ki. 19:15; 2 Ki. 19:20; 2 Ki. 21:12; 1 Chr. 16:36; 1 Chr. 28:4; 2 Chr. 2:12; 2 Chr. 6:4; 2 Chr. 6:7; 2 Chr. 6:10; 2 Chr. 6:14; 2 Chr. 6:16; 2 Chr. 6:17; 2 Chr. 34:23; Ezr. 1:3; Ps. 41:13; Ps. 106:48; Isa. 17:6; Isa. 24:15; Isa. 37:21; Isa. 45:3; Jer. 11:3; Jer. 13:12; Jer. 25:15; Jer. 30:2; Jer. 42:9; Jer. 45:2; Mal. 2:16 From ancient times (olam) your fathers lived beyond the (Euphrates - map) River, namely, Terah, the father of Abraham and the father of Nahor, and they served (abad) other gods - NET = "They worshiped other gods" Served (abad) is translated with latreuo which means carrying out religious duties in a spirit of worship (Jesus uses it in Mt 4:10, Lk 4:8 where it is translated "worship"). In short, they were idolaters (see related note on Joshua 23:16). Terah Personal name perhaps meaning, “ibex.” The father f Abraham, Nahor, and Haran (Genesis 11:26). Along with a migration of people from Ur of the Chaldees, Terah moved his family, following the Euphrates River to Haran (Genesis 11:31). He intended to continue from Haran into Canaan, but died in Mesopotamia at the age of 205 (Genesis 11:32). A debate has centered on Terah's religious practices, for Joshua 24:2 apparently points to his family when it claims records that the father worshiped gods other than Yahweh. (Holman Bible Dictionary) All 12 uses of Terah in Scripture = Gen. 11:24; Gen. 11:25; Gen. 11:26; Gen. 11:27; Gen. 11:28; Gen. 11:31; Gen. 11:32; Num. 33:27; Num. 33:28; Jos. 24:2; 1 Chr. 1:26; Lk. 3:34 Utley - “they served other gods” Ur and Haran were both centers of the worship of the Moon goddess. ...Abraham was obviously involved to some extent. God chose him in grace, not because of his theology or unusual merit. The rabbis say he was persecuted by his neighbors because he was against idolatry. The hero in this text (and all other texts) is YHWH, not the human beings. The choice of Abraham was an act of pure grace and redemptive purpose (cf. Gen. 3:15; Acts 2:23; 3:18; 4:28; Luke 22:22). Served other gods is translated in the NET, NLT, NIV in this verse as "worshiped other gods." It is notable that the verb serve* (abad) is a keyword in Joshua 24 occurring 19 times (Josh 24:2, 3 times in Josh 24:14, 4 times in Joshua 24:15, 16, 18, 19, 20, 21, 22, 24, 31) and virtually every time is translated in the Septuagint with the verb latreuo which means carrying out religious duties in a spirit of worship (Jesus uses it in Mt 4:10, Lk 4:8 where it is translated "worship"). The NET translates wever occurrence of serve* as worship. I think that definitely picks up the gist of this chapter, which in the final analysis is about worship and who one chooses to worship. There can be no middle ground in our worship. Jesus was very clear when He said "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth (Mammon = an idol - see picture of "Mammon")." (Mt 6:24+) Keil (this is not the same as KEIL & DELITZSCH) - Terah had three sons, Abram, Nahor, and Haran (Gen. 11:27). Only the first two are mentioned here, as it was from them that the people of Israel descended, from Nahor, on the mother’s side, through Rebekka and her nieces Leah and Rachel, Gen. 22:23, and 29:10, 16 (Commentary on Joshua - go to page 484) Related Resources: Who was Terah in the Bible? | GotQuestions.org F B
Josué 24
Utley - “Mount Seir” This refers to the land south of the Dead Sea to the Gulf of Aqaba usually associated with Edom. YHWH gave this land to the descendants of Ishmael (cf. Gen. 16:7–14; 17:18, 20). But Jacob and his sons went down to Egypt - Believer's Study Bible - Note the contrast between Esau's apparent blessing and Jacob's apparent lack of blessing. Experience and the course of history often seem to conflict with God's purposes. GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 I gave unto Esau mount Seir. See on Ge 36:7-8. In order that the land of Canaan, by the removal of Esau, might be reserved entire to Jacob and his posterity. But Jacob and his children went down into Egypt. Where they suffered a long and grievous bondage, the particulars of which the speaker does not deem it necessary to recite. Related Resources: Who was Esau in the Bible? | GotQuestions.org What was the story of Jacob and Esau? | GotQuestions.org Why did God love Jacob and hate Esau (Malachi 1:3; Romans 9:13)? | GotQuestions.org Who was Jacob in the Bible? | GotQuestions.org What does Israel mean in the Bible? | GotQuestions.org Joshua 24:5 'Then I sent Moses and Aaron, and I plagued Egypt by what I did in its midst; and afterward I brought you out. Then I sent Moses and Aaron: Ex 3:10 Ex 4:12-13 Ps 105:26 I plagued Egypt : Ex 7:1-12:51 Ps 78:43-51 Ps 105:27-36 135:8,9 136:10 Joshua 24 Resources - Multiple Sermons and Commentaries MOSES, AARON, & PLAGUES DELIVERANCE FROM IN EGYPT Then- Marking progression in the divine narrative. Yahweh is presupposing that they had acquaintance with the adversity Israel experienced under Egyptian bondage. I sent Moses and Aaron - Notice again this was all undertaken at God's initiative, not man's. His sovereign grace permeates all of these passages. In Exodus Yahweh told Moses “Therefore, come now, and I (AT HIS INITIATIVE) will send you to Pharaoh, so that you may bring My people, the sons of Israel, out of Egypt.” (Ex 3:10+). And I plagued Egypt by what I did in its midst - A summary statement of Yahweh's 10 plagues that demonstrated His sovereignty, omnipotence and dominance over the greatest kingdom in the world at that time. Moses records Yahweh's promise of powerful plagues against Egypt "So I will stretch out My hand and strike Egypt with all My miracles which I shall do in the midst of it; and after that he will let you go. (Ex. 3:20+) And afterward I brought you out - Yahweh brought them out because He had forced Pharaoh to let them go! The sovereign God brought the children of Israel out of slavery in Egypt and strictly speaking this referred to the first generation (although a few of the second generation may have been born at that time). GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 5. According to that which I did among them. Heb. עשיתי בקרבו asilhi bekirbo, which I did in the midst of him. A peculiar phraseology, and not capable perhaps of being fully reached in any other language. It implies the essential reality of any thing compared with the outward manifestation, sign, or expression of it. Thus it is said of the butler and baker in prison, Ge 40:5, that they each dreamed a dream, ‘according to the interpretation of his dream,’ i. e. one of which the event answered to the dream itself; a dream capable of a sound interpretation, which Joseph gave, and which the actual fulfilment confirmed. So here the plagues of Egypt corresponded in fact, in reality, with all that had I been predicted of them beforehand, with all that was recorded of them afterwards, and with all that struck the senses at the time of their actual occurrence. There was no illusion about them in any manner or degree. It was all reality. Afterward I brought you out. Spoken of the present generation, though strictly true only of their fathers. Of the usus loquendi here involved, see note on Joshua 4:23. So also in the ensuing verses, where the reader will notice that the words your fathers and ye, them and you, are remarkably interchanged. Joshua 24:6 'I brought your fathers out of Egypt, and you came to the sea; and Egypt pursued your fathers with chariots and horsemen to the Red Sea. I brought: Ex 12:37,51 Mic 6:4 Egypt: Ex 14:1-15:27 Ne 9:11 Ps 77:15-20 78:13 136:13-15 Isa 63:12,13 Ac 7:36 Heb 11:29 Joshua 24 Resources - Multiple Sermons and Commentaries ISRAEL DELIVERED BUT TRAPPED AT THE RED SEA 'I brought your fathers out of Egypt and you came to the sea - He repeats the declaration that He brought Israel out of Egypt describing their initial journey to the edge of the Red Sea. And Egypt pursued your fathers with chariots and horsemen to the Red Sea - This prepares the audience for a review of Yahweh's second act of salvation of the nation from what otherwise would have been complete eradication by the powerful, well-equipped (chariots and horsemen) Egyptian army. See Utley's topic Chariots. Joshua 24:7 'But when they cried out to the LORD, He put darkness between you and the Egyptians, and brought the sea upon them and covered them; and your own eyes saw what I did in Egypt. And you lived in the wilderness for a long time. And when: Ex 14:10 he put: Ex 14:20 brought: Ex 14:27,28 your eyes: Ex 14:31 De 4:34 29:2 you lived: Jos 5:6 Nu 14:33,34 Ne 9:12-21 Ps 95:9,10 Ac 13:17,18 Heb 3:17 Joshua 24 Resources - Multiple Sermons and Commentaries ISRAEL CRIED, GOD HEARD EGYPTIANS DESTROYED But when they cried out to the LORD, He put darkness between you and the Egyptians - Here Yahweh describes when "The Angel of God, who had been going before the camp of Israel, moved and went behind them; and the pillar of cloud moved from before them and stood behind them. So it came between the camp of Egypt and the camp of Israel; and there was the cloud along with the darkness, yet it gave light at night. Thus the one did not come near the other all night." (Ex 14:19-20+). There was darkness on Egypt's side, light on Israel's side (cf darkness of the 9th plague - Ex 10:22+). And brought the sea upon them and covered them; and your own eyes saw what I did in Egypt - There is no mention of Israel's time at Mount Sinai or the giving of the Law. And you lived in the wilderness for a long time - This is euphemistic way of saying Israel was punished for their disbelief by wandering in the wilderness. He does not deal with the failure of the nation at Kadesh-Barnea. He does not have anything worthwhile to say about the wilderness wandering. GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 Dwelt in the wilderness a long season. A mild term for their being condemned to wander for forty years in the wilderness as a punishment for their sins. Joshua 24:8 'Then I brought you into the land of the Amorites who lived beyond the Jordan, and they fought with you; and I gave them into your hand, and you took possession of their land when I destroyed them before you. Jos 13:10 Nu 21:21-35 De 2:32-37 3:1-7 Ne 9:22 Ps 135:10,11 Ps 136:17-22 Joshua 24 Resources - Multiple Sermons and Commentaries SUMMARY OF CONQUEST OF SIHON AND OG Then I brought you into the land of the Amorites who lived beyond (EAST OF) the Jordan - Note I brought indicates God's guidance and protection, referring in this context to the Second Generation of Israel, the First Generation having died off. The land of the Amorites refers to the kingdoms of the two Amorite kings, Sihon and Og king of Bashan. And they fought with you; and I gave them into your hand, and you took possession of their land when I destroyed them before you - Note the repeated pattern of God's sovereignty (gave them into your hand...destroyed them) and Israel's responsibility (you took possession). Related Resource: Who were the Amorites? | GotQuestions.org Who was Sihon, king of the Amorites? | GotQuestions.org Who was Og king of Bashan? | GotQuestions.org Joshua 24:9 'Then Balak the son of Zippor, king of Moab, arose and fought against Israel, and he sent and summoned Balaam the son of Beor to curse you. Nu 22:5,6-21 De 23:4,5 Jdg 11:25 Mic 6:5 Joshua 24 Resources - Multiple Sermons and Commentaries BALAK AND BALAAM AGAINST ISRAEL Then Balak the son of Zippor, king of Moab, arose and fought (NET = "launched an attack," NIV = "prepared to fight") against Israel, and he sent and summoned Balaam the son of Beor to curse you - There is no record of an actual physical battle between Balak and Israel. The "war" that eventually was waged was a war that was on a spiritual front. Utley - “Balah … Balaam” This false prophet’s attempt to curse Israel (cf. Numbers 22) is alluded to several times (cf. Dt. 23:4–5; Josh 13:22; here; Neh. 13:2; Micah 6:5). GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 Then Balak—arose and warred against Israel. From the previous history, Nu. 23-24. and also from Jdg. 11:25, it would appear that Balak did not at any time actually engage in conflict with Israel. He is said, therefore, in this place to have ‘warred’ against them because he intended it, because he cherished a hostile purpose, and concerted his schemes and made his preparations accordingly. The Scripture idiom often speaks of men as doing what they fully design and endeavor to do, and it is a very slight stretch of language to denominate him a warring enemy who has all the will and lacks only the opportunity to become so. See Gen. 37:21; Ezek. 24:13; Mat. 5:28; John 10:32, 33. A similar phraseology occurs in v. 11, in reference to the men of Jericho, which is perhaps to be explained on the same principle. Related Resources: Who was Balak in the Bible? | GotQuestions.org Who was Balaam in the Bible? | GotQuestions.org Joshua 24:10 'But I was not willing to listen to Balaam. So he had to bless you, and I delivered you from his hand. Nu 22:11-12,18-20,35 23:3-12,15-26 24:5-10 Isa 54:17 Joshua 24 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 22:11-12+ ‘Behold, there is a people who came out of Egypt and they cover the surface of the land; now come, curse them for me; perhaps I may be able to fight against them and drive them out.’” 12 God said to Balaam, “Do not go with them; you shall not curse the people, for they are blessed.” BALAAM FORCED TO BLESS ISRAEL But I was not willing to listen to Balaam. So he had to bless you, and I delivered (natsal; Lxx = exaireo - rescue) you from his hand (yad - keep in mind "hand" in Hebrew use often speaks of power as in this context) - Yahweh rescued Israel from Balak. Yahweh does not mention the 24,000 Israelites who died. Bless (Lxx = eulogeo)(01288) barak is a verb which literally can mean to kneel (to go to one's knees - Camel in Ge 24:11, Solomon in 2Chr 6:13) as contrasted with standing position or even a bowing at the waist). And so barak can refer to an act of adoration sometimes on bended knee. To give divine blessings (Ge 1:22, 9:1-7) To esteem greatly or adore God for His blessings (Ge 24:48, Ps 103:1) To invoke blessings upon another (Ge 24:60, 27:4, 27) The Hebrew is usually translated in the Lxx with eulogeo which literally means to speak well of and in this context to pronounce or bestow a blessing or gracious benefit upon the recipient. The English definition of to bless means "pronounce words in a religious rite, to confer or invoke divine favor upon; ask God to look favorably." Barak in Joshua - Jos. 8:33; Jos. 14:13; Jos. 17:14; Jos. 22:6; Jos. 22:7; Jos. 22:33; Jos. 24:10 GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 I would not hearken unto Balaam. Would not comply with his secret wish and purpose, nor allow him to curse to you; would not fall in with or favor the ruling desire of his heart. Delivered you out of his hand. Out of the hand of Balak, and all the wicked machinations which he had set on foot against you. Joshua 24:11 'You crossed the Jordan and came to Jericho; and the citizens of Jericho fought against you, and the Amorite and the Perizzite and the Canaanite and the Hittite and the Girgashite, the Hivite and the Jebusite. Thus I gave them into your hand. You crossed the Jordan : Jos 3:14-17 4:10-12,23 Ps 114:3,5 the citizens of Jericho fought against you: Jos 6:1-27 10:1-11:23 Ne 9:24,25 Ps 78:54,55 105:44 Ac 7:45 13:19 Joshua 24 Resources - Multiple Sermons and Commentaries ISRAEL CROSSED JORDAN YAHWEH DELIVERED ENEMIES You crossed the Jordan and came to Jericho; and the citizens of Jericho fought against you, and the Amorite and the Perizzite and the Canaanite and the Hittite and the Girgashite, the Hivite and the Jebusite - Yahweh reviews Israel's powerful enemies which humanly speaking could not be defeated by a relatively untrained and smaller force. Thus I gave them into your hand - I gave = God's power and your hand = Israel's responsibility. The Lord is silent about their failure at Ai and with the Gibeonites. GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 The men of Jericho fought against you. Heb. ‘the masters or lords of Jericho.’ This is understood by many expositors of the rulers or magistrates of Jericho, but as the ensuing words, ‘the Amorites, the Perizzites,’ &c., seem to stand in immediate apposition with ‘men,’ or masters, we take it that they are meant by the term, and are called ‘masters’ of Jericho from the fact that that city belonged to an extensive confederacy composed of the various neighboring nations here specified, of whom it is obviously true that they ‘fought’ against Israel, and were signally delivered into their hand. If, however, the phrase be understood of the citizens, or chief men of the city of Jericho, though they did not actually meet Israel in the field, yet they may be said to have fought against them, inasmuch as they stood upon the defensive, and opposed them by shutting their gates, and probably in making what resistance they could after an entrance had been gained into the city. See on v. 9. Joshua 24:12 'Then I sent the hornet before you and it drove out the two kings of the Amorites from before you, but not by your sword or your bow. I sent: Ex 23:28 De 7:20 not: Ps 44:3-6 Joshua 24 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 23:28+ (NOTE THIS IS A PROPHETIC PROMISE) “I will send hornets ahead of you so that they will drive out the Hivites, the Canaanites, and the Hittites before you. Deuteronomy 7:20+ (NOTE THIS IS A PROPHETIC PROMISE) “Moreover, the LORD your God will send the hornet against them, until those who are left and hide themselves from you perish. Psalm 44:3-6+ (YAHWEH'S SOVEREIGNTY OVER ISRAEL'S ENEMIES) For by their own sword they did not possess the land, And their own arm did not save them, But Your (YAHWEH'S) right hand and Your arm and the light of Your presence, For You favored them. 4 You are my King, O God; Command victories for Jacob. 5 Through You we will push back our adversaries; Through Your name we will trample down those who rise up against us. 6 For I will not trust in my bow, Nor will my sword save me. YAHWEH SENT HORNETS AND DEFEATED AMORITE KINGS Then - Marks progress in the divine narrative. I sent the Hornet before you - Were these hornets literal or figurative? We cannot be dogmatic. NET renders it "I sent terror ahead of you to drive out before you the two Amorite kings." The important point (whatever "hornet" means) is that the Israelites understood that God had once again fulfilled His promises given to the first generation in Exodus 23:28+ and repeated to the second generation of Israel in Deuteronomy 7:20+. Once again this underscores God's faithfulness to fulfill every word, as recorded in Joshua 21:45+ and again in Joshua 23:14-15+. Utley - “hornet” This is possibly a metaphor of divine activity causing fear because, although it is mentioned several times (cf. Ex 23:28; Dt. 7:20), it is never listed as actually happening. The metaphor is also used in Dt. 1:44 ('BEES"). (ED: "hornet" is used only 3x in Scripture - Ex 23:28; Dt. 7:20; Jos 24:12) And it drove out the two kings of the Amorites (Sihon and Og) from before you, but not by your sword or your bow - The victory was the LORD's. Their victory was all of grace, not self effort. He is not saying Israel did not fight or use swords, etc, but that the reason they defeated a more powerful enemy was because of God's intervention. Related Resource: What does the Bible say about the hornet? | GotQuestions.org GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 I sent the hornet before you. Understood by some literally of the insect so called, by others figuratively of the anxieties, perplexities, and pungent terrors which invaded the minds of the Canaanites on the reported approach of the hosts of Israel. For further remarks on the subject, see on Ex 23:28, and ‘Illustrations of the Scriptures,’ p. 66. The writer of the apocryphal book entitled ‘The Wisdom of Solomon,’ seems to have taken the words as literally true. ch. 12:8–10, ‘Nevertheless, thou didst send wasps, forerunners of thine host, to destroy them by little and little. Not that thou wast unable to bring the ungodly under the hand of the righteous in battle, or to destroy them at once with cruel beasts, or with one rough word: But executing thy judgments by little and little thou gavest them place of repentance, not being ignorant that they were a naughty generation, and that their malice was bred in them, and that their cogitation would never be changed.’ Not with thy sword, nor with thy bow. Not that these implements were not made use of in their wars, but that they would have used them in vain unless God, by his secret or open judgments, had previously smitten and paralysed the power of the enemy. See the passage before quoted from Ps. 44:3. Dr. Woodrow Kroll Not For Sale Joshua 24:13 - "I [God] have given you a land for which you did not labor, and cities which you did not build, and you dwell in them; you eat of the vineyards and olive groves which you did not plant." Not for Sale - During the Spanish-American War, Clara Barton, the founder of the Red Cross, was working in Cuba. One day Colonel Theodore Roosevelt came to her and offered to buy food for some of his sick and wounded Rough Riders. But she refused to sell him what he wanted. Roosevelt could not understand. He cared about his men, and he was willing to pay for the supplies out of his own funds. So he went to the surgeon in charge, who said to him, "Colonel, just ask for it!" A smile broke over Roosevelt's face. Now he understood--the provisions were not for sale. "I will ask for it," he said, and when he did, he got the food at once. Joshua reminded the people that all they possessed--their land, their cities and their vineyards--were not the result of their own efforts. Certainly they had confronted the enemy. Obviously they had engaged in many dangerous and bloody battles. But those victories were not the ultimate source of their possessions. Instead, all that they owned was a gift from God. God is not in the retail business. All of our good deeds, our generous gifts, our religious activities could not begin to buy our salvation. But God is willing to give it to us. When we receive Christ as our Savior, all that God has is ours for the asking. Enjoy God's gracious gifts today. Thank Him for providing them without price and without cost. They are yours not because you buy them, but because God gives them. God's gifts are free, but they are not cheap. Joshua 24:13 'I gave you a land on which you had not labored, and cities which you had not built, and you have lived in them; you are eating of vineyards and olive groves which you did not plant.' I gave you a land : Jos 21:45 cities: Jos 11:13 De 6:10-12 8:7 Pr 13:22 Joshua 24 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 6:10-15+ “Then it shall come about when the LORD your God brings you into the land which He swore to your fathers, Abraham, Isaac and Jacob, to give you, great and splendid cities which you did not build, 11 and houses full of all good things which you did not fill, and hewn cisterns which you did not dig, vineyards and olive trees which you did not plant, and you eat and are satisfied, 12 then watch yourself, that you do not forget the LORD who brought you from the land of Egypt, out of the house of slavery (THIS THE PROBLEM WHEN WE ARE MATERIALLY PROSPEROUS). 13 “You shall fear only the LORD your God; and you shall worship Him and swear by His name. 14 “You shall not follow other gods, any of the gods of the peoples who surround you, 15 (A STRONG WARNING) for the LORD your God in the midst of you is a jealous God; otherwise the anger of the LORD your God will be kindled against you, and He will wipe you off the face of the earth. GOD'S GIFTS OF LAND AND CITIES I gave you a land on which you had not labored, and cities which you had not built, and you have lived in them; you are eating of vineyards and olive groves which you did not plant - Note again that the verb gave (Josh 24:3, twice in Josh 24:4, Josh 24:8, 11, 13) occurs repeatedly (six times) in this section emphasizing God's free, unmerited favor to Israel. God allowed Israel to plunder the Canaanites and take control of the Canaanite cities and agriculture. Utley - The Promised Land was an undeserved grace gift from YHWH for the purpose of establishing a people who would reflect His character and love to the nations In summary, from Joshua 24:3-13 God was emphasizing His great deeds on behalf of Israel with the clear implication that any greatness Israel had come to experience was not based on their efforts but on God's gracious enablement. Israel stood at this moment in world history because of the mercy and grace of God! GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 For which ye did not labor. Heb לא יגעת lo yâgatâ, thou didst not labor. The whole body of the nation addressed collectively as one person Of the vineyards and olive-yards—do you eat. That is, of their fruits; a usage of speech of not uncommon occurrence. Thus Gen. 3:11,’ Hast thou eaten of the tree, whereof,’ &c., i. e. of the fruit of the tree. So also Rev. 2:7, ‘I will give to him to eat of the tree of life.’ Joshua 24:2,8-14 We Have Fruit! I gave you a land on which you did not toil and cities you did not build. Joshua 24:13 The young mother sighed as she scraped together lunch for her 3-year-old daughter. Spying the empty fruit basket on the table in their tiny kitchen, she sighed and said aloud, “If we just had a basket of fruit, I would feel rich!” Her little girl overheard her. Weeks passed. God sustained the small family. Still, the struggling mom worried. Then one day her little girl bounded into the kitchen. “Look, Mommy, we’re rich!” she exclaimed, pointing at the full fruit basket on the table. Nothing had changed except that the family had purchased a bag of apples. When Joshua, the leader of the Israelites, was about to die, he shared a message from the Lord that recounted all God had done for them. And he noted, “You lived in the wilderness for a long time” (Josh. 24:7). Then he said, “[God] gave you a land on which you did not toil and cities you did not build; and you live in them and eat from vineyards and olive groves that you did not plant” (Josh 24:13). Joshua set up a large stone to remind Israel of God’s provision (Joshua 24:26). Like the Israelites, after a time of challenge and scarcity, that family now lives in a different place and enjoys fruit trees in a spacious yard, planted years earlier by a previous owner. If you visit them, you’ll find a bowl of fruit in their kitchen. It reminds them of God’s goodness and how a 3-year-old infused her family with faith, joy, and perspective. Thank God for how He has provided in the past. Thank Him for what He will do. Ask Him what He wants you to do. Then trust Him. Remembering God’s provision for yesterday gives hope and strength for today. Joshua 24:14 "Now, therefore, fear the LORD and serve Him in sincerity and truth; and put away the gods which your fathers served beyond the River and in Egypt, and serve the LORD. KJV Joshua 24:14 Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD. NET Joshua 24:14 Now obey the LORD and worship him with integrity and loyalty. Put aside the gods your ancestors worshiped beyond the Euphrates and in Egypt and worship the LORD. BGT Joshua 24:14 καὶ νῦν φοβήθητε κύριον καὶ λατρεύσατε αὐτῷ ἐν εὐθύτητι καὶ ἐν δικαιοσύνῃ καὶ περιέλεσθε τοὺς θεοὺς τοὺς ἀλλοτρίους οἷς ἐλάτρευσαν οἱ πατέρες ὑμῶν ἐν τῷ πέραν τοῦ ποταμοῦ καὶ ἐν Αἰγύπτῳ καὶ λατρεύετε κυρίῳ NLT Joshua 24:14 "So fear the LORD and serve him wholeheartedly. Put away forever the idols your ancestors worshiped when they lived beyond the Euphrates River and in Egypt. Serve the LORD alone. ESV Joshua 24:14 "Now therefore fear the LORD and serve him in sincerity and in faithfulness. Put away the gods that your fathers served beyond the River and in Egypt, and serve the LORD. NIV Joshua 24:14 "Now fear the LORD and serve him with all faithfulness. Throw away the gods your forefathers worshiped beyond the River and in Egypt, and serve the LORD. YLT Joshua 24:14 'And now, fear ye Jehovah, and serve Him, in perfection and in truth, and turn aside the gods which your fathers served beyond the River, and in Egypt, and serve ye Jehovah; LXE Joshua 24:14 And now fear the Lord, and serve him in righteousness and justice; and remove the strange gods, which our fathers served beyond the river, and in Egypt; and serve the Lord. CSB Joshua 24:14 "Therefore, fear the LORD and worship Him in sincerity and truth. Get rid of the gods your fathers worshiped beyond the Euphrates River and in Egypt, and worship Yahweh. NKJ Joshua 24:14 "Now therefore, fear the LORD, serve Him in sincerity and in truth, and put away the gods which your fathers served on the other side of the River and in Egypt. Serve the LORD! NRS Joshua 24:14 "Now therefore revere the LORD, and serve him in sincerity and in faithfulness; put away the gods that your ancestors served beyond the River and in Egypt, and serve the LORD. NAB Joshua 24:14 "Now, therefore, fear the LORD and serve him completely and sincerely. Cast out the gods your fathers served beyond the River and in Egypt, and serve the LORD. NJB Joshua 24:14 'So now, fear Yahweh and serve him truly and sincerely; banish the gods whom your ancestors served beyond the River and in Egypt, and serve Yahweh. fear the LORD: De 10:12 1Sa 12:24 Job 1:1 28:28 Ps 111:10 130:4 Ho 3:5 Ac 9:31 serve Him in sincerity and truth: Jos 24:23 Ge 17:1 20:5,6 De 18:13 2Ki 20:3 Ps 119:1,80 Lu 8:15 Joh 4:23,24 2Co 1:12 Eph 6:24 Php 1:10 put away the gods which your fathers served Jos 24:2,23 Ge 35:2 Ex 20:3,4 Lev 17:7 Ezr 9:11 Eze 20:18 Am 5:25,26 in Egypt: Eze 20:7,8 23:3 Joshua 24 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 10:12 (SEE NOTES ON CIRCUMCISE THE HEART) “Now, Israel, what does the LORD your God require from you, but to fear the LORD your God, to walk in all His ways and love Him, and to serve the LORD your God with all your heart and with all your soul, Romans 12:1-2+ Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed (present imperative see our need to depend on the Holy Spirit to obey) to this world, but be transformed (present imperative see our need to depend on the Holy Spirit to obey) by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect. FEAR & SERVE THE LORD PUT AWAY IDOLATRY Now, therefore - In view of the multiple manifestations of Yahweh's amazing grace and mercy to the nation of Israel (cf a similar charge in Ro 12:1). The LORD's words would have been ringing in their ears. Joshua is now issuing the commandments in light of what Yahweh had just stated in reviewing Israel's history. Divine truth calls for a right (-eous) response! Keil - After having thus briefly reviewed the great and glorious acts of God, and set them before the eyes of the Israelites, Joshua calls upon them for gratitude, and urges them to worship their God in sincerity and truth, on account of the abundance of his mercy towards them...now, as ye have received from your God such inexhaustible proofs of His love, (Commentary on Joshua - go to page 484) NET NOTE points out - Joshua quotes the LORD's words in Joshua 24:2–13 (note that the LORD speaks in the first person in these verses); in Josh 24:14–15 Joshua himself exhorts the people (note the third person references to the LORD) Believer's Study Bible - This passage consists of four statements by Joshua (Josh 24:14, 15, 19, 20, 22a, 23), beginning and ending with a demand for commitment to Yahweh, and includes four responses by Israel (Josh 24:16-18, 21, 22b, 24). Now therefore indicates that the commitment Joshua is demanding is the logical result of what God has done (cf. Ro 12:1). Fear the LORD and serve Him in sincerity (NET - integrity) and truth - Joshua is a general to the very end, here issuing his final commands. NLT = "So fear the LORD and serve him wholeheartedly." Based on the incredible bestowal of divine grace on the sons of Israel, Joshua now issues 5 commands (4 here and choose in next passage). See fear in Lev. 19:32; 25:36, 43; Dt. 5:29; 6:2, 13, 24; 10:12, 20; 13:4; 14:23; 17:19; Josh. 4:24. Note that godly fear lead to godly activity (serve Him in sincerity...). The idea of in sincerity and truth is to serve Yahweh without hypocrisy. John
Josué 24
Utley - The JPSOA (The Jewish Publication Society of America) translation has “with undivided loyalty.” These terms focus on an inner attitude and outer lifestyle (cf. Dt. 6:4–5). The term “truth” (BDB 54) is the OT root for faith, believe, trust, which is paralleled to the NT term (pistis, pistos, pisteuō). See And put away the gods which your fathers served beyond the (Euphrates) River and in Egypt - In Stephen's sermon in Acts, he alludes to foreign gods that were carried about by the second generation in the wilderness, declaring "YOU ALSO TOOK ALONG THE TABERNACLE OF MOLOCH AND THE STAR OF THE GOD ROMPHA, THE IMAGES WHICH YOU MADE TO WORSHIP. I ALSO WILL REMOVE YOU BEYOND BABYLON." (Acts 7:43+) The same Hebrew verb put away was used in Joshua 23:6+ in his charge to “Be very firm, (be strong - chazaq) then, to keep and do all that is written in the book of the law of Moses (IN A WORD - "OBEY"), so that (PURPOSE CLAUSE) you may not turn aside (sur) from it to the right hand or to the left." Yahweh used this same verb (sur) in giving Joshua His "marching orders" at the beginning of this book... “Only be strong and very courageous; be careful to do according to all the law which Moses My servant commanded you; do not turn (sur) from it to the right or to the left, so that you may have success wherever you go. (Joshua 1:7+) (COMPARE) “So you shall observe to do just as the LORD your God has commanded you (OBEY); you shall not turn (sur) aside to the right or to the left. (Dt 5:32+) TSK has an interesting note on put away the gods - : From this exhortation of Joshua, we not only learn that the Israelites still retained some relics of idolatry, but to what gods they were attached. 1. Those whom their fathers worshipped on the other side of the food, or the river Euphrates, i.e., the gods of the Chaldeans, fire, light, the sun, etc. 2. Those of the Egyptians, Apis, Anubis, serpents, vegetables, etc. 3. Those of the Amorites, Moabites, Canaanites, etc., Baal-peor, Astarte, etc. How astonishing is it, that after all that God had done for them, and all the miracles they had seen, there should still be found among them both idols and idolaters!
Josué 24
Utley - “You will not be able to serve (abad) the LORD” This follows the revelation to Moses in Deut. 31:16–22. Joshua seems to be emphasizing the difficulty in serving a holy God. The sacrificial system of Leviticus was a means for sinful people to approach a holy God and maintain fellowship (i.e., covenant). It is impossible in our own strength. (ED: THE ONLY WAY IS SUPERNATURAL STRENGTH, THE SANCTIFYING INFLUENCE OF THE HOLY SPIRIT). John Butler - Joshua spoke of the qualifications to challenge them about the difficulty of serving. Joshua did not white wash service and make it sound easy. Grant - Joshua responded by setting before them the solemnity of their undertaking and the seriousness of the consequences should they fail. It was essential that they clearly understood what they were doing when they declared that they would serve the Lord. If they relied on their own strength and resources, it was an impossible task. “And Joshua said unto the people, Ye cannot serve the Lord” (v. 19), “by your own resolution only, and without the assistance of divine grace, without solid and serious conversion from all idols and without true repentance and faith” (J. H. Michaelis, quoted by Keil & Delitzsch). Joshua’s challenge to the Israelites was not about the past. It was about the future. He challenged them to worship only the one true God. Because “He is a jealous God” (Josh. 24:19), the Lord will not tolerate worship of any other. O Lord, help us to recognize Your sole authority; And may our worship of You be A high priority. —Sper Your heart cannot feel at home with a foreign god. Earlier we see this same verb yakol used when Achan had committed his sin bringing judgment on the entire nation... “Therefore the sons of Israel cannot stand before their enemies; they turn their backs before their enemies, for they have become accursed. I will not be with you anymore unless you destroy the things under the ban from your midst. Rise up! Consecrate the people and say, ‘Consecrate yourselves for tomorrow, for thus the LORD, the God of Israel, has said, “There are things under the ban in your midst, O Israel. You cannot stand before your enemies until you have removed the things under the ban from your midst.” (Jos. 7:12) Madvig - After encouraging the Israelites to make a commitment to the Lord, he told them they would be unable to keep it. There is irony in his statement. His purpose was not to discourage them but to lead them to count the cost and to mean what they said (cf. Luke 14:25–35). Some interpreters, however, take these words literally—the people cannot serve the Lord. They are not in the right state of mind. They are in need of NT grace. The fact is, however, they did serve God faithfully for many years (cf. Josh 24:31). Of course, they were only able to do this by the grace of God: OT grace (ED: WHICH IS NO DIFFERENT THAT "NT GRACE" IN MY HUMBLE OPINION - THE OT SAINTS NEED THE SPIRIT OF GRACE JUST LIKE WE DO - Heb 10:29b, cf Zech 4:6). To be God’s people they too must be holy—set apart (cf. “Be holy, because I am holy,” Lev 11:44). Because the Lord “is a jealous God,” he will not tolerate any rival deities or condone apostasy (Exod 20:5; 34:14; Deut 5:9).(The Expositor's Bible Commentary) Keil - Joshua is not satisfied with this declaration, but represents to the assembly how difficult it is to serve Jehovah, the holy and jealous God, in order that they may be led seriously to consider, under what kind of obligation they are placing themselves, and may not afterwards thoughtlessly break their vow by idolatry. “Joshua points out the holiness of God, and the necessity that his worship should be most holy, and concludes from this that his service is most difficult.” (Masius.)—“Ye cannot serve Jehovah,” i.e. not in the state of heart in which you are at present. “Ye will not be able from merely human resolutions, and apart from the help of the grace of God, without seriously turning away from all idols, or without true penitence and faith.” (J.H. Michaelis.) for - Term of explanation. He is a holy God - He is holy and those who serve Him must be holy. (Ps 101:6b) Richard
Josué 24
Utley - “He will not forgive your transgressions and sins” Covenant obedience is crucial. God is faithful, but the covenant is conditional. Sin has consequences! YHWH will not overlook rebellion (cf. Ex 23:21). This is the problem of the first covenant—fallen human inability to maintain fellowship with a holy God. Joshua 24:20 "If you forsake the LORD and serve foreign gods, then He will turn and do you harm and consume you after He has done good to you." KJV Joshua 24:20 If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good. NET Joshua 24:20 If you abandon the LORD and worship foreign gods, he will turn against you; he will bring disaster on you and destroy you, though he once treated you well." BGT Joshua 24:20 ἡνίκα ἐὰν ἐγκαταλίπητε κύριον καὶ λατρεύσητε θεοῖς ἑτέροις καὶ ἐπελθὼν κακώσει ὑμᾶς καὶ ἐξαναλώσει ὑμᾶς ἀνθ᾽ ὧν εὖ ἐποίησεν ὑμᾶς NLT Joshua 24:20 If you abandon the LORD and serve other gods, he will turn against you and destroy you, even though he has been so good to you." ESV Joshua 24:20 If you forsake the LORD and serve foreign gods, then he will turn and do you harm and consume you, after having done you good." NIV Joshua 24:20 If you forsake the LORD and serve foreign gods, he will turn and bring disaster on you and make an end of you, after he has been good to you." He will turn: Jos 23:12-15 1Ch 28:9 2Ch 15:2 Ezr 8:22 Isa 1:28 63:10 65:11,12 Jer 17:13 Eze 18:24 Ac 7:42 Heb 10:26,27,38 Joshua 24 Resources - Multiple Sermons and Commentaries Related Passages: Judges 2:10-12+ All that generation also were gathered to their fathers; and there arose another generation after them who did not know the LORD, nor yet the work which He had done for Israel. Then the sons of Israel did evil in the sight of the LORD and served the Baals, 12 and they forsook the LORD, the God of their fathers, who had brought them out of the land of Egypt, and followed other gods from among the gods of the peoples who were around them, and bowed themselves down to them; thus they provoked the LORD to anger. IDOLATRY WOULD BE PUNISHED If - This introduces a conditional statement which is a strong warning from Joshua to the people. You forsake (abandon - 'azab; Lxx - egkataleipo) the LORD and serve (abad, NET - "worship") foreign gods - This "if/then" clause introduces the conditional nature of the covenant. Joshua is challenging them in light of their declaration in Josh 24:16 "Far be it from us that we should forsake the LORD to serve other gods." And again in Joshua 24:19 they say "NO" they won't forsake Yahweh.Sadly this is exactly what the generation after Joshua proceeded to do (see Related Passages above). Then - This introduces the clear conclusion/consequence of forsaking. He will turn and do you harm and consume (kalah) you after He has done good to you - This is a strong warning of the danger of deserting Yahweh for idols. Disobedience would bring harm and they would be removed from the promised land. Matthew
Josué 24
Utley - “if” The “if” shows the conditional nature of YHWH’s covenant and promises to Israel (e.g., Deut. 28:1–2, 15). All of YHWH’s blessings of Deuteronomy 27–28, as well as His land promises, are conditioned on a faithful, obedient, believing Israel. This is true of the Old Testament and the eschaton! Forsake (leave) (05800) 'azab basically means to depart from something -- to leave, to forsake (48x), to leave (26x; "left" 22x), to loose, to depart, to abandon. Things that can left behind or forsaken include persons (Ge 44:22; Nu 10:30; Ru 1:16; 2Ki4:30), people who should left behind (Ge 2:24); places (2Ki 8:6; Jer 18:14; 25:38) and objects (Ge 39:12,13; 50:8; Ex 9:21). Men can forsake God (apostatize) (Dt 28:20, 31:16, Jer 1:16), can abandon qualities of virtue (1Ki 12:8, 2Chr 10:8, 13), the way (of righteousness) (Pr 15:10), instruction/wisdom (Pr 4:2, 6), reproof (Pr 10:17 - "ignore" = forsake), kindness (lovingkindness, faithfulness) (Pr 3:3). God promises to not forsake His people (Ge 24:27, 28:15, Dt 31:6,7 contrast what God's people will do = Dt 31:16). In a use similar to Pr 28:13, we are instructed to "forsake wrath." (Ps 37:8) Azab - 5x in Joshua - Joshua 1:5, Joshua 8:17, Joshua 22:3, Joshua 24:16, Joshua 24:20 Consume (destroy)(03615) kalah basically means to cease or stop and so to be complete, at an end, finished, accomplished, or spent. To bring a process to completion. To consummate. It can have a positive connotation (Ge 2:1-2), but more often is used in a negative sense. (qal) perish, i.e., be in a state of ruin or destruction w focus on a lack of state of existence (Job 4:9; Pr 22:8) In (piel) to destroy, end, wipe out, ravage, eliminate, consume (2Sa 21:5) In a negative sense (AS IN JOSHUA 24:20) it means "to complete" something may mean "to make it vanish" or "go away." Kalah is used in this sense in Dt. 32:23, when God says: "I will heap mischiefs upon them; I will spend mine arrows upon them." In other words, His arrows will "vanish" from His possession. This nuance is used especially of clouds: "As the loud is consumed and vanisheth away ..." (Job 7:9). Another negative nuance is to "destroy" something or someone: "the famine shall consume the land" (Ge 41:30). Along this same line is the use of kalah in Isa. 1:28: "They that forsake the Lord shall be consumed"; here, however, the verb is a synonym for "dying" or "perishing." Kalah in Joshua - Jos. 8:24; Jos. 10:20; Jos. 19:49; Jos. 19:51; Jos. 24:20 GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 Strange gods. Heb. אלהי נכר elohë nëkâr, gods of the stranger or foreigner. Then he will turn, &c. Not in himself or in his dispositions towards his creatures, for we are elsewhere told that with him there is ‘no variableness nor the least shadow of turning.’ But the character of his dispensations, the course of his providence towards them should be entirely changed, in view of the change in their conduct towards him. He would henceforward be as severe and vindictive, as he had before been kind and gracious. Consume you, after that he hath done you good, Nothing so embitters the judgments of God, as the reflection that they have been incurred after the experience of his tender mercies. The fact that we have made him to repent of his past kindnesses to us, and forget all the good he had wrought in our behalf, barbs and envenoms the arrow of remorse beyond the power of language to describe. Joshua 24:21 The people said to Joshua, "No, but we will serve the LORD.". Ex 19:8 20:19 24:3,7 De 5:27,28 26:17 Isa 44:5 Joshua 24 Resources - Multiple Sermons and Commentaries Related Passage: Exodus 24:3-8+ (NOTE SAME AFFIRMATION BY ISRAEL TO THE COVENANT CUT AT MOUNT SINAI - THE COVENANT THEY QUICKLY BROKE!) Then Moses came and recounted to the people all the words of the LORD and all the ordinances; and all the people answered with one voice and said, “All the words which the LORD has spoken we will do!” 4 Moses wrote down all the words of the LORD (THE WORDS OF THE COVENANT). Then he arose early in the morning, and built an altar at the foot of the mountain with twelve pillars for the twelve tribes of Israel. 5He sent young men of the sons of Israel, and they offered burnt offerings and sacrificed young bulls as peace offerings to the LORD. 6 Moses took half of the blood and put it in basins, and the other half of the blood he sprinkled on the altar. (MOSES IS NOW RATIFYING THE COVENANT WITH BLOOD!) 7 Then he took the book of the covenant and read it in the hearing of the people; and they said, “All that the LORD has spoken we will do, and we will be obedient!” 8 So Moses took the blood and sprinkled it on the people, and said, “Behold the blood of the covenant, which the LORD has made with you in accordance with all these words.” SECOND AFFIRMATION OF LOYALTY The people said to Joshua, "No, but we will serve (abad) the LORD - Again the people affirm their loyalty to Yahweh Alone. Joshua will cut a covenant with Israel (see Joshua 24:22-27, 25 below). Their affirmation would then be binding on them as discussed. Joshua had said, “You are not able to serve the Lord” (Joshua 24:19). To that the people responded, No: it is not so! They said, We will serve the Lord. They were pledging to meet all the demands of such service, to be holy and obedient to God. Madvig writes "When the people said, “No! We will serve the LORD,” Joshua could see that his exhortation was producing the desired result." (The Expositor's Bible Commentary) Editorial note - yes, the desired words, and words that would prove true for the generation of Joshua, but would not prove true for the generation after Joshua and the elders (see Jdg 2:8-13). GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 We will serve the Lord. This shows that they understood the words of Joshua to imply no moral inability on their side, and notwithstanding his statement of difficulties, and the seeming discouragements which he throws in their way (Joshua 24:19), but which are really intended to quicken and invigorate their resolutions, they declare a firm and fixed purpose of obedience. In so saying they did virtually confirm and ratify by their own express consent the covenant which Joshua would now impose upon them, and by voluntarily engaging, as he intimated would be the case, to be witnesses against themselves, provided they turned aside from God, they did in effect affix their name and seal to that solemn covenant, and bind themselves under fearful sanctions to its faithful observance. Thus we have a sacred renewal, an authentic confirmation, of the covenant into which their fathers had entered with God, as their King, Exodus 24:3-8+ which after this they could no more infringe, without being guilty in the highest degree of perjury. The Definite Choice We will serve the Lord! —Joshua 24:21 Coming from someone who used to value ancestral gods, my 90-year-old father’s statement near the end of his life was remarkable: “When I die,” he spoke laboriously, “nobody should do anything other than what the church will do. No soothsaying, no ancestral sacrifices, no rituals. As my life is in the hands of Jesus Christ, so shall my death be!” My father chose the path of Christ in his old age when he invited Jesus into his life as Savior. His contemporaries mocked him: “An old man like you shouldn’t be going to church!” But my father’s choice to follow and worship the true God was definite, like the people Joshua addressed. “Choose for yourselves this day whom you will serve,” Joshua challenged them. “But as for me and my house, we will serve the Lord” (Josh 24:15). Their response was resolute—they chose to worship the Lord. Even after Joshua warned them to count the cost (Josh 24:19-20), they still resolved to follow the Lord, recalling His deliverance, provision, and protection (Josh 24:16-17,21). Such a confident choice, however, calls for equally confident actions, as Joshua strongly reminded them: “Put away the foreign gods . . . and incline your heart to the Lord” (Josh 24:23). Have you made a choice to live for God? A definite choice demands definite actions. Joshua 24:22 Joshua said to the people, "You are witnesses against yourselves that you have chosen for yourselves the LORD, to serve Him." And they said, "We are witnesses." witnesses: De 26:17 Job 15:6 Lu 19:22 have: Ps 119:11,173 Lu 10:42 Joshua 24 Resources - Multiple Sermons and Commentaries ISRAEL WITNESSES AGAINST ITSELF Joshua said to the people - Joshua speaks a third time. Butler - Joshua accepts their decision to serve the Lord and then seeks to firm and confirm their commitment to the Lord. You are witnesses against yourselves that you have chosen for yourselves the LORD, to serve (abad) Him - His point was that they said they would be faithful, so if instead (at any time in the future) they turned away from the commitment they had affirmed to Yahweh, they would prove to be witnesses against themselves. Utley - you are witnesses against yourselves” The covenant has rights and responsibilities. To say “yes” has definite privileges and consequences. Israel had affirmed their covenant relationship to YHWH in 24:16–18 and again in v. 24. The words of the people attest their commitment to serve Jehovah. And they said, "We are witnesses - The people were willing to accept that they would be witnesses, so sure they were that they would never forsake Yahweh. TSK - Ye have been sufficiently apprised of the difficulties in your way--of God's holiness, and the nature of his service--your own weakness, inconstancy, and insufficiency--your need of the Divine help....and the awful consequences of apostasy: and now ye make your choice. Remember then that ye are witnesses against yourselves; and your own conscience will be witness, judge, and executioner. Joshua 24:23 "Now therefore, put away the foreign gods which are in your midst, and incline your hearts to the LORD, the God of Israel." put away: Jos 24:14 Ge 35:2-4 Ex 20:23 Jdg 10:15,16 1Sa 7:3,4 Ho 14:2,3,8 1Co 10:19-21 2Co 6:16-18 incline: Pr 2:2 Heb 12:28,29 Joshua 24 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 35:2-4 (JACOB GAVE A SIMILAR COMMAND WHICH WAS ALSO GIVEN AT SHECHEM!) So Jacob said to his household and to all who were with him, “Put away the foreign gods which are among you, and purify yourselves and change your garments; 3 and let us arise and go up to Bethel, and I will make an altar there to God, who answered me in the day of my distress and has been with me wherever I have gone.” 4 So they gave to Jacob all the foreign gods which they had and the rings which were in their ears, and Jacob hid them under the oak which was near Shechem. 1 Samuel 7:4 So the sons of Israel removed (put away, got rid of) the Baals and the Ashtaroth and served the LORD alone. Ps 119:36 Incline my heart to Your testimonies And not to dishonest gain. Ps 141:4 Do not incline my heart to any evil thing, To practice deeds of wickedness With men who do iniquity; And do not let me eat of their delicacies. Proverbs 2:2 Make your ear attentive to wisdom, Incline your heart to understanding; Psalm 44:18 Our heart has not turned back, And our steps have not deviated (inclined - natah) from Your way, JOSHUA'S FINAL COMMANDS FIRST NEGATIVE, THEN POSITIVE Now therefore - Term of conclusion based on the fact that their words would be a witness against them if they were guilty! Put away the foreign gods which are in your midst (qereb) - This command could be literal if any held fast to idols (and they were physically in their midst) or it could have been speaking their inner being (see qereb below), commanding them put away desires for foreign gods in their minds and hearts. This is the second time he has given this charge, having given 4 commands earlier... Joshua 24:14 “Now, therefore, fear the LORD and serve Him in sincerity and truth; and put away the gods which your fathers served beyond the River and in Egypt, and serve the LORD. We see the foreign gods creep back into Israel in Judges... The sons of Israel said to the LORD, “We have sinned, do to us whatever seems good to You; only please deliver us this day.” So they put away the foreign gods from among them and served the LORD; and He could bear the misery of Israel no longer. (Jdg 10:15,16+) Campbell interprets Joshua a alluding to literal idols writing Joshua "had heard the pledge on their lips; now he challenged them to prove their sincerity by their works. Knowing that many of them were secretly practicing idolatry Joshua forthrightly demanded that they remove their foreign gods." (Others see these idols as referring to the heart but not literal idols). (The Bible Knowledge Commentary) Matthew
Josué 24
Utley - “put away foreign gods which are in your midst” (qereb) The VERB “put away” is a Hiphil IMPERATIVE, cf. Josh 24:14; Gen. 35:2; 1Sa 7:4). The gods were already in their midst (i.e., the Canaanite gods). Amos 5:27 seems to confirm this possibility, but the second half of the verse implies attitudes, (“incline your hearts,” Hiphil IMPERATIVE), not actual objects. This verse calls on Israel to “incline,” but 1 Kgs. 8:58 calls on YHWH to cause His people to “incline” (cf. Pr 21:1; Ps. 141:4 negated). The Hebrew can mean either. The text does not say they actually put away their foreign gods (as it does in Ge 35:2-4). And incline (natah) your hearts (lebab) to the LORD, the God of Israel - Joshua give a command which is the best defense against foreign gods, a heart bent toward the LORD. We need the Spirit to incline our hearts to Yahweh, for our fallen flesh by default goes the opposite direction! The Septuagint renders euthuno which means literally to cause to be straight and is in the aorist imperative (see our need to depend on the Holy Spirit to obey). The idea is direct your heart straight to the LORD. Remember your heart (lebab) is like the "control center" of your soul. Midst (07130) qereb means midst, middle, interior, inner part, inner organs, bowels, inner being. Qereb is the center or inner part of anything, but especially referred to the inner organs of the body (Ex 29:13, Ps 36:1, Ps 51:10, Ps 55:4, Ps 64:6), including the heart (1Sa 25:37, Jer 23:9, Ps 39:3, 55:4) and the psychological center (1Ki 3:28, Ps 94:18, Jer 4:14), man's inner being (Zech 12:1). David prays "renew a steadfast spirit within (qereb) me." In Ezekiel we see God will put a new spirit (Spirit) within Israel (alluding to the New Covenant). (Ezek 11:19, Ezek 36:27) The basic idea behind qerev is the location of something or someone in the middle, the center or "the midst" of someone, something or of a group of people. Genesis 45:6 refers to a famine being "in" the land, and Gen. 18:24 refers to persons who are "within" the city. Qerev is used of what is inside a creature, such as the inner parts of animals (Exo. 12:9). Thus, it came to mean all the inner aspects of a person's nonmaterial self, paralleled with the Hebrew word nephesh (HED #5497), translated "soul" in Ps. 103:1. Thoughts are said to be within (Ps. 94:19), as well as anguish of heart (Ps. 55:4). Treacherous people say one thing but "inwardly" they intend harm (Ps. 62:4). This word is used for the way Sarah laughed "within herself" (Gen. 18:12), which could not be observed by others. Qereb/qerev in Joshua - Jos. 1:11; Jos. 3:2; Jos. 3:5; Jos. 3:10; Jos. 4:6; Jos. 6:25; Jos. 7:12; Jos. 7:13; Jos. 8:35; Jos. 9:7; Jos. 9:16; Jos. 9:22; Jos. 10:1; Jos. 13:13; Jos. 16:10; Jos. 18:7; Jos. 24:5; Jos. 24:17; Jos. 24:23 Incline (stretch, turn aside) (05186) natah means to stretch out, to extend; to pay attention. It has 3 primary nuanes (1) spreading or stretching things (used literally in this sense in Joshua 8:18, 19, 26). (2) To turn aside - alteration in the present course of action (Nu 20:17, 21, Nu 22:23, 2 Sa 3:27, Ge 38:16 a bad turning aside!). "Turn aside justice (pervert) (Ex 23:6) (3) To bend (Ge 24:14, Ge 49:16, Hos 11:4, 2 Sa 22:10, Ps 144:5). Incline your ear (Ps 17:6, Ps 31:2, 45:10, 49:4, 71:2, 78:1, 86:1, 2, 116:2, Pr 4:20, Pr 5:1, 5:13, 22:17) A prayer for one's heart in Ps 119:36 and Ps 141:4 (A GOOD PRAYER TO PRAY! cf Ps 119:112) Most usages are figurative. One's heart may "turn away" (Solomon in 1 Ki 11:2-4, 9, 2 Sa 19:14). On the other hand one's heart may be inclined to God and his commands (Josh 24:23; 1 Ki 8:58; Ps 119:36). Also common is the expression "to incline the ear" (listen with intent to obey God) (Jer 7:24, 26; Jer 11:8; Jer 17:23 et al.). God inclining His ear toward men (2 Ki 19:16; Isa 37:17; Da 9:18). Men inclining their ear to the words of a sage (Pr 4:20; Pr 5:1, 13; Pr 22:17). Natah is used meaning "decline" = a shadow (2 Ki 20:10), day (Jdg 19:8-9), rapid physical decline (Ps 102:11; Ps 109:23).The Lord extends His arm or hand to deliver His people (Ex. 6:6; Dt. 4:34; Jer. 32:21); or to bring judgments on them and the nations (Isa. 5:25; 23:11; Ezek. 6:14). .A measuring line is "stretched over" a city (2 Ki 21:13; Zech. 1:16; cf. Isa 44:13). Inclining one's heart a certain way, of giving attention -- of turning from being loyal (1 Ki. 2:28); turning from righteousness or justice (Ex. 23:2; 1 Sa 8:3); or preventing it (Pr 18:5). Turning one's heart in a certain direction (1 Sa 14:7); of being loyal (Josh. 24:23); to turn, to show love (ḥesed̠) to someone (Ezra 7:28). Natah is used of iniquities and sin turning away the good benefits of God from His people (Jer. 5:25). There are those who turn aside, away, to twisted, crooked ways (Ps. 125:5). GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 Put away the strange gods, &c. See above on v. 14. Rabbi Levi, son of Gerson, a Jewish commentator, remarks upon this passage, that Joshua ‘says this to them, in order that if their hearts had been enticed by any of the idolatries of the people of that land, they should put away the pernicious thoughts that were in them.’ Augustine is of the same opinion in relation to the true meaning of the passage. Still Climbing "Let us run with endurance the race that is set before us." - Hebrews 12:1 Few experiences match the challenge and exhilaration of mountain climbing. Those who participate in this exercise of endurance and skill like to compare peaks and share experiences. When European climbers get together to swap stories, they often tell of passing a certain grave along the trail to one famous peak. On the inscription: HE DIED CLIMBING. To me, mountain climbing is a picture of the life of faith. Throughout our lives we are to continue moving upward -- learning more about God, growing in our relationship with Christ, becoming stronger in our battle with temptation, pushing ahead in telling the lost about Christ. The author of Hebrews put it this way: "Let us run with endurance." The words "with endurance" may be translated "with perseverance," or more commonly, "to the end." Joshua was just such a man of God. His "climb" began in Egypt and ended in the Promised Land. He won great battles. We are told that "Israel served the Lord all the days of Joshua" (Josh. 24:31). At the close of his life, Joshua was still urging Israel to serve God faithfully (Josh 24:23). I want to scale the utmost height And catch a glimpse of glory bright; But still I'll pray till heaven I've found, "Lord, lead me on to higher ground." -- Oatman Faith grows stronger as we climb higher. Joshua's Challenge Put away the foreign gods which are among you, and incline your heart to the Lord God. — Joshua 24:23 Today's Scripture: Joshua 24:1-25 Call it the Showdown at Shechem. Joshua gathered the people of Israel at this town so he could give them the challenge of their lives. Aware of their interest in the history of their forefathers, Joshua began with a dramatic recounting of things past. He told how God had spared them from Terah’s homeland to Jericho. As Joshua talked, the people must have re-lived in their minds the exciting stories they had heard from their grandparents—the plagues in Egypt, the crossing of the Red Sea, and all the battles with surrounding enemies. But more humbling than all those instances of God’s intervention must have been the reminder that despite God’s goodness, the people were still worshiping the false gods of their forefathers. Joshua’s challenge to the Israelites was not about the past. It was about the future. He challenged them to worship only the one true God. Because “He is a jealous God” (Josh. 24:19), the Lord will not tolerate worship of any other. O Lord, help us to recognize Your sole authority; And may our worship of You be A high priority. —Sper Your heart cannot feel at home with a foreign god. Joshua 24:24 The people said to Joshua, "We will serve the LORD our God and we will obey His voice." De 5:28,29 Joshua 24 Resources - Multiple Sermons and Commentaries ISRAEL'S THIRD AFFIRMATION OF LOYALTY The people said to Joshua, "We will serve the LORD our God and we will obey His voice - Apparently without any hesitation, they witness against themselves again by declaring they would be faithful and loyal to Yahweh as would be shown by their obedience to Him. This recalls the words of Yahweh in Deuteronomy 5:28; 29+ “The LORD heard the voice of your words when you spoke to me, and the LORD said to me, ‘I have heard the voice of the words of this people which they have spoken to you. They have done well in all that they have spoken. 29 ‘Oh that they had such a heart in them, that they would fear Me and keep all My commandments always, that it may be well with them and with their sons forever! Campbell points out that "The words “serve,” “served,” and “serving” occur 13 times in Joshua 24:14–24" (The Bible Knowledge Commentary) Joshua 24:25 So Joshua made a covenant with the people that day, and made for them a statute and an ordinance in Shechem. made a covenant: Ex 15:25 Ex 24:3,7,8 De 5:2,3 Dt 29:1,10-15 2Ki 11:17 2Ch 15:12,15 2Ch 23:16 29:10 34:29-32 Ne 9:38 10:28,29 in Shechem: Jos 24:1,26 Joshua 24 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 29:1 (AT THE END OF HIS LIFE MOSE ALSO MADE A COVENANT WITH ISRAEL) These are the words of the covenant which the LORD commanded Moses to make with the sons of Israel in the land of Moab, besides the covenant which He had made with them at Horeb. Deuteronomy 29:10-15 “You stand today, all of you, before the LORD your God: your chiefs, your tribes, your elders and your officers, even all the men of Israel, 11 your little ones, your wives, and the alien who is within your camps, from the one who chops your wood to the one who draws your water, 12 that you may enter into the covenant with the LORD your God, and into His oath which the LORD your God is making with you today, 13 in order that He may establish you today as His people and that He may be your God, just as He spoke to you and as He swore to your fathers, to Abraham, Isaac, and Jacob. 14 “Now not with you alone am I making this covenant and this oath, 15 but both with those who stand here with us today in the presence of the LORD our God and with those who are not with us here today JOSHUA CUT A COVENANT So Joshua made a covenant with the people that day - The "cut a covenant," the most solemn, binding agreement known in the ancient world. One writer says Joshua cuts a covenant because he does not think the people would long remember what they had pledged above. This covenant would serve as a testimony to the sincerity of their willing consecration to Yahweh. And made for them a statute and an ordinance in Shechem - NLT - "committing them to follow the decrees and regulations of the LORD." The nature of a statute and an ordinance is uncertain. The previous passages had recorded their pledges, so it is possible the statutes in some way related to those pledges. GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 Joshua made a covenant. Heb. יכרת ברית yikröth berith, cut a covenant; alluding to the sacrifice usually offered on such occasions (ED: THE COVENANT PARTIES WOULD WALK BETWEEN THE PIECES OF THE DEAD ANIMAL AND AFFIRM SUCH A FATE WOULD BE ON THEM IF THEY BROKE THE COVENANT).. But whether the ordinary rites were performed at this time is uncertain. The use of this term does not perhaps necessarily imply that they were. The ceremonies usual in forming and in renewing a covenant might not have been the same. Set them a statute and an ordinance. That is, as some suppose, on renewing the covenant he formed the whole into a statute and ordinance which was promulgated for all Israel to receive and obey. Both they and their posterity were to regard it in the light of a binding enactment, having all the force of a divine ordinance. Otherwise the phrase, ‘he set them a statute,’ &c., may mean that he declared or propounded to them, he set before them, the sum and substance of the Mosaic statutes, which their covenant obliged them to observe. But from what is said in the next verse of his writing these words in the book of the law, we think the former the most correct interpretation. Joshua 24:26 And Joshua wrote these words in the book of the law of God; and he took a large stone and set it up there under the oak that was by the sanctuary of the LORD. Joshua: Ex 24:4 De 31:24-26 took: Jdg 9:6 set it: Jos 4:3-9,20-24 Ge 28:18-22 under: Ge 35:4,8 Jdg 9:6 Joshua 24 Resources - Multiple Sermons and Commentaries THE COVENANT RECORDED ON A LARGE STONE And Joshua wrote these words in the book of the law of God; and he took a large stone and set it up there under the oak that was by the sanctuary of the LORD - The practice of chiseling a covenant in stone (cf the tablets of the Mosaic law) was common in the ancient Near East. The stone would serve as a monument of this public transaction. And presumably this would serve to help them remember their pledges. Some like Donald Campbell see this as a renewal of the Mosaic Covenant explaining that "The Mosaic Covenant established at Sinai was not an everlasting covenant; hence it needed to be renewed in every generation. That renewal was now transacted in a formal and impressive ceremony." He adds that "Archeologists excavating the site of Shechem have uncovered a great limestone pillar which may be identified with the memorial referred to here." (The Bible Knowledge Commentary) Matthew