Josué 24
Matthew Poole · Citado em PreceptAustin
Josué 24
Poole - Set it up there, as a witness and monument of this great transaction, according to the custom of those ancient times, as Ge 28:18 Ge 31:45 Ge 35:14 Ex 24:4 Dt 27:2 Josh 4:3 8:32. Possibly this agreement was written upon this stone, as was then usual. Ryrie - by the sanctuary of the LORD. Perhaps a reference to an old altar still standing, perhaps to an altar Joshua built on nearby Mount Ebal (Josh 8:30), or perhaps the translation should be "beneath the oak tree which was sacred to the Lord" (cf. Gen. 12:6). The important fact is that the covenant, written on the stone, could be read by all (v. 27). GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 Wrote these words in the book of the law of God. He made a record of the transaction, particularly of the solemn engagements of the people, and inserted it on some blank space of the great roll on which the sacred canon was originally inscribed. There it was written, that their obligation to obedience by the divine precept and by their own promise, might remain on record together. It would thus, as intimated in Josh 24:25, from its very position, serve more effectually as ‘a statute and an ordinance,’ and be in fact an everlasting witness against them in case they should prove unfaithful to the compact, for it was probably transcribed from thence into all the other copies of the law which were multiplied in after ages for the benefit of the nation. Took a great stone, and set it up there under an oak. To insure still more effectually the memory of this solemn transaction, Joshua reared a pillar of stone on the spot, according to the custom of ancient times, Ge 28:18; Dt. 27:2, as an enduring monument of the event which had now occurred. Whether the stone contained an inscription defining the purpose of its erection, is not certain, though not improbable. The ‘oak’ here mentioned is supposed by some to have been the same with that under which Jacob buried the idols and images that were found in his family, Ge 35:4, but in Jdg. 9:6, the original term is translated ‘plain,’ and the place where the stone was set up is called ‘the plain of the pillar.’ That was by the sanctuary of the Lord. Near the place where the ark and the tabernacle now stood, during their temporary continuance at Shechem. Joshua 24:27 Joshua said to all the people, "Behold, this stone shall be for a witness against us, for it has heard all the words of the LORD which He spoke to us; thus it shall be for a witness against you, so that you do not deny your God." Jos 22:27,28,34 Ge 31:44-52 De 4:26 30:19 31:19,21,26 1Sa 7:12 it has heard: De 32:1 Isa 1:2 Hab 2:11 Lu 19:40 deny: Job 31:23 Pr 30:9 Mt 10:33 2Ti 2:12,13 Titus 1:16 Rev 3:8 Joshua 24 Resources - Multiple Sermons and Commentaries THE WITNESS OF THE STONE Joshua said to all the people, "Behold, this stone shall be for a witness against us, for it has heard all the words of the LORD which He spoke to us; thus it shall be for a witness against you, so that you do not deny your God - The stone had heard the affirmations of the people and thus would serve as the witness. GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 It hath heard all the words, &c. A strong figure of speech, by which he tacitly upbraids the people with the hardness of their hearts, as if this stone had heard to as good purpose as some of them; and if they should forget what was now done, this stone would so far preserve the remembrance of it, as to reproach them for their stupidity and carelessness, and be a witness against them. Williams very appositely cites from Livy the following instance of a similar phraseology;—‘The general of the Æqui informed the Roman ambassadors (sent to complain of a plundering excursion) that they might deliver their message to an oak which shaded his tent. On this one of the ambassadors, turning away, said: ‘This venerable oak and all the gods shall know that you have violated the peace; they shall now hear our complaints; and may they soon be witnesses, when we revenge with our arms the violation of divine and human rights.’ By a like usage of speech the sacred writers frequently call upon the heavens and the earth to hear their addresses to the people of Israel. Deut. 32:1; Is. 1:2. F B Meyer has some interesting thoughts on text beginning in Joshua 24:14 - (Keep the context in mind -- Yahweh has just finished giving the sons of Israel an overview of His goodness to them as a nation, from birth at the Passover to the present day, speaking through his "prophet" or mouthpiece Joshua. Now Joshua senses the time is "ripe" to challenge Israel). JOSHUA’S APPEAL.(Josh 23:14-15) —It would appear that the people largely maintained the worship of household gods, like those which Rachel stole from Laban. This practice was probably perpetuated by stealth. But the germs of evil were only awaiting favorable conditions to manifest themselves, and Joshua had every reason to dread the further development of the insidious taint. The human heart is always so willing to substitute the material for the spiritual; and where the idol takes the place of God, man forfeits the only antagonistic force strong enough to counteract the workings of his passion. Thus in every nation under heaven idolatry has sooner or later led to impurity. Therefore, with marked emphasis, Joshua appealed to the people to put away the gods which Terah and others of their ancestors had served beyond the river, and those which they had vainly invoked in the slave-huts of Egypt. He did this first at the close of his address (Josh 23:14), and again just before the memorable interview closed (23). The work of idol-renunciation runs parallel with our deepest experiences in the blessed life. Even John, at the close of his first Epistle, bids his disciples keep themselves from idols. In fact, it is only as the clearer light of heaven falls upon us that we come to see the true nature of many things which we had counted innocent, and hugged as dearer than life. We may choose death once for all in some solemn hour of consecration, but we only gradually come to learn all that it involves. Self is our greatest idol; and it is so ubiquitous, so insidious, so protean! Scotched in one place, it breaks out in another. It clings and twines about things which are innocent enough in themselves, but which it transforms into idols, and then they have to be put away. Our Isaacs! our Rachels! our right hands! Our only hope is to be strong in our choice of God. The negative destruction of self is unsatisfactory. We must deliberately set ourselves toward God. Our will must crown him. Our soul must make him first. Our life must be subdued to the least syllable of his command. If thou wouldst do this, peace would come to thee. “If it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the river, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord.” THE PEOPLE’S FIRST REPLY. (Joshua 23:16-18)—They professed that they had no desire to forsake Jehovah and serve other gods. They freely acknowledged that they owed everything to him from the exodus to the possession of Canaan. They also expressed their determination to serve the Lord. JOSHUA’S ANSWER.(Joshua 23:19-20)—Whether they uttered all these vows in thunderous unison, or by the mouth of chosen representatives, or whether the historian gathered up thus the consensus of their feeling as it passed from lip to lip, we cannot tell. But surely Joshua detected some traces of insincerity in their voice. Perhaps he felt the unreality of their professions because they gave no sign of abandoning their strange gods. Had he hoped for a repetition of the scene that had taken place on that very spot so many years before, when at the challenge of Jacob his household gave unto him all the strange gods which were in their hands, and the rings which were in their ears, and Jacob hid them beneath the oak which was by Shechem? Did he expect that the leaders of the people would first bring out their contributions to a pile similar to that which, in Christian centuries, rose in the great square of Florence, at the summons of Savonarola? But there was no such response. The people contented themselves with their affirmations, but made no sacrifices. There was no holocaust, and Joshua was deeply conscious of the unreality of profession that went no deeper than words. This, said he in effect, is no way to serve the Lord. He is a holy God; he is a jealous God. He will search out these secret sins of yours; he will not be content with the service of the lip; he will not pass over transgression and sin, even though they be hidden in the recesses of your tents and the depths of your hearts. Notwithstanding all the good that he has done to you, he will not pass over the declensions and backslidings of his people. THE PEOPLE’S SECOND REPLY.(Joshua 23:21) —They were full of self-confidence, and vowed, come what might, that they would serve the Lord. There was the energy of their own self-will, the strength of their own resolve, the persistent insistence on their choice of Jehovah. Standing there with Joshua they forgot the many failures of the past, mocked at his fears, derided his suggestions of possible declension, and cried, “Nay, but we will serve the Lord.” What a commentary on those proud words is given by the Book of Judges! Serve the Lord! The very first sentence which follows the record of Joshua’s death in that book tells us that “the children of Israel did that which was evil in the sight of the Lord, and served Baalim; and they forsook Jehovah, the God of their fathers.” And this record recurs with melancholy monotony on nearly every page. We are reminded of that other scene when beneath Sinai, burning with fire, the people pledged themselves to do all that the Lord had spoken; and within six weeks were worshiping him under the form of a calf, with lascivious dance. In point of fact, resolution, however good and however strongly expressed, is not sufficient to carry us forward into a life of obedience. Our moral nature has become so weakened by repeated failure that it is not able to resist the appeals of sense. To will is present with us, but how to perform that which is good we find not. No one can look thoughtfully into the workings of his own nature without realizing the terrible paralysis which has befallen it. The will sits amid the vassals of the inner realm, issuing commands which it is not able to enforce, like a puppet-king in the midst of mighty chiefs who dispute his authority. Thus it is that so often young hearts are embittered with disappointment, because in some high moment of resolve they determine that all life shall be new, inspired by constant resolve, and climbing with undeviating purpose the steeps of purity and devotion; but when they descend to the plain of commonplace, to the routine of daily life, they discover that the impetus has died away, and that the power to execute the high purpose of the soul is gone. No; consecration is only possible when it is conceived, prosecuted, and consummated in power not our own, and in the energy of the Holy Spirit. JOSHUA’S SECOND ANSWER.(Joshua 23:22a)—“Ye are witnesses,” he said, “against yourselves, that ye have chosen the Lord to serve him.” In other words, he appealed to them on the ground of their own asseverations, and sought to bind them to the vows they had made. Did he not intend to probe them deeper, to make them realize the solemnity of the occasion, to compel them to face the greatness of the responsibility they had assumed? By the magnitude of the interests involved, by the mercies and deliverances of God, by the memory of their ancestors, by the great days of Abraham and Isaac, by their own solemn protestations, he urged them to be true. THE PEOPLE’S THIRD REPLY. (Joshua 23:22b)—“We are witnesses,” they cried; as in after days the people met Pilate’s repeated challenge by the imprecation upon themselves of the blood of Jesus. Alas, for their self-confident boast, for their headstrong pride of purpose! “By strength can no man prevail.” O my soul, be warned, that when thou art challenged as to thy resolves, thou makest thy boast in God; setting up thy banners in his name, intrenching thyself within the circle of his environing Almightiness. Only by thy God canst thou leap over a wall, or run through a troop. Ask the Holy Spirit to bind thee by cords to the altar of self-surrender by the blood-red cord of Calvary; by the silver cord of hope in the second Advent; by the golden cord of daily fellowship. JOSHUA’S RESPONSE.Joshua 23:23—Further words were fruitless, and so he set up a memorial of the pledges by which the people had bound themselves. He wrote their words in the book of the law of God; and he took a great stone, and set it up there under the slab. “Behold,” said he, “this stone shall be a witness against us; for it hath heard all the words of the Lord which He spake unto us: it shall be therefore a witness against you, lest ye deny your God.” Then he dismissed the people to their homes. Joshua 24:28 Then Joshua dismissed the people, each to his inheritance. Joshua 24 Resources - Multiple Sermons and Commentaries THE CEREMONY CONCLUDED Then Joshua dismissed the people, each to his inheritance - The people return to their homes in the various tribal sections of the land. GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 24 28. So Joshua let the people depart, every man to his own inheritance. Heb. ישלח yeshallâh, sent away, or dismissed. This verse occurs in nearly the same words Jdg. 2:6, with the added clause, ‘to possess the land;’ i. e. that every one might manfully exert himself to expel the Canaanites and obtain the complete possession of his destined inheritance.—‘In this affecting manner Joshua took his leave of Israel, went from this last and perhaps best source to God and them, and was speedily taken to his rest in heaven.’ Scott. Irving Jensen - Covenant Renewal (Joshua 24:1–28) This is the last recorded ministry of Joshua to his beloved people. His dying wish was that they would burn four great impressions on their heart and in their life: covenant, history, present blessing, and consecration. 1. Covenant This was the reason for gathering Israel to Shechem, for this was the place that suggested the original covenant made by God with His people. Here God first promised Canaan to Abram (Gen. 12:6–7); here Jacob built an altar (Gen. 33:20); here Joshua built an altar and renewed Israel’s covenant relationship with God (Joshua 8:30–35). Joshua’s appeal to Israel was to rest its destiny on the foundation of the covenant. At the end of his speech on this momentous day, “Joshua made a covenant with the people …, and set them a statute and an ordinance in Shechem” (Joshua 24:25). 2. History Joshua’s appeal here was to remember history. From the divine call of Israel’s father Abraham to their inheritance of the land, God was the gracious Deliverer (Joshua 24:2–12). 3. Present Blessings “Count your present blessings” is the effect of the few words of 24:13. Israel was now enjoying the gift of a fruitful land to dwell in. 4. Consecration This was the appeal to the will, and Joshua did not intend to let the people make their choice lightly. The dialogue proceeded in this order: a. the clear option: “Choose you this day whom ye will serve”—Jehovah, or the gods (Joshua 24:14–15). b. Joshua’s example: “As for me and my house, we will serve Jehovah” (Joshua 24:15). c. Israel’s hasty commitment: “We also will serve Jehovah” (Joshua 24:18). There was no flaw in the words of this commitment. But Joshua sensed that the words probably were spoken too quickly, without due deliberation, and the words “far be it from us that we should forsake Jehovah” had the sound of dangerous self-confidence. d. Joshua’s challenge: “Ye cannot serve Jehovah; for he is a holy God” (Joshua 24:19). The sole purpose of this strong statement was to disarm Israel’s self-righteousness. e. Israel’s deliberate insistence: “Nay; but we will serve Jehovah” (Joshua 24:21) When Joshua was satisfied with the genuineness of the people’s consecration, he solemnly renewed the covenant, laid down statutes and decrees for them, wrote the precepts in the book of God’s law and, “taking a large stone, he set it up there beneath the oak tree which was sacred to the Lord” (Joshua 24:26), which would be a witness to the people’s renewal of their consecration to God. Joshua’s earthly ministry thus came to a close. Satisfied that his people’s consecration was in earnest, he “sent the people away, every man unto his inheritance” (Joshua 24:28)(Joshua- Everyman's Bible Commentary: Rest-Land Won) Joshua 24:29 It came about after these things that Joshua the son of Nun, the servant of the LORD, died, being one hundred and ten years old. after these: De 34:5 Jdg 2:8 Ps 115:17 2Ti 4:7,8 Rev 14:13 an hundred: Ge 50:22,26 Joshua 24 Resources - Multiple Sermons and Commentaries Related Passage: Joshua 5:14+ (JOSHUA REFERS TO HIMSELF AS SERVANT USING SAME WORD USED HERE IN V29) He said, “No; rather I indeed come now as captain of the host of the LORD.” And Joshua fell on his face to the earth, and bowed down, and said to him, “What has my lord to say to his servant?” Genesis 50:26 So Joseph died at the age of one hundred and ten years; and he was embalmed and placed in a coffin in Egypt. JOSHUA SERVANT OF THE LORD DIED AT AGE OF 110 YEARS John Butler - THE CEMETERY OF LEADERS - Joshua 24:29–33 It came about after these things that Joshua the son of Nun, the servant of the LORD, died, being one hundred and ten years old - This book begins with the death of Moses one servant of the LORD and now ends with the death of Joshua, another servant of the LORD. Henry
Josué 24
Poole - These words, i.e. this covenant or agreement of the people with the Lord. In the book of the law of God, i. e. in that volume which was kept in the ark, Dr 31:9,26, whence it was taken and put into this book of Joshua. This he did, partly, for the perpetual remembrance of this great and solemn action; partly, to lay the greater obligation upon the people to be true to their engagement; and partly, as a witness for God, and against the people, if afterwards he severely punished them for their detection from God, to whom they had so solemnly and freely obliged themselves. Henry
Josué 24
Poole - He is a jealous God; he will not endure a co-rival or partner in his worship; you cannot serve him and idols together, as you will be inclined and tempted to do. Keil - a jealous God, is not merely ζηλωτής, an eager avenger of sin, but ζηλότυπος, one who requires of his people, whom he has married, the unbroken fidelity of marriage (ED: SEE ISRAEL WIFE OF JEHOVAH), and punishes most inflexibly any attachment to another God, any departure from him (פֶּשַׁע); whilst he continues his blessings upon love and fidelity even to distant generations; see Ex. 20:5; Deut. 5:9; and Ex. 34:14; Deut. 4:24, 6:15. John
Josué 24
Poole - He will not forgive your transgressions; if you who own yourselves for his people and servants, shall wickedly and wilfully transgress his laws by idolatry or other crimes, he will not let this go unpunished in you, as he doth in other nations; therefore consider what you do when you take the Lord for your God; weigh your advantages and inconveniences together; for as if you be sincere and faithful in God’s service, you will have admirable benefits by it; so if you be false to your professions, and forsake him whom you have so solemnly avouched to be your God, he will deal more severely with you than with any people in the world. Related Resource: In regards to forgiveness, is there a difference between willful sin and ignorant sin? | GotQuestions.org Able (can, prevail, overcome) (03201) yakol means to be able, to have power, to prevail, meaning "can" (can do something). Baker "It indicates to be able to endure something, to be capable, to have the ability or power to do something: of God's ability (Num. 14:16; 2 Chr. 32:13, 15; Jer. 44:22) or a person's ability (Gen. 13:16); it is used of God not being able to stand Israel's false worship any longer (Isa. 1:13); not being able to endure a prideful, arrogant person (Ps. 101:5). It takes on the meaning of being incapable of maintaining an attitude or state of condition (Hos. 8:5); or indicates the ability to cause something to happen, as when Balak hoped he would be able to defeat Israel and drive them out of the land (Nu 22:6, 11). It indicates the ability to render or not to render (if negated) judgment about an issue (Gen. 24:50). It may take on the inference of daring to do something, e.g., eating in a restricted area, which, when negated, means people dare not or are not allowed to eat (Dt. 12:17). It indicates being an overcomer, a victor, to prevail over something or someone (Gen. 30:8); Rachel prevailed (yāk̠al) over her sister. (See also Ps. 13:4; Isa. 16:12). In an intellectual discussion, it means to grasp or understand something (Job 31:23; Ps. 139:6), to attain a mastery of it. (The Complete Word Study Dictionary: Old Testament) Uses of yakol in Joshua - Jos. 7:12; Jos. 7:13; Jos. 9:19; Jos. 15:63 = " the sons of Judah could not drive them out"; Jos. 17:12 = "But the sons of Manasseh could not take possession of these cities, because the Canaanites persisted in living in that land."; Josh 24:19 Gilbrant - Cognates of this verb occur in all branches of Semitic. Its most common meanings are "to be able," "to succeed" and "to prevail," although other senses occur rarely, such as "to be allowed," "to be superior," "to be victorious over," "to grasp," "to bear" and "to endure." The word occurs nearly 200 times in the OT, always in the Qal stem. It is usually followed by an infinitive, either with the preposition le (HED #3937) to complete the verbal idea (122 times) or without le (27 times). When it appears with an infinitive only implied, the meaning is always negative, as in Gen. 29:8, "We cannot" (go and feed them). In fact, it is used with a negative about 85 percent of the time; the text speaks more often about what people are not able to do. The most common usage of the word is "to be able," usually in regard to humans and their lack of ability. For instance, Joseph was unable to control his emotions (Gen. 45:1). Other people were unable to control circumstances, as in the case of Moses' mother and her inability to hide the baby (Exo. 2:3; cf. also Gen. 13:6; Exo. 7:21). Often, a person cannot perform some act because one simply does not have the capacity or ability required to complete it. The Egyptian magicians could not duplicate the miracles of Moses after a certain point (Exo. 9:11). The twelve tribes were unable to finish driving out the remaining Canaanite pockets of resistance (Josh. 15:63; 17:12; Judg. 2:14). A blind man cannot see (Gen. 48:10; 1 Sam. 4:15), nor can one see in the dark (1 Sam. 3:2). Moses could not "go in and out" any more because of his advanced age (Deut. 31:2). The nation of Israel was to grow so populous that they would not be able to be counted (Gen. 13:16). The king of Assyria boasted that no one could be rescued from his power (2 Ki. 18:29). The prophets described the wicked as being like a sea that cannot rest (Isa. 57:20; Jer. 49:23). Ecclesiastes stresses the powerlessness of humanity and our inability to find meaning in life (Ecc. 6:10; 7:13; 8:17). Sometimes, a human can do nothing because one is powerless to oppose the might of God. Laban and Bethuel could not refuse to send their daughter to become Isaac's bride, because God had clearly made his will known (Gen. 24:50). David could not make his dead child return to life (2 Sam. 12:23). Job could not stand up before the presence of God (Job 31:23). Balaam could not speak in opposition to the Lord (Num. 22:18, 37f). When God moves to bring judgment, gold cannot rescue anyone from his hand (Ezek. 7:19; Zeph. 1:18). In some situations, a person can do nothing because one's action is blocked by a prohibition from God. The regulations in Deuteronomy are stated in legal format, so that the word takes on the legal sense "be permitted by law." Israelites were not allowed to choose a foreigner as king (Deut. 17:15). A man with two wives could not discriminate harshly against the sons of the least-loved wife (Deut. 21:16). Anyone who found property lost by a neighbor could not avoid the duty to return it (22:19, 29). Rules for worship also placed limitations on the people of God. In Exo. 19:23, the Israelites were not allowed to approach Mount Sinai. The Passover sacrifice could not be killed within any of the towns of the land (Deut. 16:5). Any person who was ceremonially unclean could not participate in the Passover (Num. 9:6). Sometimes it was the presence or glory of God that made something impossible. Joshua 24:19 warned that the people could not serve Yahweh because of his holiness. Moses could not view God's face in Exo. 33:20. And the glory of the Lord was so overpowering that Moses could not enter the Tabernacle (Exo. 40:35), nor could the priests, under Solomon, enter the Temple (1 Ki. 8:11; 2 Chr. 5:14). This verb is used with God as the subject occasionally. Although it would seem appropriate to describe the power of the Lord, it actually appears most often in negative expressions. In Num. 14:16 and Deut. 9:28, Moses raises the possibility that God's reputation might be marred if He were to destroy the Israelites in the wilderness, since the pagan nations might assume that He was not able to bring them safely into Canaan. God is described as being too pure to look at sin (Jer. 44:22; Hab. 1:13). In Ps. 78:19, skeptics mock at God's ability to provide for his people. And in 2 Chr. 32:14, the Assyrians scoff at the idea that Yahweh or any other god could rescue Jerusalem from destruction. Of course, equating the Lord with other gods led to the destruction of the besieging Assyrian army. Only three passages describe God's positive ability. In Job 42:2, God can do all things, and no purpose of his can be thwarted. Jeremiah 20:7 speaks of God's power prevailing over the prophet, and Jer. 18:6 compares the Lord to a potter, who can do whatever he wishes with his clay. When the word is used without an infinitive, it carries additional meanings. It can mean "bear" or "endure." For instance, God cannot endure Israel's "iniquity and solemn assembly" (Isa. 1:13) or those who are haughty and arrogant (Ps. 101:5). A more frequent use without an infinitive is in the setting of a battle or wrestling match, where it means "to overcome" or "to be superior." This meaning is found in Goliath's boastful challenge (1 Sam. 17:9) and Jacob's wrestling with the angel in Gen. 32:26. It occurs with this sense in Gen. 30:8; Num. 13:30; Est. 6:13; Pss. 13:4; 21:11; 129:2; Isa. 16:12; Jer. 1:19; 20:7; 20:10f; 38:22; Hos. 12:4 and Obad. 7. (Complete Biblical Library - Incredible Resource) Vance Havner - Revival at Shechem IN THE LAST chapter of Joshua, Israel's great leader gathers the people together for a farewell message and a call to revival. They are now in the promised land, but living in that perilous state known as peace without victory. They have not driven out the inhabitants of the land and now they are in danger of being engulfed by the idolatry around them. They had grown tired of fighting and had settled for peaceful coexistence, but it did not work then, any more than it works today with Communism. There is no substitute for victory. There is only the alternative: defeat. They ensnare their children's children Who make compromise with sin. Joshua began his message with a rundown of past blessings; then he called upon the people to renounce their idols and serve the Lord—a negative and positive exhortation. He knew the weakness of Israel. Abraham had been called out of idolatry, and the seeds of that evil lay dormant ready to spring into weeds of outright apostasy. The people still possessed household images such as Rachel stole from Laban. He remembered how even at Sinai they had promised to serve God, only to worship a golden calf six weeks later. So deeply ingrained was this evil propensity that he met it head on. Any genuine revival must begin with the renouncing of strange gods. There is as much idolatry in our churches as there was in Israel. The love of money (1 Timothy 6:10), our lower natures (Philippians 3:17-21). pleasure (2 Timothy 3:4), our own selves (2 Timothy 3:2); all these are false gods we serve today. John's First Epistle closes with the words, "Little children, keep yourselves from idols." Real revival begin when Christians pray: Lord Jesus, I long to be perfectly whole; I want Thee forever to live in my soul, Break down every idol, cast out every foe; Now wash me, and I shall be whiter than snow. Charles G. Finney (ED: I DO NOT LIKE FINNEY FOR HE DENIED THE SINFUL NATURE OF MAN! - SEE Who was Charles Finney? | GotQuestions.org) says that revival is "a new beginning of obedience to God" (ED: THIS CERTAINLY SOUNDS GOOD BUT SEE FINNEY'S BELIEFS!) and that obedience is both negative and positive, renouncing idols and saying with Joshua: "... as for me and my house, we will serve the Lord" (Joshua 24:15). Somebody must start a revival; Joshua began with himself and so should every pastor. Our Lord's letters to the churches in Asia, calling for repentance and revival, were addressed to the angel—the pastor of the church. The people responded, "God forbid that we should forsake the Lord, to serve other gods.... therefore will we also serve the Lord for he is our God (Josh 24:16, 18). It sounded good, but Joshua sensed superficiality and unreality in it. Their dedication was too glib and shallow. He answered, "Ye cannot serve the Lord" (Josh 24:19). Instead of encouraging their vows of allegiance, he threw cold water on them. What strange procedure is this? Should he not have nourished such weak affirmations, in the hope that they would grow stronger? It is Scriptural to challenge cheap dedication.
Josué 24
Poole - Ver. 19. Ye cannot serve the Lord: he speaks not of an absolute impossibility, (for then both his resolution to serve God himself, and his exhortation to them to do so, had been vain and ridiculous,) but of a moral impossibility, or a very great difficulty, which he allegeth not to discourage them from God’s service, which is his great design to engage them in; but only to make them more considerate and cautious in obliging themselves, and more circumspect and resolved in answering their obligations. The meaning is, God’s service is not, as you seem to fancy, a slight and easy thing, as soon done as said; but it is a work of great difficulty, and requires great care, and courage, and resolution; and when I consider the infinite purity of God, that he will not be mocked or abused; and withal your great and often manifested proneness to superstition and idolatry, even during the life of Moses, and in some of you whilst I live, and whilst the obligations which God hath laid upon you in this land are fresh in remembrance; I cannot but fear that after my decease you will think the service of God too hard and burdensome for you, and therefore will cast it off, and revolt from him, if you do not double your watch, and carefully avoid all occasions of idolatry, which I fear you will not do, but I do hereby exhort you to do. Moral inability - Their inability was wholly of the moral kind. They could not do it because they were not disposed to do it, just as it is said of Joseph’s brethren (Gen 37:4) that they “could not speak peaceably unto him,” so strong was their personal dislike to him. But an inability arising from this source was obviously inexcusable, on the same grounds that a drunkard’s inability to master his propensity for strong drink is inexcusable. In like manner the “cannot” of the impenitent sinner, in regard to the performance of his duty, is equally inexcusable. (George Bush.) Entire change needed A man deeply exercised about his soul was conversing with a friend on the subject, when the friend said, “Come at once to Jesus, for He will take away all your sins from your back.” “Yes, I am aware of that”; said the other; “but what about my back? “I find I have not only sins to take away, but there is myself; what is to be done with that? And there is not only my back, but hands and feet, and head and heart are such a mass of iniquity that it’s myself I want to get rid of before I can get peace. (British Evangelist.) Discouragement useful Discouragements, rightly put, encourage. The best way to deepen and confirm good resolutions which have been too swiftly and inconsiderately formed is to state very plainly all the difficulty of keeping them. The hand that seems to repel often most powerfully attracts. There is no better way of turning a somewhat careless “we will” into a persistent “nay, but we will,” than to interpose a “ye cannot.” Many a boy has been made a sailor by the stories of hardships which his parents have meant as dissuasives. Joshua here is doing exactly what Jesus Christ did often. He refused glib vows because He desired whole hearts. “Master, I will follow Thee whithersoever Thou goest!” was answered by no recognition of the speaker’s enthusiasm, and by no word of pleasure or invitation, but by the apparently cold repulse: “Foxes have holes, birds of the air roosting-places; but the Son of Man has not where to lay His head. That is what you are offering to share. Do you stand to your words?” He will have no soldiers enlisted under false pretences. They shall know the full difficulties and trials which they must meet; and if, knowing these, they still are willing to take His yoke upon them, then how exuberant and warm the welcome which He gives 1 There is a real danger that this side of the evangelist’s work should be overlooked in the earnestness with which the other side is done. (A. Maclaren, D. D.) Reasons why man will not serve God Dr. Tucker, Bishop of Eastern Equatorial Africa, said: “In our journey we came to the country of Taita. The people of Taita are not a very interesting people, and are adverse to Christianity. I visited a chief there, and asked him why they were so unwilling for Christian people to settle in their midst, and I said, ‘If I sent you a couple of missionaries would you not be glad to have them?’ ‘No.’ ‘Why?’ I asked. The chief replied, ‘ If they come and settle among us they tell us that stealing cattle and fighting are not right.’ ‘Yes! ‘I replied. ‘Well, that would never do; for we are very fond of stealing cattle, and also of fighting.’ It was a most straightforward reason, and I think if many of the heathen at home would be as honest in giving the reasons why they will not come to Christ they would say much the same. ‘If I came to Christ I should require to quit getting drunk, and I am very fond of getting drunk,’” &c. F B
Josué 24
Poole - He will turn, i.e. he will alter his course and the manner of his dealing with you, and will be as severe as ever he was kind and gracious. Consume you, after that he hath done you good; he will repent of all his former kindness, and his goodness abused will be turned into fury.
Josué 24
Poole - The strange gods which are among you; those idols which yon either brought out of Egypt, or have taken in Canaan, which I have too much reason to believe that some of you, contrary to God’s command, do keep, whether for the preciousness of the matter, or rather for some secret inclination to superstition and idolatry, as the following words imply. See Jos 24:14.