Commentary on Joshua, Commentary · Chapter 24
Chap. 24.
AND Ioshue assembled againe all the tribes of Israel to Shechem, and called the Elders of Israel, and their heades, and their Iudges, and their officers, and they presented them selues before God.
2 Then Ioshue said vntounto all the people, Thus saith the Lorde God of Israel, Your fathers dwelt beyond the floud in olde time, euen Terah the father of Abraham, and the father of Nachor, and serued other gods.
3 And I tooke your father Abraham from beyond the floud, and brought him through all the land of Chanaan, and multiplied his seede, and gaue him Izhak:
4 And I gaue vntounto Izhak, Iaakob, and Esau: and I gaue vntounto Esau mount Seir, to possesse it: but Iaakob & his children went downe into Aegypt.
5 I sent Moses also and Aaron, and I plagued Aegypt: and when I had so done among them, I brought you out.
6 So I brought your fathers out of Aegypt, and ye came vntounto the Sea, and the Aegyptians pursued after your fathers with charriots and horsemen vntounto the red Sea.
7 Then they cried vntounto the Lorde, and he put a darknesse betweene you and the Aegyptians, & brought the Sea vponupon them, and couered them: so your eyes hauehave seene what I hauehave done in Aegypt: also ye dwelt in the wildernesse a long season.
8 After, I brought you into the land of the Amorites, which dwelt beyond Iordan, and they fought with you: but I gaue them into your hand, and ye possessed their countrie, and I destroyed them out of your sight.
9 Also Balak the sonne of Zippor King of Moab arose and warred against Israel, and sent to call Balaam the sonne of Beor for to curse you,
10 But I would not heare Balaam: therefore he blessed you, and I deliuered you out of his hand.
11 And ye went ouer Iordan, and came vntounto Iericho, and the men of Iericho fought against you, the Amorites, and the Perizzites and the Chanaanites, and the Hittites, and the Girgashites, the Hiuites, and the Iebusites: and I deliuered them into your hand.
12 And I sent Hornets before you, which cast them out before you, euen the two Kings of the Amorites, and not with thy sworde, nor with thy bowe.
13 And I hauehave giuen you a land, wherein ye did not labour, and cities which ye built not, and ye dwell in them, & eate of the vineyardes and oliue trees, which ye planted not.
14 Now therefore feare the Lord, and serue him in vprightnesse and in trueth, and put away the gods, which your fathers serued beyond the floud, and in Aegypt, and serue ye the Lorde.
1 So Iosue gathered, &c.) Now in my iudgement he doeth more at large declare these thinges, which he touched before more breefly. For it is not like, that the people were twise for one cause drawen into a straunge place. Therfore the order of the historie is knit together by repetition. For which cause I translate the Coniunction VAV, Therfore, which may continue the narration alredie begonne. And now he expresseth that, which before he spake not of, that they all stande before GOD, whereby the dignitie and reuerence of that assemblie may seeme to be more holie. For there is no doubt, but Iosue did call vppon the name of God, after a solemne manner: and preached vntounto the people as it were in his presence, that euerie one might consider with him selfe: that God was president of that assemblie, and that they had not in hande there, any priuate affaires: but the confirmation of a holie and inui…lable couenant with God him selfe. Ande herevnto, that which followeth soone after, that there was the Sanctuarie. Wherfore it is likelie, that the Arke of the couenant was brought thither, not of intent to chaunge the place: but that in so serious an action, they might appeare before the iudgment seate of God vppon earth. For no religion did forbidde the Arke to be remoued: and the place Sichem was not farre distant from thence.
2 Beyond the riuer, &c.) He taketh his beginning of their free adoption, by which GOD did so preuent them, that they could not boaste of any excellencie or merite. For God had bound them to him selfe with a streighter bonde, that when they were equall with other nations, God did notwithstanding choose them vntounto him selfe for a peculiar people, for no other respecte, but onelyonly of his meere good will and fauour. Furthermore, that it might more clerely appeare, that there was nothing wherein they could glorie, he bringeth them to their first beginning, and putteth them in mind, that their fathers did so dwell in Chaldea, that they worshipped idols commonly, with other men, and differed nothing from the common people. Whereof it is gathered, that when Abraham was drowned in idolatrie, he was drawne out of it as it were out of hell. The Iewes indeed, that they might challenge vntounto them selues a counterfeit dignitie of their kinred, doe feigne a fable, that their father Abraham, when he would not acknowledge the fire of Chaldea for a god, was driuen to flee out of his countrie. But if we consider the purpose of Gods spirit, he is no more exempted from the crime of the publike errour, than Thare and Nachor. To what end doth he say, that the fathers of the people serued straunge gods, and that Abraham was plucked out from thence, but that the free merciemercy of God might shine in the verie first beginnings? For if Abraham had bene vnlike the rest, his godlinesse would hauehave made a difference of him. But this marke is purposely shotte at, that he should not excell in any dignitie of his own, which might blemish the glorie of God, but that his posteritie might acknowledge, that when he was cast away, he was raised vp from death to life. But this was incredible, and like a monstre, that while Noe was yet aliue, idolatrie was not onelyonly commonly receiued in the world: but also had entered into the familie of Sem, in which at the least the pure religion ought to hauehave flourished. Surely, how great the madde rage and vntamed furie of men is in this behalfe, hereby it may be knowne, that the holie Patriarch, vntounto whom a speciall blessing of God was geuen, was not able to bridle his posteritie, but that they lefte the true GOD, and gaue ouer them selues to superstition and idolatrie.
3 And I tooke your father, &c.) By this worde is better confirmed, that which I taught before, that Abraham by his owne vertue did not swimme out of that deepe gu…fe of ignorance and errors, but was brought out by the hand of God. For it is not said, that he sought God of his owue accorde, but that he was taken away by him, and carried into another place. He amplifieth his benefices, in that he did meruellously preserue Abraham, in all his long pilgrimage. But that which followeth breedeth some doubt, that God multiplied the seede of Abraham: and yet gaue him onelyonly Isaac: for there is no mention but of him. This comparison doth set foorth the singular grace of God towarde them, that when Abraham had many children, yet their father onelyonly kept the place of his lawfull heire. In the same sense it is added soone after, that when Esau and Iacob were naturall brethren, and twinnes, yet the one was taken, and the other refused. Wherefore we see how notably, as well in the person of Ismael and his brethren, as of Esau, he extolleth the merciemercy and goodnesse of God towarde Iacob: as if he saide, that his stocke did not excell the other, but onelyonly because it pleased God so to accept him.
4 Iacob and his sonnes, &c.) After the banishment of Esau, the going downe of Iacob into Egypt is tolde: which although it be touched in one worde, yet it comprehendeth an ample, large, and plentifull matter of the fatherlie fauour of God. And there is no doubt, although the authour of the booke doth not extoll euerie miracle with excellent commendations, yet Iosue declared vntounto the people the summe of their deliuerance, as much as was sufficient. First therefore he setteth foorth the miracles shewed in Egypt. Afterward he celebrateth their passage through the redde Sea, where God, through his wonderfull power, did helpe them. Thirdly, he rehearseth the time that they wandered in the wildernesse.
8 Afterward I brought you, &c.) Now at the length he beginneth to entreate of those victories, which opened a way for them to possesse the land. For though the region beyond Iordan was not promised in the couenant of inheritance: yet since God by his decree had annexed it to the lande of Chanaan, as a heaping vp, and an increase of his benefits, Iosue doth not without cause couple them together: & doeth not onelyonly declare, that while they trusted in the power of God, they had the vpper hand in all their warres: but also were defended against the pestilent deceipte which Balaak practised against them. For although that deceiuer Balaam could hauehave preuailed nothing with his cursings and magicall execrations: yet it was verie profitable, to see the wonderfull power of God, in ouerthrowing of his malice. For it was euē as much, as if he hand to hand had fought against all their hurtes & hinderances. And that he might more certeinly persuade them, that they obteined the victorie, not only because God was their guide, but through his onelyonly power, he repeateth that which is read in Moses, that Hornets were sent, which Deut. 27. 20.without the hand of men should ouerthrowe their enimies. And this was a more notable miracle, than if by any other meanes they had bene ouerthrowen, put to flight, and discomfited. For they that hauehave bene conquerours with small a doe beside their expectation, although they confesse that victorie is the gift of God: yet soone after beeing blinded with pride, they translate his praise to their owne counsell, diligence, and valiantnesse. But when the matter is brought to passe by Hornets, the vertue and power of God is vndoubtedly affirmed. Therefore it is concluded, that the people did not conquer the land by their owne sworde nor bowe, as it is repeated in the. 44. Psalme, and seemeth to be taken from hence. Last of all, when he put the people in minde, that they did eate the fruite of other mens labours, he exhorteth them to louelove God, as his liberalitie towardes them doeth deserue.
15 And if it seeme euill vntounto you to serue the Lorde, choose you this day whome ye will serue, whether the gods which your fathers serued (that were beyond the floud,) or the gods of the Amorites, in whose lande ye dwell: but I and mine house will serue the Lorde.
16 Then the people answered and said, God forbid that we shoulde forsake the Lord, to serue other gods.
17 For the Lorde our God, he brought vsus and our fathers out of the lande of Aegypt, from the house of bondage, and he did those great miracles in our sight, and preserued vsus all the way that we went, and among all the people through whome we came.
18 And the Lord did cast out before vsus all the people, euen the Amorites which dwelt in the land: therefore will we also serue the Lorde, for he is our God.
19 And Ioshue said vntounto the people, Ye can not serue the Lord: for he is an holy God: he is a gelous God: he will not pardon your iniquitie, nor your sinnes.
20 If ye forsake the Lord, & serue straunge gods, then he will returne and bring euill vponupon you, and consume you, after that he hathe done you good.
21 And the people said vntounto Ioshue, Nay, but we will serue the Lorde.
22 And Ioshue said vntounto the people, Ye are witnesses against yourselues, that ye hauehave chosen you the Lord, to serue him: and they said, We are witnesses.
23 Then put away now, said he, the straunge gods which are among you, and bow your heartes vntounto the Lorde God of Israel.
24 And the people said vntounto Ioshue, The Lorde our God will we serue, and his voyce will we obey.
15 But if it be greeuous, &c.) Iosue seemeth here to hauehave little consideration what becommeth a godlie and wise Gouernour. If the people had forsaken God, and bene carried after idols, it had bene his parte to take punishment of their vngodlie and wicked defection. But now, when he geueth them leaue to choose whether they will serue God or no, he looseth the bridle, that they may boldly runne headlong into all licentiousnesse of sinning. That also which followeth, seemeth to be more absurde, when he denieth that they are able to serue God: as though he woulde of purpose driue them to cast off his yoke. Howbeit, it is not to be doubted, but that his tongue was gouerned by the direction of Gods spirite, that he might touch them at the very hearte. For when God driueth men into his obedience, they are often times willing enough to professe the desire of godlinesse, from which notwithstanding they fall away soone after: so they build without a foundation. This commeth to passe, because they doe neither distrust their owne weakenesse, so much as they ought to doe: nor consider how harde a thing it is, to geue ouer them selues wholy to God. Wherfore, we hauehave neede of an earnest examination, that we be not carried vp on high through a light motion, & so in the very first attempt, the successe doe faile vsus. For this purpose of triall, Iosue setteth the Israelites at libertie, that as though they were free, and at their owne choyce, they might choose againe what God they woulde worshippe: not that he would driue them away from true religion, which were too apte of them selues to fall away: but that they should not promise vnaduisedly that which they would breake in shorte time after. For the purpose of Iosue was to renewe the couenant, and to confirme that which was alreadie made with God, as we shall see. Therefore, not without cause he geueth them libertie to choose, that they shoulde not afterwarde pretende, that it was of necessitie, when they had bound them selues by their owne consent. In the meane while to touch them with shame, he doth testifie, that he and his house woulde continue in the worshippe of God.
16 The people answered, &c.) Now appeareth no small fruite of this free choyce offered vntounto them, when the people doe not incline to any other religion, nor receiue any thing to obey, which they hauehave heard elsewhere: but pronounce, that it were exceeding great wickednesse to fall away from God. And so it auayleth not a little to the confirmation of the couenant, that they binde themselues of their owne accorde. The effect of their answere is, that seeing God by meruellous redemption hath purchased them to be his peculiar people, and hath alwayes assisted them, and shewed that he is their God, it should be detestable vnthankfulnesse, if they should forsake him, and fall to straunge gods.
19 And Iosue sayed, &c.) Here it seemeth, that Iosue doth altogether vnreasonably, which discourageth the prompt and willing desire of the people. For to what end doeth he denie, that they are able to serue God, but that by verie impossibilitie he might cast them in despaire, whereby they must needes be alienated from the feare of God: But by this so sharpe contestation, it was needefull, that the people, which were slacke and dull through securitie, shoulde be awakened, which thing we see lacked not good successe, though it continued not long. For they are not discouraged nor made slacker: but hauing ouercome this hinderance, they answere redily, that they will be constant in doing their duetie. Finally, Iosue doeth not discourage them from seruing God: but onelyonly declareth, howe stubborne and disobedient they are, that they may learne to chaunge their frowarde disposition. So Moses, in his song, when he seemeth to make a diuorce betweene God and them, doth nothing else but pricke and sharpen them, that they goe not forward to be like themselues. Deut. 32.Iosue in deede doth reason simply of the nature of God: but chiefly he bendeth his edge against the froward manners and vntamed stubbornesse of the people. He pronounceth, that God is holy and zealous. This truely should not discourage men from his seruice: but hereof it followeth, that he will hauehave nothing to do with them that be vnpure, wicked, and vnholy contemners of him, and which are not afraide to prouoke him to anger. For such shall finde him vnable to be appeased. But where it is said, that he will not spare their wickednesse, no generall rule is set downe: but the speache is directed against disobedient persons, as in many places beside. For he speaketh not here of euerie offence, and speciall sinne, but of the grosse denying of God, as the next verse doth shewe. Wherefore, the people doe answeare more freely, that they will serue God.
22 And Iosue s…ied, &c.) Nowe we see what marke Iosue did shoote at: not that the people being amazed by feare, shoulde be driuen away from religion: but that the bond might be holier, seeing that of their owne accorde they desired his gouernment, and had yeelded themselues into his fidelitie and protection, that they might liue vnderunder his defence. Therefore in their owne conscience they acknowledge, that they shalbe guiltie and conuict of vnthankfulnesse, except they kept promise. And though they did not feginedly professe, that they woulde be witnesses vntounto their owne damnation: yet how lightly the remembrance of this promise fell away, it appeareth in the booke of Iudges. For when the Elders were dead, they were quickly drawen asunder into diuerse superstitions. By which example we are taught, howe manifold deceiptes doe possesse the senses of men, and what crooked corners doe hide their hypocrisie and vanitie, vntill their owne vaine confidence deceiue themselues.
23 Nowe therefore take away, &c.) How could it be, that they which were of late so sharpe reuengers of superstition, hauehave suffered idols to hauehave place among them, and yet the wordes sound so, that they should take away from amongst them the straunge gods. If we vnderstand, that their houses were yet polluted with idols, we may see as it were in a cleare glasse, how sweetly the greatest part of men doe flatter themselues in their vices, which against other they pursue with extreme …igour and seueritie. But because it seemeth not like vntounto me, that after the punishment of Achan, they durst be so bold to de…le themselues with such manifest sacrileges, I doe rather referre it to their affection, that they should driue away farre from them all inuentions of feigned gods. For before, in the same Chap. he exhorteth them to take away the gods, whom their fathers serued beyond the riuer, and in Egypt. But no man will thinke, that the idols of Chaldea were laide vp in their closets, or else that they brought those filthie corruptions out of Egypt, which shoulde be cause of hatefull discorde betweene God and them. Wherefore, the simple sense is, that they should renounce all idols, and deliuer themselues from all corruptions, that they may worshippe the onelyonly true God purely. For hitherto perteineth that clause, That they may incline their heart to the Lorde, which is as much, as to rest onelyonly vponupon him, or to set their louelove vponupon him, and that they should delight and be content with him alone.
25 So Ioshue made a couenant with the people the same day, and gaue them an ordinance and lawe in Shechem.
26 And Ioshue wrote these wordes in the booke of the Lawe of God, and tooke a great stone, and pitched it there vnderunder an Oake that was in the Sanctuarie of the Lorde.
27 And Ioshue said vntounto all the people, Beholde, this stone shalbe a witnesse vntounto vsus: for it hath heard all the wordes of the Lorde which he spake with vsus: it shalbe therefore a witnesse against you, least ye denie your God.
28 Then Ioshue let the people depart euerie man vntounto his inheritance.
29 And after these thinges, Ioshue the sonne of Nun, the seruant of the Lorde died, being an hundred and tenne yeeres olde.
30 And they buried him in the border of his inheritance in Timnath-serah, which is in mount Ephraim, on the Northside of mount Gaash.
31 And Israel serued the Lorde all the dayes of Ioshue, and all the dayes of the Elders that ouerliued Ioshue, and which had knowen all the workes of the Lorde, that he had done for Israel.
32 And the bones of Ioseph, which the children of Israel brought out of Aegypt, buried they in Shechem, in a parcell of ground, which Iaakob bought of the sonnes of Hamor the father of Shechem, for an hundred peeces of siluer, and the children of Ioseph had them in their inheritance.
33 Also Eleazar the sonne of Araon died, whome they buried in the hill of Phinehas his sonne, which was giuen him in mount Ephraim.
25 So Iosue made a couenaunt, &c.) This place declareth, for what end this assemblie was called, that the people renewing the couenaunt, might be more addicte and streightly bound vntounto God. Therefore in this contracte Iosue was the messenger of God, which required faith and obedience of the people in his name. Therefore, the seconde clause is added, that he propounded to them the precept and the iudgement. For they doe vtterly depraue and peruert the sense, which doe expounde these wordes of some new speach of Iosue: when they ought to be vnderstoode properly of the lawe of Moses, as if it were said, That Iosue made none other couenant, than that they shoulde remaine constant in keeping the lawe, and that none other articles of the couenant were propounded: but that they were confirmed in that doctrine, which they had before imbraced and professed. Like as Malachias also, to keepe them vnderunder the yoke of God, doeth Malac. 4. 4.require nothing else, but that they shoulde be mindfull of the lawe deliuered by Moses.
26 And Iosue did write, &c.) I vnderstand that authenticall volume which was kept by the Arke of couenaunt, as if he had laid vp a publike recorde in the register for a perpetuall memorie. And there is no doubt, but when the lawe was rehearsed, this proclamation of the couenant was also published. But because that which is written, is often times hidde in shutte bookes, he appointeth an other healpe of memorie, wihch might euer be extant in the eyes of all men, namely a stone vnderunder the oke which was neere the Sanctuarie. Not that the abiding place of the Arke was there perpetuall: but because it was set there, that they might appeare before God. Therefore, as often as they came before God, the testimonie or memoriall of the couenant, which they made, was before their eyes, that they might be better reteined in their fidelitie. Where as he saith, that the stone hath hearde the wordes of the Lord, it is indeede an Hyperbolicall, but yet not a foolish kinde of speaking, to expresse the efficacie and vertue of the worde of God, as if it had bene saied, That it pearceth into dead rockes and stones: that if men be deafe, their damnation soundeth in all elementes. To lie, here, as often times elsewhere, signifieth to doe deceiptfully and craftily, to faile and breake promise. Who would not thinke, that a couenant established so surely, should hauehave bene firme and holie into many ages of the posteritie: And yet Iosue preuailed no more with all his great carefulnesse, but that it might continue for a few yeares after.
29 After these things, &c.) The honour of buriall was a token of reuerence, which testified the pietie of the people. But neither of both had any deepe rootes. Wherfore, that title, wherewith Iosue is adorned after his death, when he is called The seruant of God, tooke away from the wicked wretches all excuse, which soone after despised God, which had meruellously wrought in him. Therefore their inconstancie is couertly noted, that they serued God as long as he liued, and vntill the death of the Elders. For therein is priuily conteined, an opposition of their falling away and alienation, when they had soudeinly forgotte the benefits of God. Therfore it is no meruell at this day also, when God endueth some of his seruantes with noble and excellent giftes, that their authoritie doeth defend and preserue the order and state of the Church: but when they are dead, inmediately ariseth an heuie dissipation: & vngodlinesse that lay hid, breaketh forth into vnbrideled licentiousnesse.
32 But the bones of Ioseph, &c.) What time the bones of Ioseph were buried, is not here expressed: but it is easie to gather, that after the Israelites had quiet habitation in the citie of Sichem, they did their duetie therein. For, although he appointed no certeine place for his buriall: yet they thought good for honours sake, to lay him in the feelde which Iacob bought. Peraduenture also this is Gen. 33. 19.expressed, to reproue the slouthfulnesse of the people: whereby it came to passe, that Ioseph was not buried with Abraham, because the enimies as yet had dominion of that place. Steeuen reherseth the bones of the twelue Patriarchs: and it may be, that the other tribes being Actes. 7.moued with emulation, brought the bones of their fathers also. But where some copie saith that the feelde was bought by Abraham, it is a faulte in the name. As touching buriall, we must holde this generally, that there is so often mention thereof in the Scripture, because it was a token of the resurrection to come.
Praise be vntounto God, Amen.
FINIS.