Annotations Upon the Historical Books Part 2, Joshua · Chapter 24
CHAP. XXIIII.
Verſ. 1. ANd Joſhua gathered all the tribes to Shechem, &c.] The aſſembly mentioned in the foregoing chapter, verſ. 2. (concerning which, ſee the note there) and the exhortation which Joſhua uſed then to the people, was when Joſhua apprehended he had not long to live, chap. 23.14. And behold, this day I am going the way of all the earth; yet it ſeems that after that, fearing much what the people world do after his death, he reſolved again to call another aſſembly of the repreſentative body of the kingdome, that he might there again preſſe them to continue conſtant in their obedience to God after his death; and to that purpoſe might cauſe them to renew their covenant with God, which accordingly he did at Shechem, as it is here ſaid. Many Expoſitours underſtand this of Shiloh, where indeed the tabernacle was ſeated, chap. 18.1. (which they ſay is here called Shechem becauſe it ſtood in the field of Shechem) and that becauſe it is ſaid in this verſe, that the aſſembly preſented themſelves before God, and becauſe verſ. 26. there is mention of the Sanctuary, near which under an oke there was a ſtone erected as a witneſſe of the covenant which the people had made with God. But it is more probable, that this aſſembly was in Shechem, and that the Tabernacle and Ark were removed hither upon this occaſion: 1. Becauſe Shechem was in the tribe of Ephraim, as well as Shiloh, and perhaps nearer unto Joſhua his city, and ſo the more convenient for him to come thither. 2. Becauſe we no where reade that Shiloh is called Shechem (which is the onelyonly ground of the other opinion.) 3. Becauſe it is evident that upon ſpeciall extraordinary occaſions they were wont ſometimes to remove the Ark, 1. Sam. 4.4. So the people ſent to Shiloh, that they might bring from thence the Ark of the covenant of the Lord of hoſts. But why ſhould they not have met at Shiloh, that ſo there might be no need to remove the Ark? I anſwer, that Shechem was a city of great note, a city of refuge, chap. 21.21. a place famous for the abode of the Patriarchs there: yea, and there God did at firſt enter into a covenant with Abraham, Gen. 12.6 7. and the people there had lately renewed their covenant with God, upon mount Gerizim and mount Ebal: in which regard Joſhua might think it the fitter to bring the people now to renew it again in the ſame place. And then beſides, there might be ſome other ſpeciall occaſion for ſome other buſineſſe that was to be done at Shechem; as happely the buriall of Joſephs bones there, whereof mention is made in the 32. verſe of this chapter.
Verſ. 2. Your fathers dwelt on the other ſide of the floud in old time, even Terah the father of Abraham, and the father of Nachor.] That is, Euphrates, which is by way of eminency uſually in the Scripture called the river.
And they ſerved other gods.] That is, their fathers, to wit, Terah, and Abram, and Nachor (of whom they were deſcended by the mothers ſide) for they are all mentioned in the foregoing words. Neither need it ſeem ſtrange unto us that Abraham ſhould ſerve other Gods before his calling; for therein was Gods mercy the more magnified. And indeed if Abraham had continued incorrupt in an idolatrous family, the poſterity of Abraham might have boaſted in this, whereas the drift of Joſhua in theſe words is quite contrary, even to ſet forth Gods goodneſſe in reſcuing him out of that way of danger, and chuſing him to be the father of his peculiar people, when there was nothing in him to move the Lord to ſhew him ſuch ſpeciall favour.
Verſ. 3. And I took your father Abraham from the other ſide of the floud, and led him throughout all the land of Canaan.] The mention which is here made of Gods leading Abraham through the ſeverall parts of Canaan, is to intimate Gods goodneſſe to him, that he did not onelyonly preſerve him being in a ſtrange land in the midſt of ſo many barbarous people; but alſo bleſſe and proſper him, and cauſe him to be ſo greatly eſteemed amongſt them.
And multiplied his ſeed, and gave him Iſaac.] That is, gave him ſeverall ſonnes (to wit, Iſhmael, and the ſonnes of Keturah) and amongſt the reſt, Iſaac; and therefore, I conceive, mention is made of his other children, to illuſtrate Gods ſingular favour to the Iſraelites, in paſſing by ſo many of Abrahams iſſue, and chooſing their father to be the heir of promiſe.
Verſ. 4. And I gave unto Iſaac, Jacob and Eſau; and I gave unto Eſau mount Seir, &c.] Eſau is here alſo mentioned, to intimate the free grace of God, in paſſing by Eſau (though his poſterity grew preſently great, and inhabited mount Seir) and eſtabliſhing his covenant with their father Jacob his younger brother.
Verſ. 7. And your eyes have ſeen what I have done in Egypt.] Many might be now living as well as Joſhua and Eleazar, that came out of Egypt; for onelyonly thoſe that were above twenty years old when they came out of Egypt, did the Lord threaten to deſtroy in the wilderneſſe, Num. 14.29. As for the next clauſe, and ye dwelt in the wilderneſſe a long ſeaſon, it is added, to intimate Gods wonderfull providence, in feeding them and preſerving them for ſo many years in their travels there.
Verſ. 9. Then Balak the ſonne of Zippor king of Moab, roſe and warred against Iſrael, &c.] That is, prepared to make warre againſt them, intending to have ſet upon them, if he could have gotten Balaam to curſe them, Num. 22.11. Behold, there is a people come out of Egypt which covereth the face of the earth, Come now, curſe me them; peradventure I ſhall be able to overcome them, and drive them out.
Verſ. 11. And the men of Jericho fought with you, &c.] That is, made preparation to reſiſt you, ſhutting up their city againſt you, and fortifying themſelves, which is a kind of defenſive warre; though indeed they never durſt ſtir out of their gates to fight againſt the Iſraelites, nor had the heart once to lift a weapon in defence of themſelves, when they ſaw their walls ſo miraculouſly to fall down before them.
Verſ. 12. And I ſent the hornet before you, which drave them out from before you, &c.] See the note upon Exod. 23.28.
Verſ. 14. And put away the gods which your fathers ſerved, &c.] So likewiſe verſ. 23. he ſayes, Put away the ſtrange gods that are among you. Their zeal againſt their brethren for building that altar on the banks of Jordan, chap. 22.16. Thus ſaith the whole congregation of the Lord, What treſpaſſe is this which ye have committed againſt the God of Iſrael, to turn this day from following the Lord, in that ye have builded you an altar, that ye might rebell this day againſt the Lord, and that which is ſaid of them in this chapter, verſ. 31. And Iſrael ſerved the Lord all the dayes of Joſhua, ſh…ws plainly, that for the generall they were not yet corrupted, and that there was no idolatry publickly allowed. Beſides, had Joſhua known any particular families or perſons that had worſhipped idols, no doubt he would have puniſhed them according to the Law: but it ſeems in his government he had found that many of them were ſtill lingring after theſe ſuperſtitions of their fathers, and therefore feared that though they durſt not openly do it, there were ſome that ſecretly were worſhippers of idols, whence it is that he admoniſheth them in this wiſe, to put away the ſtrange gods from amongſt them; and indeed, that in the wilderneſſe many ſecretly did worſhip idols is evident by that place, Amos 5.25, 26. which is cited by S. Stephen, Acts 7.42, 43. Then God turned and gave them up to worſhip the hoſt of heaven, as it is written in the book of the Prophets, O ye houſe of Iſrael, have ye offered to me any beasts and ſacrifices, by the ſpace of fourty years in the wilderneſſe? Yea, ye took up the Tabernacle of Moloch, and the ſtarre of your God Remphan, figures which you made, to worſhip them.
Verſ. 15. And if it ſeem evil unto you to ſerve the Lord, chooſe you this day whom ye will ſerve, &c.] Not that Joſhua did now lay the reins upon their necks and give them liberty to change their Religion, and to ſerve ſtrange gods if that way liked them beſt: Had they revolted from God doubtleſſe he would have puniſhed them ſeverely: But he uſeth this kind of ſpeech, firſt, as a powerfull perſwaſion to keep them conſtant to God, by implying that there is ſuch a difference betwixt theſe two, the worſhipping the Lord that had delivered them out of Egypt and done ſo many great things for them, and bowing to Idol-gods, that one would not think it poſſible that they ſhould forſake the Lord to follow them, though it ſhould be left to their choice: as if one ſhould ſay, chooſe you whether you will go to heaven or to hell. So that this is much like that ſpeech of Elijahs, 1. Kings 18.21. How long halt ye between two opinions? if the Lord be God, follow him; but if Baal, then follow him. Secondly, to ſift them how they ſtood inwardly affected, and to imply that unleſſe they ſerved God willingly without any conſtraint, ſo that if it were left to their choice, they would take no other way, God would not regard their outward obedience. And thirdly, that having now of their own accord accepted the Lord to be their God, they might hereby be the more tyed to cleave conſtantly unto him.
But as for me and my houſe, we will ſerve the Lord.] This Joſhua added, not ſo much to make known to them what he was reſolved to do, to wit, that though they ſhould all forſake the Lord, yet that ſhould not one whit move him; but principally, that his reſolute determination herein, of whoſe wiſdome and piety they had had ſo great experience might covertly, but yet ſweetly and effectually, perſwade them to keep conſtant in that way of religion wherein they found him ſo zealouſly and ſettledly reſolved to continue.
Verſ. 19. Ye cannot ſerve the Lord, for he is an holy God: He is a jealous God, &c.] This is ſpoken upon ſuppoſition, not onelyonly of Gods holineſſe and ſevere jealouſie againſt all thoſe that are not faithfull in keeping covenant with him, but alſo of the perverſe refractary diſpoſition, and untamed ſtubborneſſe of this rebellious people; as if he ſhould have ſaid, Conſider well what you ſay, God will not be content with a profeſſion of being his people, if ye take liberty to live as you liſt, as you have done; No, God is a holy God, &c. ſo that this is added not to diſcourage them, but rather by way of caution, to awake them out of their ſecurity, and to let them know that they muſt be more carefull of walking uprightly with God, if they meant to ſerve him; as if when a company of ſouldiers that had not ſo well behaved themſelves in former times, ſhould untertake ſome ſpeciall ſervice, and the Generall ſhould anſwer (not to beat them off from it, but rather to enflame them and make them go through it with the more courage and care) why ſhould you think of undertaking ſuch a piece of ſervice? you cannot do it; implying onelyonly thus much, that they muſt be more valiant and conſtant then they had been, if they would meddle with it.
Verſ. 23. Now therefore put away, ſaid he, the ſtrange Gods which are among you, &c.] See the note above, verſe 13.
Verſ. 25. So Joſhua made a covenant with the people that day, and ſet them a ſtatute and an ordinance in Shechem.] That is, as Gods ſervant and miniſter he cauſed the people to renew their covenant with God (and doubtleſſe it was done in a ſolemn manner, being accompanied with ſacrifices and other uſuall rites of that ſacred ſervice) and ſo he ſet them a ſtatute and an ordinance in Shechem, that is, he eſtabliſhed it as a thing fully ſettled and ratified for future times, that they ſhould conſtantly continue in the ſervice of the Lord God alone, as became his peculiar people, and to that end did fully make known and confirm all the conditions of the covenant which they had made with God. To which purpoſe happely the whole law of God was at this time diſtinctly read amongſt them; which ſome conceive is one of the principall things intended in this laſt clauſe.
Verſ. 26. And Joſhua wrote theſe words in the book of the law of God.] That is, theſe promiſes of the people and the whole carriage of this buſineſſe when they did with ſuch ſolemnity renew their covenant with God, that knowing there was ſuch a record kept of this buſineſſe even in Gods Tabernacle, they might be carefull to keep their covenant. But yet withall, hereby may be meant that this book of Joſhua was now added to the book of Moſes law which was laid up long ſince before the ark, Deut. 31.26. (ſaving onelyonly thoſe paſſages which are apparently ſince inſerted;) for no doubt that which Joſhua wrote was written for all future times; Now we have in the Church no other records, of it but this book of Joſhua.
And took a great ſtone and ſet it up there under an oke that was by the Sanctuary of the Lord.] This ſtone was alſo ſet up as a memoriall of this covenant now thus ſolemnly renewed between God and the people. The place where it was ſet, to wit, under an oke that was by the Sanctuary is thus preciſely expreſſed for the better evidencing of the certain truth of that which is here related. Some indeed ſuppoſe that this was the very oke under which Jacob had many years ſince buried all the Idolatrous traſh which he found amongſt thoſe of his family, Gen. 35.4. And they gave unto Jacob all the ſtrange gods that were in their hand, and all the ear-rings which were in their ears, and Jacob hid them under the oke which was by Shechem; and that Joſhua for that cauſe did purpoſely ſet up this ſtone under that oke. But though it be certain and well known that okes will continue many hundred years, yet that this was that oke we cannot certainly determine. As for the Sanctuary of the Lord here mentioned, ſome conceive it is the place onelyonly where all this was done, that is ſo called, and that becauſe of the ark that was there; but I think it is farre more probable, that the Tabernacle was brought thither together with the ark, and that this it is which is here called the Sanctuary of the Lord. However certain it is, that in future times this place where this ſtone was ſet up by Joſhua was from hence called the plain of the pillar, or the oke of the pillar, Judges 9.6.
Verſ. 27. Behold this ſtone ſhall be a witneſſe unto us; for it hath heard all the words of the Lord which he ſpake unto us.] This is a figurative ſpeech, and implies thus much, that it ſhould as truly witneſſe againſt them if they ſhould falſifie their promiſe, as if it had heard the words that were ſpoken; an expreſſion this is therefore much like that, Jer. 2.12. Be ye astoniſhed O ye heavens at this, and be horribly afraid, be ye very deſolate, ſaith the Lord.
Verſ. 29. Joſhua the ſonne of Nun the ſervant of the Lord dyed, being an hundred and ten years old.] It is manifeſt there were but foure hundred and eighty years betwixt the building of the Temple and the Iſraelites coming out of Egypt, 1. Kings 6.1. And it came to paſſe in the foure hundred and foureſcore years, after the children of Iſrael were come out of the land of Egypt, in the fourth yeare of Solomons reigne over Iſrael, in the monethmonth Zif, which is the ſecond monethmonth, that he began to build the houſe of the Lord, of which yielding fourty years to their travels in the wilderneſſe, and then to Othniels government fourty years, Judges 3.11. to Ehuds eighty years, verſe 30. to Shamgars ſome few moneths, verſ. 31. to Deborah and Barak fourty, Judges 5.31. to Gideon fourty, Judges 8.28. to Abimelech three, Judges 9.22. to Tolah three and twenty, Judges 10.2. and to Jair two and twenty years, verſe 3. to Jephthe ſix, Judges 12.7. and Ibzan ſeven, verſe 9. and Elon ten, verſe 11. and Abdon eight, verſe 14. to Samſon twenty, Judges 15.20. to Elie fourty, 1. Sam. 4.18. to Samuel and Saul fourty years, Acts 13.21. to David fourty, 1. Kings 2.11. and then foure to Solomon ere he began the temple, all together, make foure hundred ſixty and three, and then the moſt left for Joſhua will be ſeventeen, though there ſhould be no interregnum between the Judges.
Verſ. 32. And the bones of Joſeph, which the children of Iſrael brought up out of Egypt, buried they in Shechem, &c.] Joſeph had commanded the Iſraelites to carry his bones with them out of Egypt, Gen. 50.25. which accordingly they did, Exod. 13.19. Here now we are told where they buried his bones, to wit, in Shechem, in a parcell of ground which Jacob bought of the ſonnes of Hamor, the father of Shechem for an hundred pieces of ſilver. Which was doubtleſſe the parcell of a field, mentioned Gen. 33.19. which Jacob bought of Hamor the father of Shechem, and which when he lay upon his deathbed he gave to Joſeph as a ſpeciall legacy, Gen, 48.22. and this might well be the reaſon why they buried Joſephs bones here, whereas it is evident that his forefathers and their wives too were buried in the cave of Machpelah, Gen. 49.29, 30, 31. I am, ſaith Jacob, to be gathered unto my people; Bury me with my fathers in the cave, that is in the field of Ephron the Hittite, In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan which Abraham bought with the field of Ephron the Hittite for a poſſeſſion of a burying place. There they buried Abraham and Sarah his wife, there they buried Iſaac and Rebekah his wife, and there I buried Leah, to wit, becauſe it was the inheritance peculiarly bequeathed him by his father. Indeed by the words of Stephen, Acts 7.15, 16. it might ſeem that all the Patriarchs, the ſonnes of Jacob (and ſo Joſephs bones amongſt the reſt) were buried not in the field which Jacob bought, Gen. 33.19. but in the burying-place which Abraham bought of Ephron in Machpelah, Gen. 23.17, 18. For though Stephen ſaith, they were buried in a field, bought of the ſonnes of Emor the father of Sichem, yet withall he ſaith expreſſely, that they were buried in a Sepulchre purchaſed by Abraham, Acts 7.15, 16. So Jacob went down into Egypt and died, he and our fathers, and were carried over into Sichem, and laid in the ſepulchre which Abraham bought for a ſumme of money. Now we reade of no burying place which Abraham bought, but that of the cave of Machpelah, which he bought of Ephron the Hittite. Gen. 23.16.17. &c. wherein it is evident, Gen. 49.29, 30, 31. that Abraham and Sarah, and Iſaac and Rebekah, and Jacob & Leah were buried: but to this I anſwer, that many of our beſt Expoſitours are of opinion that this place in the Acts of the Apoſtles is corrupted by the careleſneſſe, or rather the miſtake of thoſe that tranſcribed the copies; yet becauſe it is dangerous to allow that the Greek copies of the new Teſtament are generally falſified in any one paſſage, I think it is better anſwered, that though Stephen ſaid, that the fathers were laid in the ſepulchre of Abraham, bought for a ſumme of money of Emor the father of Sichem, yet he meant onelyonly thereby, that they were laid in the Sepulchre, which the poſterity or the ſonne of Abraham bought of the ſonnes of Emor, and that was Jacob, becauſe that which the ſonne doth the father may be ſaid to do in him; and if ſo, then it ſeems that the bones of the other Patriarchs, the ſonnes of Jacob, were buried here together with Joſephs. At what time they buried Joſephs bones here, it is not expreſſed, yet by the laſt clauſe of this verſe where it is ſaid of this parcell of ground, and it became the inheritance of the children of Joſeph, it appears that it was done after they had reſt in the land, and had divided the whole countrey of Canaan amongſt the tribes; and ſo this part of Canaan where this parcell of land lay, falling then by lot to the ſonnes of Joſeph (to whom Jacob at his death had bequeathed it) here they buried the bones of their father.
Verſ. 33. And they buried him in a hill that pertained to Phinehas his ſonne, which was given him in mount Ephraim.] Becauſe the cities that fell to the prieſts by lot were taken out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, chap. 21.4. and thence it might ſeem ſtrange that Eleazar or Phinehas his ſonne ſhould have any inheritance in mount Ephraim, wherein for that cauſe Eleazar the high prieſt ſhould be buried, ſince mount Ephraim belonged to the ſonnes of Joſeph, therefore in the laſt clauſe of this book it is expreſſely ſaid, that it belonged to Phinehas by warrant of a ſpeciall and extraordinary gift, and not by the deſignement of the lot which was drawn forth for the prieſts, it was given him in mount Ephraim. Whether this hill was given to Eleazar or Phinehas, it is not fully and clearly expreſſed, the words ſeem rather to imply, that it was given to Phinehas, they buried him in a hill which pertained to Phinehas his ſonne, which was given him in mount Ephraim; but yet it may be that the place where Eleazar was buried, is here ſaid to be the hill of Phinehas, or a hill that pertained to Phinehas, not becauſe it did not firſt pertain to Eleazar, but with relation to future times, whence it ſeems it was uſually called the hill of Phinehas; and the reaſon that Expoſitours give, why this place in mount Ephraim was by extraordinary gift conferred upon the high prieſt, whereas the prieſts had their dwellings by lot in the other tribes above mentioned are theſe: firſt, that he might be near hand to Joſhua who dwelt in mount Ephraim, to the end that by him he might enquire of the Lord upon any ſpeciall ſervice. Secondly, that he might be the nearer to the Tabernacle, which at this time was in Shiloh a city in Ephraim.