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In this and the following chapter we have two farewell sermons, which Joshua preached to the people of Israel a little before his death. Had he designed to gratify the curiosity of succeeding ages, he would rather have recorded the method of Israel's settlement in their new conquests, their husbandry, manufacturers, trade, customs, courts of justice, and the constitutions of their infant commonwealth, which one would wish to be informed of; but that which he intended in the registers of this book was to entail on posterity a sense of religion and their duty to God; and therefore, overlooking these things which are the usual subjects of a common history, he here transmits to his reader the methods he took to persuade Israel to be faithful to their covenant with their God, which might have a good influence on the generations to come who should read those reasonings, as we may hope they had on that generation which then heard them. In this chapter we have, I. A convention of the states called (Jos 23:1,2), probably to consult about the common concerns of their land, and to set in order that which, after some years' trial, being left to their prudence, was found wanting. II. Joshua's speech to them as the opening, or perhaps at the concluding, of the sessions, to hear which was the principal design of their coming together. In it, 1. Joshua reminds them of what God had done for them (Jos 23:3,4,9,14), and what he was ready to do yet further, Jos 23:5,10. 2. He exhorts them carefully and resolutely to persevere in their duty to God, Jos 23:6,8,11. III. He cautions them against all familiarity with their idolatrous neighbours, Jos 23:7. IV. He gives them fair warning of the fatal consequences of it, if they should revolt from God and turn to idols, Jos 23:12,13,15,16. In all this he showed himself zealous for his God, and jealous over Israel with a godly jealousy.
1-16
Joshua's Charge to Israel (1427 BC)
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約書亞對以色列人的勸誡（主前1427年）
¹ 耶和華使以色列人四周平安、脫離一切仇敵的手之後，過了多日，約書亞年紀老邁。
² 約書亞就把以色列眾人，連同他們的長老、族長、審判官和官長都召了來，對他們說：「我年紀已經老邁。
³ 耶和華你們的神，因你們的緣故向那些國民所行的一切事，你們親眼看見了；因為耶和華你們的神為你們爭戰。
⁴ 我所剪除的各國，從約旦河起直到西邊大海，我把這些住在你們中間剩下的國民，拈鬮分給你們各支派為業。
⁵ 耶和華你們的神必將他們從你們面前趕出去，使他們離開你們的視線；你們就必得他們的地為業，正如耶和華你們的神所應許你們的。
⁶ 所以你們要大大壯膽，謹守遵行寫在摩西律法書上的一切話，不可偏離左右；
⁷ 不可與你們中間剩下的這些國民攙雜；他們的神，你們不可提他的名，不可指著他起誓，也不可事奉、敬拜；
⁸ 只要照著你們到今日所行的，專心歸向耶和華你們的神。
⁹ 因為耶和華已經把又大又強的國民從你們面前趕出去；至於你們，直到今日沒有一人在你們面前站立得住。
¹⁰ 你們一人必追趕千人，因為耶和華你們的神照他所應許你們的，為你們爭戰。
關於約書亞這道諭令的日期：
I. 這次全體大會在何處舉行，完全沒有提及；有人認為是在約書亞自己的城亭拿西拉，他住在那裡，年邁不便遷移。但並沒有跡象表明他擺出如此大的排場；所以更可能是在示羅——會幕所在之處——舉行的，或許所有能去的男丁如今已上到那裡，在三個大節期之一敬拜耶和華，約書亞便藉著這機會向他們發出這道勸誡。
II. 這事在何時舉行，只有籠統的提及。是在「耶和華使他們得享安息之後，過了多日」，但沒有說過了多久（書23:1）。1. 已經夠久，使以色列人有時間體會在迦南得安息和產業的安慰，並享受那美地的種種好處。2. 已經夠久，使約書亞有時間觀察他們在哪方面有被敗壞的危險——即與存留的迦南人親密交往——因此他便小心地裝備他們來抵擋這危險。
III. 約書亞向誰發表這番話：「以色列眾人，連同他們的長老等」（書23:2）。他們不能全都進入聽得見的範圍，所以他召集了所有的長老——即後來組成大公會的樞密顧問，各支派的族長——即他們各鄉的貴族士紳，通曉律法的審判官——他們審理刑事案件和訴訟並作出判決，最後還有官長或執達吏——他們負責執行那些判決。約書亞把這些人召集在一起，向他們說話，1. 好叫他們把他所說的，或至少其中的要義和實質，傳達給他們各鄉在他們以下的人，使這道勸誡能分散到全國。2. 因為他們若被說服去事奉神、專心歸向他，就能藉著他們對平民的影響力，使百姓持守忠信。偉人若也是好人，就能幫助許多人成為好人。
IV. 約書亞發出這道勸誡時的處境：他「年紀老邁」（書23:1），大概是在他一生的最後一年，他活到一百一十歲（書24:29）。他自己也留意到這事，在他講話的開頭就說了（書23:2）。幾年前他剛開始年老時，神曾提醒他（書13:1）：「你年紀老邁了。」但如今他自己深切感到衰老，不需要別人提醒，自己樂意提起：「我年紀已經老邁。」他以此作為：1. 對自己向他們發出這勸誡的論據——因為年邁，他能期望與他們同在、勸導教訓他們的時間已不多了；所以（如彼得所說，彼後1:13）「他還在這帳棚的時候」，要抓住一切機會「激發他們」記念自己的本分，知道隨著年邁的衰弱日增，他不久就要脫下這帳棚，並盼望在他離世之後他們仍能如今日一樣好。當我們看見死亡正快步向我們走來，這應當激發我們全力去做生命的工作。2. 對他們留意他所說之話的論據。他年老而有經驗，因此更當受敬重，因為「年老的當先發言」；他是在為他們服事中老去的，為他們的益處傾注了自己，因此更當受他們敬重。他年老而將死；他向他們講道的時日不多了；所以讓他們如今留意他所說的，並把它儲存起來，留待將來。
V. 講話本身，其要旨是盡力使他們和他們的後裔堅守以色列神的真信仰和敬拜。
1. 他提醒他們神在他如今的日子、在他治理之下，為他們所行的大事——他在這裡不追溯更早的事。為證明這一點，他訴諸他們自己的眼睛（書23:3）：「你們親眼看見了耶和華你們的神所行的一切事」——不是我所行的，也不是你們所行的（我們只不過是神手中的工具），而是神親自藉著我為你們所行的。（1）許多大而強盛的國（以當時的國而論）從一塊當時世上數一數二的美地上被趕出去，為以色列騰出地方。「你們看見他向這些國所行的——這些國本是他所造的，是他手中的工作，他原可以重新造他們、使他們合乎自己的事奉；然而你們卻看見他『因你們的緣故』對他們行了何等大的毀滅（書23:2），他如何把他們從你們面前趕出去（書23:9），好像他們在他眼中毫無價值，儘管與你們相比他們又大又強。」（2）他們不僅被趕出去（這本可以做到，然後把他們送到別的較貧瘠的國家去重新開墾，比方說送到以色列飄流了那麼久的曠野，如此他們不過是與他們交換了座位），更是被踏在他們腳下；雖然他們以最大的頑強抵抗，卻仍在他們面前被制伏，這使以色列得著他們的地更加榮耀，也更顯明以色列神的大能和美善（書23:3）：「耶和華你們的神不僅引領你們、餵養你們、保護你們，更為你們爭戰，如勇士一般」——他初次領他們出埃及時，就以這個稱號在他們中間為人所知（出15:3）。在這場漫長爭戰的整個過程中，他們一切的勝利都如此輕而易舉，以致「沒有一人能在他們面前站立得住」（書23:9）——即不能對抗他們、使他們驚恐、給他們造成任何困難，或阻遏他們得勝軍勢的推進。每一仗他們都得勝，每一座城他們都攻取；他們在艾城面前的失利是出於特殊緣故，微不足道，不過是要向他們顯明他們與神所處的條件而已；除此之外，從未有軍隊像以色列軍在迦南爭戰中那樣，得著如此連綿不斷的勝利。（3）他們不僅征服了迦南人，更完全佔有了他們的地（書23:4）：「我所剪除的各國……我把這些國民拈鬮分給你們」——連同那些被除滅的和那些剩下的——「不僅讓你們可以搶掠他們，在他們的國中暫時隨意居住，更是作為你們各支派確定而持久的產業。這地不僅在你們腳下，更在你們手中。」
2. 他向他們保證，神樂意在適當時候繼續並完成這榮耀的工作。誠然，迦南人此時還有一部分存留，在某些地方還強盛膽大，但這不應使他們失望；當以色列增多到足以充滿這地時，神必把迦南人趕盡，只要以色列肯善用自己的優勢、積極地對他們繼續爭戰（書23:5）：「耶和華你們的神必將他們從你們眼前趕出去，使全地看不見一個迦南人；連如今仍在他們手中的那部分地，你們也要得著。」若有人反對說，各支派的兵丁既已分散到各自的鄉土、軍隊既已解散，若有需要重新對付剩下的迦南人，要重新召集他們就困難了——他回答說，他們絲毫不必為自己兵力的人數操心（書23:10）：「你們一人必追趕千人」，如約拿單所行的那樣（撒上14:13）。「每個支派都可以單獨行動，為收復自己的鬮分，不必擔心人數懸殊而吃虧；因為耶和華你們的神——一切能力都在他手中，既能激勵人也能使人心灰，又使一切受造之物聽他吩咐——『他為你們爭戰』；你們算他是多少人呢？」
3. 他因此極其懇切地勸誡他們持守自己的本分，繼續並堅忍在主這條他們已經開了美好之頭的善路上。他勸勉他們：
（1）要大大壯膽（書23:6）：「神為你們與仇敵爭戰，所以你們當為他『大大奮勇』。謹守遵行寫在律法書上的一切話。」他所勸他們的，無非是他們本已被約束當行的。「以謹慎的心遵守，以殷勤的態度遵行，以真誠的眼目看所寫的話。」
（2）要非常謹慎：「當心不可偏左偏右而錯失，因為兩邊都有錯誤和極端。當心既不可褻瀆地忽略神的任何典章，也不可迷信地增添你們自己的發明。」他們尤其當防備一切接近偶像崇拜的舉動——這是他們最初所傾向、也最容易受試探的罪（書23:7）。[1] 他們不可與拜偶像的人結交，不可進入他們中間去探訪他們或出席他們的任何節期宴會，因為他們不可能與他們交往、交談，而免於被感染的危險。[2] 他們不可對任何偶像表示絲毫敬意，也不可「提他們神的名」，倒要努力把對他們的記念埋葬在永遠的遺忘中，使對他們的敬拜永不復興。「讓他們的名被永遠忘記。要把偶像看作污穢可憎之物，不可無極度的厭惡和憎惡而提及。」猶太人不容自己的兒女提豬肉的名，因為那是被禁的，免得那名使他們產生食慾；他們若有需要提及，就稱之為「那怪東西」。在基督徒當中，異教神明的名字竟然如此常用、如此熟悉，尤其在戲劇和詩文中，實在可悲：那些被設立起來與神競爭的名，當永遠被憎惡、被遺忘。[3] 他們不可縱容別人對偶像表示敬意。他們不僅自己不可指著偶像起誓，也不可使人指著偶像起誓——這意味著他們不可與拜偶像的人立約，因為他們在確認盟約時必指著他們的偶像起誓；以色列人絕不可接受這樣的誓言。[4] 他們當防備這些引致偶像崇拜的機會，免得漸漸地達到偶像崇拜的最高一步——事奉假神、向它們俯伏敬拜，違背第二條誡命的明文。
（3）要非常恒常（書23:8）：「專心歸向耶和華你們的神」——即「以他為樂，倚靠他，獻身於他的榮耀，並如此持續到底，正如你們到今日所行的」——自從你們來到迦南以來；因為他樂意看他們最好的一面，不追溯到比珥的罪。他們當中也許有許多不妥之處，但他們沒有離棄耶和華他們的神；他是為要使堅忍的勸誡帶著更悅人的力量滲入，才稱讚他們。「繼續前行並興盛，因為你們與神同在時，他也與你們同在。」命令人的當稱讚人；使人變得更好的方法，就是看他們最好的一面。「你們到今日專心歸向耶和華，所以要繼續如此行，否則你們便失去了你們所作之工的稱讚和賞賜。你們若轉離，你們的義就不被記念。」
¹¹ 你們要分外謹慎，愛耶和華你們的神。
¹² 你們若稍微轉去，與你們中間剩下的這些國民，就是你們當中所剩下的這些人聯絡，彼此結親、互相往來；
¹³ 你們就要確實知道，耶和華你們的神必不再將這些國民從你們面前趕出去；他們卻要成為你們的網羅、陷阱，成為你們肋下的鞭、眼中的刺，直到你們在耶和華你們神所賜的這美地上滅亡。
¹⁴ 我現在要走世人必走的路；你們是一心一意地知道，耶和華你們神所應許你們的一切好處，沒有一樣落空；都應驗在你們身上，沒有一樣落空。
¹⁵ 所以耶和華你們神所應許你們的一切福氣怎樣臨到你們身上，耶和華也必照樣使一切禍患臨到你們身上，直到將你們從耶和華你們神所賜的這美地上除滅。
¹⁶ 你們若違背耶和華你們神所吩咐你們的約，去事奉別神、敬拜它們，耶和華的怒氣必向你們發作，使你們在他所賜的這美地上速速滅亡。
這裡，I. 約書亞指示他們當作甚麼，才能在信仰上堅忍（書23:11）。我們若要專心歸向主、不離棄他，1. 我們當時刻警惕，因為許多寶貴的靈魂因疏忽而失喪、毀壞：「所以你們要謹慎，『分外謹慎你們自己』——你們的『靈魂』（原文如此）——使裡面的人保持清潔，不被罪玷污，並殷勤從事神的事奉。」神把寶貴的靈魂賜給我們，附帶這命令：「要分外謹慎，盡一切努力保守它們，過於一切當保守的。」2. 我們在信仰上所行的，必須出於愛的原則——不是出於勉強，也不是出於對神奴僕般的恐懼，而是出於揀選和喜樂。「愛耶和華你們的神，你們就不會離棄他。」
II. 他以神對他們的信實為論據，勸他們對他忠實（書23:14）：「我現在要走世人必走的路——我年邁將死。」死就是去旅行，往我們永遠的家去旅行；這是「世人必走的路」，是全人類或遲或早必走之路。約書亞本人，雖然如此偉大而善良、如此不可少的人，也不能免於這共同的命運。他在此留意這事，為要使他們把這些看作他的遺言，而相應地敬重。或這樣說：「我將死，要離開你們了。『你們不能常常有我』；但你們若專心歸向耶和華，他永不離開你們。」或這樣說：「如今我既近人生盡頭，回顧過去的年日正合宜；在回顧中，我發現——你們自己也在心裡、在靈裡知道」——憑最清楚的證據而有的完全確信，這事也給你們留下了印象——（那對我們有益的知識，不是僅存在頭腦中，而是存在心和靈裡，並對我們產生當有的影響的知識）——「你們知道，耶和華所論你們的一切好話，沒有一樣落空」（而且他說了許多）；見書21:45。神曾應許他們得勝、安息、豐盛、他的帳幕在他們中間等等，「他所應許的一切，沒有一樣落空」。「如今，」他說，「神對你們如此信實，你們不可對他虛假。」這正是使徒論堅忍的論據（來10:23）：「那應許我們的是信實的。」
III. 他公平地警告他們，背道將有何等致命的後果（書23:12,13,15,16）：「你們若退後，要確實知道這必是你們的毀滅。」當注意：
1. 他如何描述他所警告的背道。其步驟是（書23:12）與拜偶像的人日漸親密——他們如今既成了那地的主人，那些人就會狡猾地討好他們、設法與他們結交，以謀求自己的利益。下一步就是與他們通婚——被他們的詭計所吸引，他們也樂意把兒女嫁給這些富有的以色列人。其後果便是（書23:16）「事奉別神」（假裝是那地古來的神明）並俯伏敬拜它們。罪的路是下坡路，與罪人交往的人不能避免與罪有分。他把這描述為：（1）卑鄙可恥的背棄：「這是從你們所開的美好之頭上退後」（書23:12）。（2）最背信的毀約（書23:16）：「這是違背了耶和華你們神所吩咐你們的約，也是你們自己親手所立的。」別的罪是違背神所吩咐的律法，這卻是違背神所吩咐的約，等於破壞了神與他們之間的關係，並喪失了約的一切益處。
2. 他如何描述他所警告的毀滅。他告訴他們，（1）這些迦南人的餘民，他們若窩藏、放縱、與之結親，就會成為他們的網羅和陷阱——既引誘他們犯罪（不僅是偶像崇拜，更是各樣的不道德，這會敗壞他們的美德，也敗壞他們的理智和判斷力、他們的心志和尊嚴），也引誘他們陷入愚蠢的交易、無益的計畫和各樣的不便；既藉暗中手段誘使他們陷入這樣那樣的禍患，從而取得了對他們的優勢，他們就會更公開地行事，成為「他們肋下的鞭」、「眼中的刺」——或許會殺害或趕走他們的牲畜，焚燒或偷竊他們的糧食，侵擾或搶掠他們的家宅，總之千方百計地騷擾他們；因為無論他們表面上有何友好的藉口，一個迦南人除非歸信真神的信仰和敬拜，否則在任何時代都會恨惡以色列人之名的哪怕提及、以色列人之影的哪怕一瞥。請看刑罰如何與罪相稱——不，罪本身就是刑罰。（2）耶和華的怒氣會向他們發作。他們與迦南人結盟，不僅給那些拜偶像的人機會來害他們，不僅是在胸中養蛇，更會激動神成為他們的仇敵，點燃他不高興的火攻擊他們。（3）神的話語中的一切警告也必應驗，正如應許已經應驗一樣，因為那永遠真實的神對兩者都是信實的（書23:15）：「你們既緊守神，一切美事就照著應許臨到你們；你們若離棄他，一切禍事也必照著警告臨到你們。」摩西曾「把福與禍擺在他們面前」；他們已經經歷了福，如今正享受其中；禍也必同樣臨到，只要他們不順從。神的應許不是傻瓜的樂園，他的警告也不是嚇人的鬼怪。（4）這必以他們教會和國家的徹底傾覆告終，正如摩西所預言的。這在本章被三次提及。你們的仇敵必擾害你們，「直到你們從這美地上滅亡」（書23:13）。又說：「神必攻擊你們，直到把你們從這美地上毀滅」（書23:15）。天地都必同心把你们連根拔起，以致（書23:16）「你們必從美地上滅亡」。這會加重他們的滅亡：他們所要從之滅亡的地，是一塊美地，是神親自賜給他們的地，因此他本可為他們穩妥地守住它，若不是他們因自己的惡行自絕於其外。照樣，屬天迦南的美好，以及神白白而確定地賜予，將加重那些永遠被關在外面、從其中滅亡之人的悲慘。沒有甚麼比看見自己本可以何等幸福，更能使他們看見自己是何等悲慘。約書亞如此把背道的致命後果擺在他們面前，為要使他們「知道主的威嚴」，便可以「立定心志歸向他」。
영문 원문
Joshua's Charge to Israel (1427 BC)
¹ And it came to pass a long time after that the LORD had given rest unto Israel from all their enemies round about, that Joshua waxed old and stricken in age.
² And Joshua called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old and stricken in age:
³ And ye have seen all that the LORD your God hath done unto all these nations because of you; for the LORD your God is he that hath fought for you.
⁴ Behold, I have divided unto you by lot these nations that remain, to be an inheritance for your tribes, from Jordan, with all the nations that I have cut off, even unto the great sea westward.
⁵ And the LORD your God, he shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the LORD your God hath promised unto you.
⁶ Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left;
⁷ That ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow yourselves unto them:
⁸ But cleave unto the LORD your God, as ye have done unto this day.
⁹ For the LORD hath driven out from before you great nations and strong: but as for you, no man hath been able to stand before you unto this day.
¹⁰ One man of you shall chase a thousand: for the LORD your God, he it is that fighteth for you, as he hath promised you.
As to the date of this edict of Joshua,
I. No mention at all is made of the place where this general assembly was held; some think it was at Timnath-serah, Joshua's own city, where he lived, and whence, being old, he could not well remove. But it does not appear that he took so much state upon him; therefore it is more probable this meeting was at Shiloh, where the tabernacle of meeting was, and to which place, perhaps, all the males that could had now come up to worship before the Lord, at one of the three great feasts, which Joshua took the opportunity of, for the delivering of this charge to them.
II. There is only a general mention of the time when this was done. It was long after the Lord had given them rest, but it is not said how long, Jos 23:1. It was, 1. So long as that Israel had time to feel the comforts of their rest and possessions in Canaan, and to enjoy the advantages of that good land. 2. So long as that Joshua had time to observe which ways their danger lay of being corrupted, namely, by their intimacy with the Canaanites that remained, against which he is therefore careful to arm them.
III. The persons to whom Joshua made this speech: To all Israel, even their elders, etc. So it might be read, Jos 23:2. They could not all come within hearing, but he called for all the elders, that is, the privy-counsellors, which in later times constituted the great Sanhedrim, the heads of the tribes, that is, the noblemen and gentlemen of their respective countries, the judges learned in the laws, that tried criminals and causes, and gave judgment upon them, and, lastly, the officers or sheriffs, who were entrusted with the execution of those judgments. These Joshua called together, and to them he addressed himself, 1. That they might communicate what he said, or at least the sense and substance of it, to those under them in their respective countries, and so this charge might be dispersed through the whole nation. 2. Because, if they would be prevailed upon to serve God and cleave to him, they, by their influence on the common people, would keep them faithful. If great men be good men, they will help to make many good.
IV. Joshua's circumstances when he gave them this charge: He was old and stricken in age (Jos 23:1), probably it was in the last year of his life, and he lived to be 110 years old, Jos 24:29. And he himself takes notice of it, in the first words of his discourse, Jos 23:2. When he began to be old, some years ago, God reminded him of it (Jos 13:1): Thou art old. But now he did himself feel so much of the decays of age that he needed not to be told of it, he readily speaks of it himself: I am old and stricken in age. He uses it, 1. As an argument with himself to give them this charge, because being old he could expect to be but a little while with them, to advise and instruct them, and therefore (as Peter speaks, 2Pe 1:13) as long as he is in this tabernacle he will take all opportunities to put them in remembrance of their duty, knowing by the increasing infirmities of age that he must shortly put off this tabernacle, and desiring that after his decease they might continue as good as they were now. When we see death hastening towards us, this should quicken us to do the work of life with all our might. 2. As an argument with them to give heed to what he said. He was old and experienced, and therefore to be the more regarded, for days should speak; he had grown old in their service, and had spent himself for their good, and therefore was to be the more regarded by them. He was old and dying; they would not have him long to preach to them; therefore let them observe what he said now, and lay it up in store for the time to come.
V. The discourse itself, the scope of which is to engage them if possible, them and their seed after them, to persevere in the true faith and worship of the God of Israel.
1. He puts them in mind of the great things God had done for them, now in his days, and under his administration, for here he goes no further back. And for the proof of this he appeals to their own eyes (Jos 23:3): "You have seen all that the Lord your God has done; not what I have done, or what you have done (we were only instruments in God's hand), but what God himself has done by me and for you." (1.) Many great and mighty nations (as the rate of nations then went) were driven out from as fine a country as any was at that time upon the face of the earth, to make room for Israel. "You see what he has done to these nations, who were his creatures, the work of his hands, and whom he could have made new creatures and fit for his service; yet see what destruction he has made of them because of you (Jos 23:2), how he has driven them out from before you (Jos 23:9), as if they were of no account with him, though great and strong in comparison with you." (2.) They were not only driven out (this they might have been, and yet sent to some other country less rich to begin a new plantation there, suppose to that wilderness in which Israel had wandered so long, and so they would only have exchanged seats with them), but they were trodden down before them; though they held out against them with the greatest obstinacy that could be, yet they were subdued before them, which made the possessing of their land so much the more glorious to Israel and so much the more illustrious an instance of the power and goodness of the God of Israel (Jos 23:3): "The Lord your God has not only led you, and fed you, and kept you, but he has fought for you as a man of war," by which title he was known among them when he first brought them out of Egypt, Ex 15:3. So clear and cheap were all their victories, during the course of this long war, that no man had been able to stand before them (Jos 23:9), that is, to make head against them, so as to put them in fear, create them any difficulty, or give any check to the progress of their victorious arms. In every battle they carried the day, and in every siege they carried the city; their loss before Ai was upon a particular occasion, was inconsiderable, and only served to show them on what terms they stood with God; but, otherwise, never was army crowned with such a constant uninterrupted series of successes as the armies of Israel were in the wars of Canaan. (3.) They had not only conquered the Canaanites, but were put in full possession of their land (Jos 23:4): "I have divided to you by lot these nations, both those which are cut off and those which remain, not only that you may spoil and plunder them, and live at discretion in their country for a time, but to be a sure and lasting inheritance for your tribes. You have it not only under your feet, but in your hands."
2. He assures them of God's readiness to carry on and complete this glorious work in due time. It is true some of the Canaanites did yet remain, and in some places were strong and daring, but this should be no disappointment to their expectations; when Israel was so multiplied as to be able to replenish this land God would expel the Canaanites to the last man, provided Israel would pursue their advantages and carry on the war against them with vigour (Jos 23:5): "The Lord your God will drive them from out of your sight, so that there shall not be a Canaanite to be seen in the land; and even that part of the country which is yet in their hands you shall possess." If it were objected that the men of war of the several tribes being dispersed to their respective countries, and the army disbanded, it would be difficult to get them together when there was occasion to renew the war upon the remainder of the Canaanites, in answer to this he tells them what little need they had to be in care about the numbers of their forces (Jos 23:10): One man of you shall chase a thousand, as Jonathan did, 1Sa 14:13. "Each tribe may venture for itself, and for the recovery of its own lot, without fearing disadvantage by the disproportion of numbers; for the Lord your God, whose all power is, both to inspirit and to dispirit, and who has all the creatures at his beck, he it is that fighteth for you; and how many do you reckon him for?"
3. He hereupon most earnestly charges them to adhere to their duty, to go on and persevere in the good ways of the Lord wherein they had so well set out. He exhorts them,
(1.) To be very courageous (Jos 23:6): "God fighteth for you against your enemies, do you therefore behave yourselves valiantly for him. Keep and do with a firm resolution all that is written in the book of the law." He presses upon them no more than what they were already bound to. "Keep with care, do with diligence, and eye what is written with sincerity."
(2.) To be very cautious: "Take heed of missing it, either on the right hand or on the left, for there are errors and extremes on both hands. Take heed of running either into a profane neglect of any of God's institutions or into a superstitious addition of any of your own inventions." They must especially take heed of all approaches towards idolatry, the sin to which they were first inclined and would be most tempted, Jos 23:7. [1.] They must not acquaint themselves with idolaters, nor come among them to visit them or be present at any of their feasts or entertainments, for they could not contract any intimacy nor keep up any conversation with them, without danger of infection. [2.] They must not show the least respect to any idol, nor make mention of the name of their gods, but endeavour to bury the remembrance of them in perpetual oblivion, that the worship of them may never be revived. "Let the very name of them be forgotten. Look upon idols as filthy detestable things, not to be named without the utmost loathing and detestation." The Jews would not suffer their children to name swine's flesh, because it was forbidden, lest the name of it should occasion their desiring it; but, if they had occasion to speak of it, they must call it that strange thing. It is a pity that among Christians the names of the heathen gods are so commonly used, and made so familiar as they are, especially in plays and poems: let those names which have been set up in rivalship with God be for ever loathed and lost. [3.] They must not countenance others in showing respect to them. They must not only not swear by them themselves, but they must not cause others to swear by them, which supposes that they must not make any covenants with idolaters, because they, in the confirming of their covenants, would swear by their idols; never let Israelites admit such an oath. [4.] They must take heed of these occasions of idolatry, lest by degrees they should arrive at the highest step of it, which was serving false gods, and bowing down to them, against the letter of the second commandment.
(3.) To be very constant (Jos 23:8): Cleave unto the Lord your God, that is, "delight in him, depend upon him, devote yourselves to his glory, and continue to do so to the end, as you have done unto this day, ever since you came to Canaan;" for, being willing to make the best of them, he looks not so far back as the iniquity of Peor. There might be many things amiss among them, but they had not forsaken the Lord their God, and it is in order to insinuate his exhortation to perseverance with the more pleasing power that he praises them. "Go on and prosper, for the Lord is with you while you are with him." Those that command should commend; the way to make people better is to make the best of them. "You have cleaved to the Lord unto this day, therefore go on to do so, else you lose the praise and recompence of what you have wrought. Your righteousness will not be mentioned unto you if you turn from it."
¹¹ Take good heed therefore unto yourselves, that ye love the LORD your God.
¹² Else if ye do in any wise go back, and cleave unto the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them, and they to you:
¹³ Know for a certainty that the LORD your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the LORD your God hath given you.
¹⁴ And, behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the LORD your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.
¹⁵ Therefore it shall come to pass, that as all good things are come upon you, which the LORD your God promised you; so shall the LORD bring upon you all evil things, until he have destroyed you from off this good land which the LORD your God hath given you.
¹⁶ When ye have transgressed the covenant of the LORD your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the LORD be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you.
Here, I. Joshua directs them what to do, that they might persevere in religion, Jos 23:11. Would we cleave to the Lord, and not forsake him, 1. We must always stand upon our guard, for many a precious soul is lost and ruined through carelessness: "Take heed therefore, take good heed to yourselves, to your souls (so the word is), that the inward man be kept clean from the pollutions of sin, and closely employed in the service of God." God has given us precious souls with this charge, "Take good heed to them, keep them with all diligence, above all keepings." 2. What we do in religion we must do from a principle of love, not by constraint or from a slavish fear of God, but of choice and with delight. "Lord the Lord your God, and you will not leave him."
II. He urges God's fidelity to them as an argument why they should be faithful to him (Jos 23:14): "I am going the way of all the earth, I am old and dying." To die is to go a journey, a journey to our long home; it is the way of all the earth, the way that all mankind must go, sooner or later. Joshua himself, though so great and good a man, and one that could so ill be spared, cannot be exempted from this common lot. He takes notice of it here that they might look upon these as his dying words, and regard them accordingly. Or thus: "I am dying, and leaving you. Me you have not always; but if you cleave to the Lord he will never leave you." Or thus, "Now that I am near my end it is proper to look back upon the years that are past; and, in the review, I find, and you yourselves know it in all your hearts and in all your souls, by a full conviction on the clearest evidence, and the thing has made an impression upon you"—(that knowledge does us good which is seated, not in the head only, but in the heart and soul, and with which we are duly affected)—"you know that not one thing hath failed of all the good things which the Lord spoke concerning you" (and he spoke a great many); see Jos 21:45. God had promised them victory, rest, plenty, his tabernacle among them, etc., and not one thing had failed of all he had promised. "Now," said he, "has God been thus true to you? Be not you false to him." It is the apostle's argument for perseverance (Heb 10:23), He is faithful that has promised.
III. He gives them fair warning what would be the fatal consequences of apostasy (Jos 23:12,13,15,16): "If you go back, know for a certainty it will be your ruin." Observe,
1. How he describes the apostasy which he warns them against. The steps of it would be (Jos 23:12) growing intimate with idolaters, who would craftily wheedle them, and insinuate themselves into their acquaintance, now that they had become lords of the country, to serve their own ends. The next step would be intermarrying with them, drawn to it by their artifices, who would be glad to bestow their children upon these wealthy Israelites. And the consequence of that would be (Jos 23:16) serving other gods (which were pretended to be the ancient deities of the country) and bowing down to them. Thus the way of sin is down-hill, and those who have fellowship with sinners cannot avoid having fellowship with sin. This he represents, (1.) As a base and shameful desertion; "it is going back from what you have so well begun," Jos 23:12. (2.) As a most perfidious breach of promise (Jos 23:16): "It is a transgression of the covenant of the Lord your God, which he commanded you, and which you yourselves set your hand to." Other sins were transgressions of the law God commanded them, but this was a transgression of the covenant he commanded them, and amounted to a breach of the relation between God and them and a forfeiture of all the benefits of the covenant.
2. How he describes the destruction which he warns them of. He tells them, (1.) That these remainders of the Canaanites, if they should harbour them, and indulge them, and join in affinity with them, would be snares and traps to them, both to draw them to sin (not only to idolatry, but to all immoralities, which would be the ruin, not only of their virtue, but of their wisdom and sense, their spirit and honour), and also to draw them into foolish bargains, unprofitable projects, and all manner of inconveniences; and having thus by underhand practices decoyed them into one mischief or other, so as to gain advantages against them, they would then act more openly, and be scourges in their sides and thorns in their eyes, would perhaps kill or drive away their cattle, burn or steal their corn, alarm or plunder their houses, and would be all ways possible be vexatious to them; for, whatever pretences of friendship they might make, a Canaanite, unless proselyted to the faith and worship of the true God, would in every age hate the very name and sight of an Israelite. See how the punishment would be made to answer the sin, nay, how the sin itself would be the punishment. (2.) That the anger of the Lord would be kindled against them. Their making leagues with the Canaanites would not only give those idolaters the opportunity of doing them a mischief, and be the fostering of snakes in their bosoms, but it would likewise provoke God to become their enemy, and would kindle the fire of his displeasure against them. (3.) That all the threatenings of the word would be fulfilled, as the promise had been, for the God of eternal truth is faithful to both (Jos 23:15): "As all good things have come upon you according to the promise, so long as you have kept close to God, so all evil things will come upon you according to the threatening, if you forsake him." Moses had set before them good and evil; they had experienced the good, and were now in the enjoyment of it, and the evil would as certainly come if they were disobedient. As God's promises are not a fool's paradise, so his threatenings are not bugbears. (4.) That it would end in the utter ruin of their church and nation, as Moses had foretold. This is three times mentioned here. Your enemies will vex you until you perish from off this good land, Jos 23:13. Again, "God will plague you until he have destroyed you from off this good land, Jos 23:15. Heaven and earth will concur to root you out, so that (Jos 23:16) you shall perish from off the good land." It will aggravate their perdition that the land from which they shall perish is a good land, and a land which God himself had given them, and which therefore he would have secured to them if they by their wickedness had not thrown themselves out of it. Thus the goodness of the heavenly Canaan, and the free and sure grant God has made of it, will aggravate the misery of those that shall for ever be shut out and perish from it. Nothing will make them see how wretched they are so much as to see how happy they might have been. Joshua thus sets before them the fatal consequences of their apostasy, that, knowing the terror of the Lord, they might be persuaded with purpose of heart to cleave to him.
本章與下一章記載約書亞臨終前不久向以色列人講的兩篇告別講道。他若想滿足後世的好奇心，本該記錄以色列人在新征服之地定居的方法、他們的農耕、手工業、貿易、風俗、法庭，以及這個初生共和國的體制——這些都是我們巴不得想知道的；但他在本書所記錄的，其用意是要把信仰的意識和對神當盡的本分傳給後世。因此，他越過了通常歷史書的主題，而在此向讀者傳述他為勸以色列人忠於與神所立之約而採取的方法。這些論述或許對後來讀到的世代有良好的影響，正如我們可以盼望它們對當時聽見的那一代曾有良好的影響一樣。本章記有：一、召開議會（Jos 23:1,2），可能是為商議本地的公共事務，並整頓經過幾年試驗、交由他們酌情辦理後發現不足之處。二、約書亞向他們講話，作為議會的開場，也許是在閉會之時——聽這話正是他們聚集的主要目的。在這講話中，1. 約書亞提醒他們神為他們所行的事（Jos 23:3,4,9,14），以及神還準備為他們進一步成就的事（Jos 23:5,10）。2. 他勸勉他們要謹慎而堅決地持守對神當盡的本分（Jos 23:6,8,11）。三、他告誡他們不可與拜偶像的鄰舍有任何親密交往（Jos 23:7）。四、他鄭重警告他們，若背離神轉向偶像，必招致致命的後果（Jos 23:12,13,15,16）。在這一切之中，他顯出自己為他的神大發熱心，並以敬虔的忌邪之心守護著以色列。