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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)
简体中文
约书亚对以色列的临别训勉（公元前1427年）
¹ 耶和华使以色列人安静，不被四围的一切仇敌扰乱，已有许多日子。约书亚年纪老迈， ² 就把以色列众人和他们的长老、族长、审判官并官长都召了来，对他们说："我年纪已经老迈。 ³ 耶和华你们的神因你们的缘故所向一切国民所行的事，你们亲眼看见了；因那为你们争战的，就是耶和华你们的神。 ⁴ 我所剪除的这些国民，我所剩下来的这些国民，我已经拈阄分给你们各支派为业，从约旦河起，直到大海日落之处。 ⁵ 耶和华你们的神必将他们从你们面前赶出去，使他们离开你们，你们就必得他们的地为业，正如耶和华你们的神所应许你们的。 ⁶ 所以你们要大大壮胆，谨守遵行写在摩西律法书上的一切话，不可偏离左右， ⁷ 不可与你们中间所剩下的这些国民搀杂往来；他们的神，你们不可提它的名，不可指着它起誓，也不可事奉、敬拜它； ⁸ 只要照着你们到今日所行的，专靠耶和华你们的神。 ⁹ 因为耶和华已经把又大又强的国民从你们面前赶出；至于你们，直到今日，没有一人在你们面前站立得住。 ¹⁰ 你们一人必追赶千人，因为耶和华你们的神照他所应许你们的，为你们争战。"
关于约书亚这一告谕的日期：
I. 经文完全没有提到这一全体大会在何处举行。有人认为是在亭拿西拉——约书亚自己的城，他晚年居住之处，年迈难以迁动。但看不出他排场如此之大；因此更可能是在示罗——会幕所在之地，也许凡能前来的男丁这时都已上来，在三大节期之一的时候在耶和华面前敬拜，约书亚便趁机向他们交付这一训勉。
II. 此事何时举行只有笼统的记载：是耶和华使他们安息之后许多日子，却未说有多少日子（书23:1）。这时间：1. 足够长久，使以色列人有时间感受迦南安息与产业的安逸，享受那美地的种种益处。2. 足够长久，使约书亚有时间观察他们面临被败坏的危险何在——即因与所剩下的迦南人亲密交往；因此他格外用心地防备他们陷入其中。
III. 约书亚向谁发表这番话：向以色列众人，以及他们的长老等（书23:2可如此读）。他们不能全都进入听得到声音的范围之内，但他召来了所有的长老，即日后的枢密顾问——后来构成了大公会；各族长，即各乡的贵族和绅士；通晓律法的审判官，即审理罪犯和诉讼并作出判决的人；最后是官长或差役，即受托执行这些判决的人。约书亚将他们召聚在一起，对他们发表讲话：1. 好叫他们将所说的话，至少其要义和精要，传达给各自乡里属下的人，使这训勉得以传遍全国。2. 因为若能说服他们事奉神、专靠他，他们借着对平民的影响力，便能使百姓忠心。大人物若也是好人，便能帮助许多人成为好人。
IV. 约书亚发表这一训勉时的境况：他年纪老迈（书23:1），可能是在他生命的最后一年，他活了一百一十岁（书24:29）。他自己在讲论的开头就提到了这一点（书23:2）。几年前他开始老迈之时，神曾提醒他（书13:1）：你年纪老了。如今他自己深切感到老衰，无须人告诉，便自己坦然提及：我年纪已经老迈。他运用这一点：1. 作为对自己的一个理由，要向他们交付这训勉——因为既已年迈，与他们在世相劝相教的日子不会多了，所以（如彼得所说，彼后1:13）趁他还在这帐棚的时候，他要尽一切机会提醒他们当尽的本分，因老年的衰弱日益加增，他深知自己不久就要脱下这帐棚，并切望他去世之后他们仍如今日一样良善。当我们看见死亡向我们逼近，就当因此更加殷勤地竭力作那生命的工夫。2. 作为对他们当留心听命的一个理由。他年高德劭、阅历丰富，因此更当受敬重，因为寿高者当开口说话；他为他们服事到老，为他们耗尽了自己，因此更当受他们敬重。他年老将死；他们不能再听他讲多久了；所以现在当留意他所说的话，珍藏起来以备将来。
V. 训勉本身，其主旨是尽可能使他们及他们之后的子孙坚守对以色列之神的真信仰和敬拜。
1. 他提醒他们神在他自己年日里、在他治理之下为他们所行的伟大作为——因为此处他不再追溯更早之事。为证明这一点，他诉诸他们的亲眼所见（书23:3）：你们亲眼看见了耶和华你们神所行的一切事——不是我行了什么，也不是你们行了什么（我们在神手中不过是器具），而是神借着我、为你们自己所成就的。(1.) 许多大而强盛的国民（照当时列国的标准来看），从当时世上最美好的一块土地被赶逐出去，为以色列腾出地方。"你们看见他向这些国民所行的事——他们本是他的受造之物，是他手的工作，他本可以使他们成为新造之人、合乎他的使用；然而你们看他因你们的缘故对他们所行的毁灭（书23:2），看他怎样从你们面前把他们赶出去（书23:9），仿佛他们在神眼中算不得什么，尽管与你们相比他们又大又强。"(2.) 他们不仅被赶出（若只是赶出，他们可能被遣到别的较贫瘠之地重新开垦，比如说以色列长久飘流的那片旷野——那样不过与他们对调座位而已），而是在他们面前被践踏倾覆；虽然他们以最顽强的抗拒抵挡，终究在他们面前被制伏，这就使以色列对那地的占据更显荣耀，以色列神的大能与良善也因此更显辉煌（书23:3）：耶和华你们的神不仅引领你们、供养你们、保护你们，更为你们争战，如同战士一般——他初领他们出埃及时，就是以此名号为人所知的（出15:3）。在整场漫长争战中，他们的一切胜利都是如此干脆而轻省，以致没有一人在他们面前站立得住（书23:9），即没有人能抵挡他们，使他们惧怕，为他们制造困难，或稍挫他们得胜之师的锐气。每战必胜，每围必克；他们在艾城面前的失利是出于特殊缘故，微不足道，只是为要让他们看见自己与神之间处于何种条件之上；但除此之外，从未有哪一支军队像以色列军在迦南争战中那样，戴上如此持续不断的、毫不中断的胜利冠冕。(3.) 他们不仅征服了迦南人，更已完全占有他们的土地（书23:4）：我已经拈阄分给你们这些国民，无论是已被剪除的还是仍然存留的，不仅是叫你们劫掠一番、在他们的国土上暂时为所欲为，而是作为你们各支派确实而永久的产业。你们不仅有脚下所踏之地，更有手中所握之业。
2. 他向他们保证，神乐意在合适的时候继续并完成这一荣耀的工。诚然，迦南人仍有一些存留，在有些地方还强悍猖獗，但这不应使他们的期望落空；待以色列人增多到足以充满这地之时，神必将迦南人驱逐净尽，只要以色列人肯乘胜追击、奋勇作战到底（书23:5）：耶和华你们的神必将他们从你们面前赶出去，使他们离开你们，使那地不见一个迦南人；他们手中仍握有的那部分国土，你们也必得为业。若有人反对说，各支派的战士既然分散到各自的乡里，军队也已遣散，将来若有需要重新对剩余的迦南人开战，便难以集合——对此他回答说，他们根本不必为兵力的多寡忧虑（书23:10）：你们一人必追赶千人，如同约拿单所行的那样（撒上14:13）。"每个支派尽可各自冒险，为收复自己的阄地而战，不必顾虑兵力悬殊；因为耶和华你们的神——一切能力都属乎他，能使人振奋也能使人丧胆，万物都听他号令——他为你们争战；你们算他一人抵多少人呢？"
3. 因此他极其恳切地嘱咐他们坚守本分，继续并持守在主的美善道中——他们已在这道上开了好头。他劝勉他们：
(1.) 要大大壮胆（书23:6）："神为你们与仇敌争战，你们当为他奋勇。要以坚定的决心谨守遵行写在律法书上的一切话。"他向他们要求的，不外乎他们本来已有义务当行的。"以小心来守，以殷勤来行，以诚心来看所写的话。"
(2.) 要极其谨慎："当心不可偏左右，因为左右两边都有错误和极端。当心既不可落入对神任何定规的属肉体的疏忽，也不可落入对人所发明之事的迷信加添。"他们尤其当防备一切趋近偶像崇拜的举动——那是他们最初倾向陷入、也最常受诱惑的罪（书23:7）。[1.] 不可与拜偶像的人结交，不可进入他们中间探访他们或出席他们的宴席娱乐，因为若与他们有任何亲密交往或日常往来，就难免有被传染的危险。[2.] 不可对任何偶像表示丝毫敬意，不可提他们神的名，而当努力使他们的名被永远遗忘，使他们的敬拜永不得复兴。"让他们的名字本身就被遗忘吧。要把偶像看作污秽可憎之物，提及时不可不带极度的厌恶与憎恨。"犹太人不许他们的孩子提猪肉之名，因为它是禁物，唯恐这名字会引发他们的食欲；他们若不得不提及，就称之为那别物。可惜在基督徒中间，外邦神明的名字竟被如此普遍地使用，如此为人所熟悉，尤其是在戏剧和诗歌之中：愿那些曾被设立起来与神争竞的名，永远被憎恶遗忘。[3.] 不可纵容别人向它们表示敬意。他们不仅自己不可指着偶像起誓，也不可叫别人指着偶像起誓——这就意味着他们不可与拜偶像的人立约，因为那些人在确认盟约时会指着他们的偶像起誓；以色列人绝不可接受这样的誓言。[4.] 当防备这些偶像崇拜的诱因，免得他们逐渐达到其最高的一步——事奉假神、向它们俯伏下拜，违背了第二条诫命的字句。
(3.) 要始终如一（书23:8）：专靠耶和华你们的神，即"以他为乐、仰赖他、献身于他的荣耀，并如此行到底，照着你们到今日所行的——自从你们来到迦南以来都如此行"；因为既愿意看他们最好的方面，他就不去追溯比珥的罪。他们中间也许有许多不尽善尽美之处，但他们并未离弃耶和华他们的神；他为要使自己的劝勉更有令人愉悦的力量，便称赞他们。"继续前行，必然亨通，因为你们与神同在时，神也与你们同在。"凡发号施令的人都当懂得称赞；使人更好的方法，就是看到他们最好的一面。"你们到今日为止专靠耶和华，所以当继续如此，否则你们便失去了从前所行的称赞与赏赐。你们若转离，你们的义便不再被记念。"
¹¹ 你们要分外谨慎，爱耶和华你们的神。 ¹² 你们若稍微退后，与你们中间所剩下的这些国民联络，彼此结亲、互相往来， ¹³ 你们就当确实知道，耶和华你们的神必不再将他们从你们面前赶出去；他们却要成为你们的网罗、陷阱、肋上的鞭、眼中的刺，直到你们在耶和华你们神所赐你们这美地上灭亡。 ¹⁴ 我现在要走世人必走的路。你们是一心一意地知道，耶和华你们神所应许赐福给你们的话，没有一句落空；都应验在你们身上。 ¹⁵ 耶和华你们神所应许的一切福气，怎样临到你们身上；耶和华也必照样使一切祸患临到你们，直到将你们从耶和华你们神所赐你们的这美地上除灭。 ¹⁶ 你们若违背耶和华你们神所吩咐你们所立的约，去事奉敬拜别神，耶和华的怒气必向你们发作，使你们在他所赐的美地上速速灭亡。
此处，I. 约书亚指示他们当怎样行才能在信仰上恒忍（书23:11）。我们若要专靠主、不离弃他：1. 必须时刻警醒站岗，因为许多宝贵的灵魂因疏忽而失丧毁灭："所以要分外谨慎，谨慎你们自己——即你们的灵魂（原文如此），使里面的人保持清洁，脱离罪的玷污，并殷勤从事于事奉神。"神将宝贵的灵魂赐给我们，带着这样的吩咐："你们要分外谨慎，用一切方法保守它，胜过保守一切。"2. 我们在信仰上所行的，必须出于爱的原则，不是出于勉强，也不是出于对神奴仆般的畏惧，而是出于甘心选择和喜乐。"爱耶和华你们的神，你们就不会离开他。"
II. 他以神对他们的信实为论据，劝他们也要对神忠心（书23:14）："我现在要走世人必走的路，我年老将死了。"死就是去走一趟旅程——走向我们永远的家；这是世人必走的路，全人类或早或晚都必走上的路。约书亚自己虽然如此伟大良善，又是如此难以替代的人，也不能免于这一共同的命运。他在此提及，好叫他们视这些为他的临终遗言，而相应地郑重对待。或可如此理解："我将死，要离开你们了。你们不能常有我；但你们若专靠耶和华，他必永不离开你们。"或可如此理解："如今我将到尽头，正宜回顾过去年日；在回顾之中，我发现——你们自己也一心一意地知道，在最清楚的证据上有了完全的确信，这事已在你们心中留下了深刻的印象"——（那对我们有益的知识，不是仅仅存在头脑之中，而是深植于心与灵魂之中，并使我们受到正当感动的知识）——"你们知道耶和华论你们所说一切的好处，没有一句落空"（他说的实在不少）；见书21:45。神曾应许他们得胜、安息、丰盛、会幕在他们中间等，这一切应许没有一句落空。"如今，"他说，"神对你们如此信实，你们也不可对他虚谎。"这正是使徒劝人恒忍的论据（来10:23）：那应许我们的是信实的。
III. 他郑重警告他们，背道必将带来致命的后果（书23:12、13、15、16）："你们若退后，当确实知道，那必是你们的毁灭。"请留意：
1. 他怎样描述他所警告的背道。其步骤将是（书23:12）：先是与拜偶像者日益亲密——他们如今既成了那地之主，拜偶像者便要狡猾地奉承、钻营，为达到自己的目的而与他们结交。下一步便是与他们通婚——被他们的诡计所吸引，他们也乐意将儿女许给这些富足的以色列人。其后果便是（书23:16）事奉别神（那些被假称为那地自古的神明）并向它们下拜。罪的路乃是下坡路，与罪人相交的人，不能避免与罪有分。他将此事描述为：(1.) 一种卑鄙可耻的背叛——"这就是从你们所开的好头上退后"（书23:12）。(2.) 一种极其背信弃义的违约（书23:16）："这是违背耶和华你们神所吩咐你们所立的约——你们自己也曾起誓遵行。"别的罪是违背神所吩咐的律法，而这是违背神所吩咐的约，等于断绝了神与他们之间的关系，丧失了约中一切益处。
2. 他怎样描述他所警告的毁灭。他告诉他们：(1.) 这些剩下的迦南人，若他们收留纵容、与他们结亲，就必成为他们的网罗和陷阱——既引他们犯罪（不仅引向偶像崇拜，更引向一切不道德，足以毁掉他们的德行、理智、精神和尊荣），又引他们陷入愚昧的交易、无益的谋划和种种困扰之中；待他们如此暗中设谋、诱入某一祸患之中、得了把柄之后，便要更加公开地行事，成为他们肋上的鞭、眼中的刺——也许要杀害或赶走他们的牲畜，烧毁或偷窃他们的庄稼，惊吓或掳掠他们的房屋，用尽一切方法搅扰他们；因为无论他们如何装出友好的姿态，迦南人若不归信真神的信仰和敬拜，在任何时代都必恨恶以色列人的名字和形象。请看刑罚如何与罪相称——不，请看罪本身就是刑罚。(2.) 耶和华的怒气必向他们发作。他们与迦南人结盟，不仅给那些拜偶像者提供了加害的机会，成了怀中孵育的毒蛇，更要惹动神成为他们的仇敌，点燃他不悦的火焰。(3.) 圣经上一切警告的话都要应验，如同应许一样，因为那永恒真实之神对两者都信实（书23:15）：耶和华你们神所应许的一切福气，怎样临到你们身上……耶和华也必照样使一切祸患临到你们。摩西曾将福与祸陈明在他们面前；他们已经经历了福，如今正享受其中，祸也必同样临到——只要他们不顺从。神的应许不是愚人的乐园，他的警告也不是虚张声势的怪物。(4.) 他们的教会与国家终将彻底倾覆，正如摩西所预言。这一点在此三次提及。你们的仇敌要扰乱你们，直到你们在这美地上灭亡（书23:13）。又说："神要击打你们，直到他将你们从这美地上除灭"（书23:15）。天地都要联合将你们拔出，以致（书23:16）你们必从那美地上灭亡。他们灭亡之苦必要因那地——他们从此地灭亡的那地——是美地、是神亲自赐给他们、本可稳稳保守之地，却因他们的恶行自取其祸——而更加深重。如此，属天迦南的美善，以及神白白而确实的赐予，也要使那些永远被关在门外、在其中灭亡之人的痛苦更为深重。没有什么比看见自己本可何等有福，更能使他们明白自己是何等悲惨。约书亚如此将背道的致命后果摆在他们面前，好叫他们既知道主的威严，就立定心志专靠他。
英文原文
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.
本章及下一章记载了约书亚临终前不久向以色列民所传讲的两篇告别讲章。他若意在满足后世之人的好奇心，本可记录以色列人新征服之地上的定居方式、农事、百工、商贸、风俗、法庭，以及他们这个新兴共和国的政体建制——这些事人们也确实希望有所了解；但他在本书的记载中所要传递的，乃是将宗教意识以及对神当尽之责传承后世。因此，他略过了一般历史通常涵盖的内容，而在此向读者传达他用以劝勉以色列忠于与他们神所立之约的方法——这些论述对日后读到的世代必能产生良好影响，正如我们可望它们也曾感动了当时亲耳聆听的那一代人一样。本章内容如下：I. 召集各支派首领聚会（书 23:1,2），大概是为了商议国中共同事务，并整理那些经过数年试行、交由他们酌情治理之后显出不足之处的事。II. 约书亚向他们所讲的话——或作为此次会议的开场辞，也可能作为闭幕辞——而听他讲论正是他们聚集的主要目的。在讲论中，1. 约书亚提醒他们神为他们所成就的事（书 23:3,4,9,14），以及神仍乐意进一步为他们成就的事，书 23:5,10。2. 他劝勉他们谨慎而坚定地恒守对神当尽的本分，书 23:6,8,11。III. 他警戒他们不可与拜偶像的邻舍有任何亲近来往，书 23:7。IV. 他严正警告他们：若背弃神转而归向偶像，必将招致致命的后果，书 23:12,13,15,16。在这一切之中，他显出自己为他的神大发热心，并以敬虔的忌邪之心挂念着以色列。