“Now therefore fear Yahweh, and serve him in sincerity and in truth. Put away the gods which your fathers served beyond the River, in Egypt; and serve Yahweh. If it seems evil to you to serve Yahweh, choose today whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell; but as for me and my house, we will serve Yahweh.”
The people answered, “Far be it from us that we should forsake Yahweh, to serve other gods;
John Calvin 1540 · Public Domain On vv15–16 15. And if it seem evil unto you, etc…
15. And if it seem evil unto you, etc It seems here as if Joshua were paying little regard to what becomes an honest and right-hearted leader. If the people had forsaken God and gone after idols, it was his duty to inflict punishment on their impious and abominable revolt. But now, by giving them the option to serve God or not, just as they choose, he loosens the reins, and gives them license to rush audaciously into sin. What follows is still more absurd, when he tells them that they cannot serve the Lord, as if he were actually desirous of set purpose to impel them to shake off the yoke. But there is no doubt that his tongue was guided by the inspiration of the Spirit, in stirring up and disclosing their feelings. For when the Lord brings men under his authority, they are usually willing enough to profess zeal for piety, though they instantly fall away from it. Thus they build without a foundation. This happens because they neither distrust their own weakness so much as they ought, nor consider how difficult it is to bind themselves wholly to the Lord. There is need, therefore, of serious examination, lest we be carried aloft by some giddy movement, and so fail of success in our very first attempts. With this design, Joshua, by way of probation, emancipates the Jews, making them, as it were, their own masters, and free to choose what God they are willing to serve, not with the view of withdrawing them from the true religion, as they were already too much inclined to do, but to prevent them from making inconsiderate promises, which they would shortly after violate. For the real object of Joshua was, as we shall see, to renew and confirm the covenant which had already been made with God. Not without cause, therefore, does he give them freedom of choice, that they may not afterwards pretend to have been under compulsion, when they bound themselves by their own consent. Meanwhile, to impress them with a feeling of shame, he declares that he and his house will persevere in the worship of God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv14–15 This is the true use of God’s benefits, to…
This is the true use of God’s benefits, to learn thereby to fear and serve him with an upright conscience.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv14–16 Jos 24:14 Now therefore fear the LORD, and serve…
Jos 24:14 Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD.
Ver. 14. And put away the gods.] Deastros illos, which some of them secretly worshipped, as they did likewise in the wilderness. {Amo 5:25-26 Act 7:42-43} So in Josiah’s days, Baal had privily his "Chemarims," or chimney chaplains, yea, those that "worshipped the host of heaven upon the housetops," &c. {Zep 1:4-5}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv14–15 In sincerity and in truth; either these two expressions…
In sincerity and in truth; either these two expressions note the same thing; or sincerity is opposed to the mixture of false gods with the true, as it here follows, or of a false and corrupt worship of God with that which God appointeth; and truth is opposed to dissimulation and falseness, and instability of heart.
Put away the gods; whereby it appears, that although Joshua had doubtless prevented and purged out all public and manifest idolatry, yet there were some of them who practised it in their private houses and retirements. See Jos 24:23; Amo 5:25,26; Ac 7:42,43. Your fathers, Terah, and Nahor, and Abraham, as Jos 24:2, and others of your ancestors.
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On the other side of the flood, and in Egypt: see Eze 23:3,8,19,21,27. Under these particulars no doubt he comprehends all other false gods, which were served by the nations amongst whom they were, as appears from Jos 24:15, but only mentions these, as the idols which they were in more danger of worshipping than those in Canaan; partly because those of Canaan had been now lately and palpably disgraced by their inability to preserve their worshippers from total ruin; and partly because the other idols came recommended unto them by the venerable name of antiquity, and the custom of their forefathers. See Jer 44:17; Eze 20:18.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v15 Never was any treaty carried on with better management,…
Never was any treaty carried on with better management, nor brought to a better issue, than this of Joshua with the people, to engage them to serve God. The manner of his dealing with them shows him to have been in earnest, and that his heart was much upon it, to leave them under all possible obligations to cleave to him, particularly the obligation of a choice and of a covenant.
I. Would it be any obligation upon them if they made the service of God their choice? - he here puts them to their choice, not as if it were antecedently indifferent whether they served God or nor, or as if they were at liberty to refuse his service, but because it would have a great influence upon their perseverance in religion if they embraced it with the reason of men and with the resolution of men. These two things he here brings them to.
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1. He brings them to embrace their religion rationally and intelligently, for it is a reasonable service. The will of man is apt to glory in its native liberty, and, in a jealousy for the honour of this, adheres with most pleasure to that which is its own choice and is not imposed upon it; therefore it is God's will that this service should be, not our chance, or a force upon us, but our choice. Accordingly,
(1.) Joshua fairly puts the matter to their choice, Jos 24:15. Here, [1.] He proposes the candidates that stand for the election. The Lord, Jehovah, on one side, and on the other side either the gods of their ancestors, which would pretend to recommend themselves to those that were fond of antiquity, and that which was received by tradition from their fathers, or the gods of their neighbours, the Amorites, in whose land they dwelt, which would insinuate themselves into the affections of those that were complaisant and fond of good fellowship. [2.] He supposes there were those to whom, upon some account or other, it would seem evil to serve the Lord. There are prejudices and objections which some people raise against religion, which, with those that are inclined to the world and the flesh, have great force. It seems evil to them, hard and unreasonable, to be obliged to deny themselves, mortify the flesh, take up their cross, etc. But, being in a state of probation, it is fit there should be some difficulties in the way, else there were no trial. [3.] He refers it to themselves: "Choose you whom you will serve, choose this day, now that the matter is laid thus plainly before you, speedily bring it to a head, and do not stand hesitating." Elijah, long after this, referred the decision of the controversy between Jehovah and Baal to the consciences of those with whom he was treating, Kg1 18:21. Joshua's putting the matter here to this issue plainly intimates two things: - First, That it is the will of God we should every one of us make religion our serious and deliberate choice. Let us state the matter impartially to ourselves, weigh things in an even balance, and then determine for that which we find to be really true and good. Let us resolve upon a life of serious godliness, not merely because we know no other way, but because really, upon search, we find no better. Secondly, That religion has so much self-evident reason and righteousness on its side that it may safely be referred to every man that allows himself a free thought either to choose or refuse it; for the merits of the cause are so plain that no considerate man can do otherwise but choose it. The case is so clear that it determines itself. Perhaps Joshua designed, by putting them to their choice, thus to try if there were any among them who, upon so fair an occasion given, would show a coolness and indifference towards the service of God, whether they would desire time to consider and consult their friends before they gave in an answer, and if any such should appear he might set a mark upon them, and warn the rest to avoid them. [4.] He directs their choice in this matter by an open declaration of his own resolutions: "But as for me and my house, whatever you do, we will serve the Lord, and I hope you will all be of the same mind." Here he resolves, First, For himself: As for me, I will serve the Lord. Note, The service of God is nothing below the greatest of men; it is so far from being a diminution and disparagement to princes and those of the first rank to be religious that it is their greatest honour, and adds the brightest crown of glory to them. Observe how positive he is: "I will serve God." It is no abridgment of our liberty to bind ourselves with a bond to God. Secondly, For his house, that is, his family, his children and servants, such as were immediately under his eye and care, his inspection and influence. Joshua was a ruler, a judge in Israel, yet he did not make his necessary application to public affairs an excuse for the neglect of family religion. Those that have the charge of many families, as magistrates and ministers, must take special care of their own (Ti1 3:4, Ti1 3:5): I and my house will serve God. 1. "Not my house, without me." He would not engage them to that work which he would not set his own hand to. As some who would have their children and servants good, but will not be so themselves; that is, they would have them go to heaven, but intend to go to hell themselves. 2. "Not I, without my house." He supposes he might be forsaken by his people, but in his house, where his authority was greater and more immediate, there he would over-rule. Note, When we cannot bring as many as we would to the service of God we must bring as many as we can, and extend our endeavours to the utmost sphere of our activity; if we cannot reform the land, let us put away iniquity far from our own tabernacle. 3. "First I, and then my house." Note, Those that lead and rule in other things should be first in the service of God, and go before in the best things. Thirdly, He resolves to do this whatever others did. Though all the families of Israel should revolt from God, and serve idols, yet Joshua and his family will stedfastly adhere to the God of Israel. Note, Those that resolve to serve God must not mind being singular in it, nor be drawn by the crowd to forsake his service. Those that are bound for heaven must be willing to swim against the stream, and must not do as the most do, but as the best do.
(2.) The matter being thus put to their choice, they immediately determine it by a free, rational, and intelligent declaration, for the God of Israel, against all competitors whatsoever, Jos 24:16-18. Here, [1.] They concur with Joshua in his resolution, being influenced by the example of so great a man, who had been so great a blessing to them (Jos 24:18): We also will serve the Lord. See how much good great men might do, if they were but zealous in religion, by their influence on their inferiors. [2.] They startle at the thought of apostatizing from God (Jos 24:16): God forbid; the word intimates the greatest dread and detestation imaginable. "Far be it, far be it from us, that we or ours should ever forsake the Lord to serve other gods. We must be perfectly lost to all sense of justice, gratitude, and honour, ere we can harbour the least thought of such a thing." Thus must our hearts rise against all temptations to desert the service of God. Get thee behind me, Satan. [3.] They give very substantial reasons for their choice, to show that they did not make it purely in compliance to Joshua, but from a full conviction of the reasonableness and equity of it. They make this choice for, and in consideration, First, Of the many great and very kind things God had done for them, bringing them out of Egypt through the wilderness into Canaan, Jos 24:17, Jos 24:18. Thus they repeat to themselves Joshua's sermon, and then express their sincere compliance with the intentions of it. Secondly, Of the relation they stood in to God, and his covenant with them: "We will serve the Lord (Jos 24:18), for he is our God, who has graciously engaged himself by promise to us, and to whom we have by solemn vow engaged ourselves."
2. He brings them to embrace their religion resolutely, and to express a full purpose of heart to cleave to the Lord. Now that he has them in a good mind he follows his blow, and drives the nail to the head, that it might, if possible, be a nail in a sure place. Fast bind, fast find.
(1.) In order to this he sets before them the difficulties of religion, and that in it which might be thought discouraging (Jos 24:19, Jos 24:20): You cannot serve the Lord, for he is a holy God, or, as it is in the Hebrew, he is the holy Gods, intimating the mystery of the Trinity, three in one; holy, holy, holy, holy Father, holy Son, holy Spirit. He will not forgive. And, if you forsake him, he will do you hurt. Certainly Joshua does not intend hereby to deter them from the service of God as impracticable and dangerous. But, [1.] He perhaps intends to represent here the suggestions of seducers, who tempted Israel from their God, and from the service of him; with such insinuations as these, that he was a hard master, his work impossible to be done, and he not to be pleased, and, if displeased, implacable and revengeful, - that he would confine their respects to himself only, and would not suffer them to show the least kindness for any other, - and that herein he was very unlike the gods of the nations, which were easy, and neither holy nor jealous. It is probable that this was then commonly objected against the Jewish religion, as it has all along been the artifice of Satan every since he tempted our first parents thus to misrepresent God and his laws, as harsh and severe; and Joshua by his tone and manner of speaking might make them perceive he intended it as an objection, and would put it to them how they would keep their ground against the force of it. Or, [2.] He thus expresses his godly jealousy over them, and his fear concerning them, that, notwithstanding the profession they now made of zeal for God and his service, they would afterwards draw back, and if they did they would find him just and jealous to avenge it. Or, [3.] He resolves to let them know the worst of it, and what strict terms they must expect to stand upon with God, that they might sit down and count the cost. "You cannot serve the Lord, except you put away all other gods for he is holy and jealous, and will by no means admit a rival, and therefore you must be very watchful and careful, for it is at your peril if you desert his service; better you had never known it." Thus, though our Master has assured us that his yoke is easy, yet lest, upon the presumption of this, we should grow remiss and careless, he has also told us that the gate is strait, and the way narrow, that leads to life, that we may therefore strive to enter, and not seek only. "You cannot serve God and Mammon; therefore, if you resolve to serve God, you must renounce all competitors with him. You cannot serve God in your own strength, nor will he forgive your transgressions for any righteousness of your own; but all the seed of Israel must be justified and must glory in the Lord alone as their righteousness and strength," Isa 45:24, Isa 45:25. They must therefore come off from all confidence in their own sufficiency, else their purposes would be to no purpose. Or, [4.] Joshua thus urges on them the seeming discouragements which lay in their way, that he might sharpen their resolutions, and draw from them a promise yet more express and solemn that they would continue faithful to God and their religion. He draws it form them that they might catch at it the more earnestly and hold it the faster.
(2.) Notwithstanding this statement of the difficulties of religion, they declare a firm and fixed resolution to continue and persevere therein (Jos 24:21): "Nay, but we will serve the Lord. We will think never the worse of him for his being a holy and jealous God, nor for his confining his servants to worship himself only. Justly will he consume those that forsake him, but we never will forsake him; not only we have a good mind to serve him, and we hope we shall, but we are at a point, we cannot bear to hear any entreaties to leave him or to turn from following after him (Rut 1:16); in the strength of divine grace we are resolved that we will serve the Lord." This resolution they repeat with an explication (Jos 24:24): "The Lord our God will we serve, not only be called his servants and wear his livery, but our religion shall rule us in every thing, and his voice will we obey." And in vain do we call him Master and Lord, if we do not the things which he saith, Luk 6:46. This last promise they make in answer to the charge Joshua gave them (Jos 24:23), that, in order to their perseverance, they should, [1.] Put away the images and relics of the strange gods, and not keep any of the tokens of those other lovers in their custody, if they resolved their Maker should be their husband; they promise, in this, to obey his voice. [2.] That they should incline their hearts to the God of Israel, use their authority over their own hearts to engage them for God, not only to set their affections upon him, but to settle them so. These terms they agree to, and thus, as Joshua explains the bargain, they strike it: The Lord our God will we serve.
II. The service of God being thus made their deliberate choice, Joshua binds them to it by a solemn covenant, Jos 24:25. Moses had twice publicly ratified this covenant between God and Israel, at Mount Sinai (Ex. 24) and in the plains of Moab, Deu 29:1. Joshua had likewise done it once (Jos 8:31, etc.) and now the second time. It is here called a statute and an ordinance, because of the strength and perpetuity of its obligation, and because even this covenant bound them to no more than what they were antecedently bound to by the divine command. Now, to give it the formalities of a covenant, 1. He calls witnesses, no other than themselves (Jos 24:22): You are witnesses that you have chosen the Lord. He promises himself that they would never forget the solemnities of this day; but, if hereafter they should break this covenant, he assures them that the professions and promises they had now made would certainly rise up in judgment against them and condemn them; and they agreed to it: "We are witnesses; let us be judged out of our own mouths if ever we be false to our God." 2. He put it in writing, and inserted it, as we find it here, in the sacred canon: He wrote it in the book of the law (Jos 24:26), in that original which was laid up in the side of the ark, and thence, probably, it was transcribed into the several copies which the princes had for the use of each tribe. There it was written, that their obligation to religion by the divine precept, and that by their own promise, might remain on record together. 3. He erected a memorandum of it, for the benefit of those who perhaps were not conversant with writings, Jos 24:26, Jos 24:27. He set up a great stone under an oak, as a monument of this covenant, and perhaps wrote an inscription upon it (by which stones are made to speak) signifying the intention of it. When he says, It hath heard what was past, he tacitly upbraids the people with the hardness of their hearts, as if this stone had heard to as good purpose as some of them; and, if they should forget what was no done, this stone would so far preserve the remembrance of it as to reproach them for their stupidity and carelessness, and be a witness against them.
The matter being thus settled, Joshua dismissed this assembly of the grandees of Israel (Jos 24:28), and took his last leave of them, well satisfied in having done his part, by which he had delivered his soul; if they perished, their blood would be upon their own heads.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv14–16 Now therefore fear the Lord,.... Since he has done…
Now therefore fear the Lord,.... Since he has done such great and good things, fear the Lord and his goodness, fear him for his goodness sake; nothing so influences fear, or a reverential affection for God, as a sense of his goodness; this engages men sensible of it to fear the Lord, that is, to worship him both internally and externally in the exercise of every grace, and in the performance of every duty:
and serve him in sincerity and in truth: in the uprightness of their souls, without hypocrisy and deceit, and according to the truth of his word, and of his mind and will revealed in it, without any mixture of superstition and will worship, or of the commands and inventions of men:
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and put away the gods which your fathers served on the other side of the flood, and in Egypt; that is, express an abhorrence of them, and keep at a distance from them, and show that you are far from giving in to such idolatries your ancestors were guilty of, when they lived on the other side Euphrates, in Chaldea, or when they were sojourners in Egypt; for it cannot be thought that the Israelites were at this time guilty of such gross idolatry, at least openly, since Joshua had bore such a testimony of them, that they had cleaved to the Lord unto that day, Jos 23:8; and their zeal against the two tribes and a half, on suspicion of idolatry, or of going into it, is a proof of it also:
and serve ye the Lord: and him only.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14–15 The gods - Whereby it appears, that although Joshua…
The gods - Whereby it appears, that although Joshua had doubtless prevented and purged out all public idolatry, yet there were some of them who practiced it in their private houses and retirements. Your fathers - Terah, and Nahor, and Abraham, as ver. 2, and other of your ancestors. In Egypt - See Ezek xxiii, 3, 8, 19, 21, 27. Under these particulars, no doubt he comprehends all other false gods, which were served by the nations amongst whom they were, but only mentions these, as the idols which they were in more danger of worshipping than those in Canaan; partly because those of Canaan had been now lately and palpably disgraced by their inability to preserve their worshippers from total ruin; and partly, because the other idols came recommended to them by the venerable name of antiquity, and the custom of their forefathers.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14–16 Verse 14. Fear the Lord] Reverence him as the…
Verse 14. Fear the Lord] Reverence him as the sole object of your religious worship.
Serve him] Perform his will by obeying his commands.
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In sincerity] Having your whole heart engaged in his worship.
And in truth] According to the directions he has given you in his infallible word.
Put away the gods, c.] From this exhortation of Joshua we learn of what sort the gods were, to the worship of whom these Israelites were still attached.
1. Those which their fathers worshipped on the other side of the flood: i.e., the gods of the CHALDEANS, fire, light, the sun.
2. Those of the EGYPTIANS, Apis, Anubis, the ape, serpents, vegetables, c.
3. Those of the CANAANITES, MOABITES, &c., Baal-peor or Priapus, Astarte or Venus, &c., &c. All these he refers to in this and the following verse. See Clarke on Jos 24:33.
How astonishing is this, that, after all God had done for them, and all the miracles they had seen, there should still be found among them both idols and idolaters! That it was so we have the fullest evidence, both here and in Jos 24:23; Am 5:26 and in Ac 7:41. But what excuse can be made for such stupid, not to say brutish, blindness? Probably they thought they could the better represent the Divine nature by using symbols and images, and perhaps they professed to worship God through the medium of these. At least this is what has been alleged in behalf of a gross class of Christians who are notorious for image worship. But on such conduct God will never look with any allowance, where he has given his word and testimony.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv14–15 Jos 24:14. Put away the gods — By this…
Jos 24:14. Put away the gods — By this it appears, that although Joshua had doubtless prevented and purged out all public idolatry, yet there were some of them who practised it in their private houses and retirements. Your fathers — Terah, and Nahor, and Abraham, as Jos 24:2, and others of your ancestors. In Egypt — See Eze 23:3; Eze 23:8; Eze 23:19; Eze 23:21; Eze 23:27. Under these particulars, no doubt, he comprehends all other false gods which were served by the nations among whom they were, but only mentions these, as the idols which they were in more danger of worshipping than those in Canaan; partly because those of Canaan had been now lately and palpably disgraced by their inability to preserve their worshippers from total ruin; and partly because the other idols came recommended to them by the venerable name of antiquity, and the custom of their forefathers.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v15 Choose - Service of God in sincerity and truth…
Choose - Service of God in sincerity and truth can only result from a free and willing allegiance of the heart. This accordingly is what Joshua invites, as Moses had done before him (Deu 30:15 ff).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv14–16 The gods. Some still retained in their hearts an…
The gods. Some still retained in their hearts an affection for these idols, though privately; (Calmet) so that Josue could not convict them, or bring them to condign punishment; as no doubt he, and Moses before him, would have done, if they had been apprized of any overt act of idolatry. Amos (v. 26,) says, You carried a tabernacle of your Moloch and the image of your idols, &c., which is confirmed by Ezechiel xxiii. 3, 8., and Acts vii. 42. For these acts many of the people were punished, (Numbers xxv. 3, 9,) and the rest were either sincerely converted, or took care to hide their impiety till after the death of Josue. Yet the secret inclination of many was still corrupt; and these no sooner found a proper opportunity than they relapsed repeatedly into the worship of idols, for which reason the prophets represent their disposition as criminal from their youth. (Haydock) --- St. Augustine (q. 29,) cannot think that the people, who are so often praised for their fidelity during the administration of Josue and of the ancients, (chap. xxii. 2., and xxiii. 3, 8., and xxiv. 31,) and who had testified such zeal against every appearance of idolatry in Ruben, (chap. xxii.) should be themselves infected with this deadly poison. He therefore supposes that Josue exhorts them to repent, if any of them should have retained a predilection for the worship of their ancestors in Mesopotamia, and in Egypt, (Calmet) which, by the prophetic light he say, was secretly the case. (Worthington) --- Yet, though the great majority was clear of this crime, it seems many concealed from their leaders their secret attachment to it, ver. 23; (Calmet) or if they were sincere, for a time, their former bad habits soon gained the ascendancy, and involved them in perdition. (Haydock) --- Fathers. He does not exempt Abraham, and the Jews acknowledge that he was once an idolater, which is the opinion of St. Ephrem, of the author of the Recognitions, B. i., and of many moderns; some of whom think that St. Paul gives him the epithet of impious, or ungodly, on that account, Romans iv. 5. The idolatry of the Hebrews in Egypt, is no less certain than that of their ancestors in Mesopotamia, Ezechiel xxiii. 2, 8, 27. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v14 Now therefore fear the Lord, and serve him in…
Now therefore fear the Lord, and serve him in sincerity and in truth--After having enumerated so many grounds for national gratitude, Joshua calls on them to declare, in a public and solemn manner, whether they will be faithful and obedient to the God of Israel. He avowed this to be his own unalterable resolution, and urged them, if they were sincere in making a similar avowal, "to put away the strange gods that were among them"--a requirement which seems to imply that some were suspected of a strong hankering for, or concealed practice of, the idolatry, whether in the form of Zabaism, the fire-worship of their Chaldean ancestors, or the grosser superstitions of the Canaanites.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv14–15 [14. Put away the gods which your fathers served…
[14. Put away the gods which your fathers served — Many expositors hold that these words do not necessarily imply the actual possession of idols by the people, but rather a tendency to idolatry, which was ever too painfully prominent in Israel until after the Babylonish exile. The spirit of the exhortation is, according to this view, well conveyed by Bush: “Keep away, renounce, repudiate, have nothing to do with, idolatry of any sort; being equivalent to a charge to preserve themselves pure from a contagion to which they were peculiarly liable.” Subsequent history shows how they failed. But it is scarcely supposable, that if Joshua meant to warn them merely against tendencies to idolatry he would have used the words here employed, and those still stronger ones, in Jos_24:23, Put away the strange gods which are among you — the very words used by Jacob when his household gave up their strange gods, and he buried them at Shechem. Gen_35:2. Better, then, to understand that many of the Hebrews had still in their houses teraphim — the gods which the ancient fathers worshipped beyond the Euphrates. Laban had them in his family, (Gen_30:19,) and Rachel carried them off, and they were probably the strange gods buried at Shechem. Gen_35:2-4. We again meet with them in the days of the Judges, (Jdg_17:5, Judges 17:18, Judges 17:20,) and in the time of David, and even in his house, (1Sa_19:13;) and also in the time of Josiah, who tried to put them away. 2Ki_23:24. It is therefore by no means improbable that among many families in Israel these teraphim were zealously kept, and Joshua, knowing the fact and the danger of it, called this assembly and especially urged this matter, in order to abolish, if possible, this evil.
Though the fathers beyond the Euphrates seem to have worshipped or served these teraphim as gods, there is no sure evidence that they were ever worshipped as gods in Israel. But they were images more or less associated with a false worship, and therefore dangerous to the religion of the Hebrews.
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In Egypt — The fathers had carried these teraphim in their families to Egypt, and during all their captivity they had not lost sight of them. Comp. Eze_20:7-8.]
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14–16 14. Now therefore fear the Lord] Comp. Job_28:28, “Behold,…
14. Now therefore fear the Lord] Comp. Job_28:28, “Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding;” Psa_2:11, “Serve the Lord with fear, and rejoice with trembling;” Pro_1:7, “The fear of the Lord is the beginning of knowledge.”
in sincerity and in truth] “with perfite herte and most trewe,” Wyclif. The Greek word here rendered “sincerity” in the LXX. occurs also in 1Co_5:8, “let us keep the feast … with the unleavened bread of sincerity and truth;” 2Co_1:12, “For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity … we have had our conversation in the world;” 2Co_2:17, “but as of sincerity, but as of God, in the sight of God speak we in Christ.” The Latin word from which our “sincerity” comes, denotes “honey without wax,” unmixed purity. The Greek word is considered by some to be founded on the idea of something held up in the rays of the sun, and proved to be without speck or flaw.
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put away the gods which your fathers served] Two epochs of ancestral idolatry are here alluded to; (a) on the other side of the flood, i. e. the Euphrates, in Mesopotamia; and (b) in Egypt. Some have supposed that the expression alludes to idolatry “in the heart,” but this is untenable. (i) In Lev_17:7 we read, “they (the people) shall no more offer their sacrifices unto devils, after whom they have gone a whoring.” (ii) Again in Amo_5:25-26, quoted by St Stephen in his address before the Sanhedrim (Act_7:42-43), “Have ye offered (= did ye offer) unto Me sacrifices and offerings in the wilderness forty years, O house of Israel? But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.” (iii) Once more, in Eze_20:6-8 we read, “In the day that I lifted up my hand unto them, to bring them forth of the land of Egypt … then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt … but they rebelled against Me, and would not hearken unto Me; they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt.” Joshua’s words plainly imply his sad conviction that there were still idolaters amongst them in secret, as there were in the days of Jacob before him, Gen_35:2, and of Samuel after him, 1Sa_7:3, seq.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14–16 (14) Fear the Lord.—It should be remembered throughout the…
(14) Fear the Lord.—It should be remembered throughout the whole of this passage that Lord stands for JEHOVAH, the covenant God of Israel.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14–16 Sincerity and truth. These words, rendered by the LXX…
Sincerity and truth. These words, rendered by the LXX en euyuthti kai endikaiosunh , are not the precise equivalent of those so translated in other passages in the Bible, nor is St. Paul, in 1Co_5:8, quoting this passage. The word translated sincerity is rather to be rendered perfection, or perfectness. The Hebrew word signifying truth is derived from the idea of stability, as that which can stand the rude shocks of inquiry.
Vers. 14, 15. A rightful choice urged.
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The most solemn engagement we can make is to bind ourselves to be the servants of Jehovah. Such a bond not even death dissolves, it is entered into for eternity. There are periods, however, when it becomes us to ponder the meaning of the covenant, and to renew our protestations of fidelity. To consider the exhortation of Joshua here recorded will benefit alike the young convert and the aged believer, and may lead to a decision those "halting between two opinions.
I AN APPEAL FOR HEARTY RE-DEDICATION TO THE SERVICE OF GOD.
(1) Its necessity arises from the proneness of man to settle down upon his lees, neglecting the watchfulness observed on his first profession of religion. Enthusiasm cools; men sleep and tares are sown among the wheat; the Christian athlete rests content with the laurels already gained; the warrior, having defeated the enemy, allows him time to gather his forces for another battle. The temple was beautifully cleansed, but inattention has allowed it to grow filthy, and it needs a thorough renovation.
(2) Its leading motive is gratitude for Divine goodness in the past. How skilfully Joshua, in the name of Jehovah, enumerates the chief national events wherein His mercy had been conspicuous. Brethren, review the past! Your mercies have been numberless, like the drops of the river flowing by your side. If you can tell the stars, then may you catalogue the blessings you have received. The retrospect teaches the character of your God, and may inspire you with hope for the future. Reverence the Almighty, and your highest expectations will not be disappointed but far surpassed.
(3) Its method prescribes severance from idolatry and a sincere determination to follow the Lord fully. Self examination will reveal many sins still cherished in the heart, like the gods which Israel had allowed to remain in the comp. It were well for us, like David, to go in and sit before the Lord. (2Sa_7:18) In the presence of Him who has leaded us with benefits temporal and spiritual, our vision will be clarified, and we shall be filled with an earnest desire to "cleanse ourselves from all filthiness of the flesh and spirit." All avowals of a change of heart are to be distrusted which are unaccompanied by evident renunciation of evil habits. The outward act not only affords an index of the inward feeling, but also materially contributes to its strength.
II AN ALTERNATIVE PRESENTED. Notwithstanding all that had been done for the Israelites, some of them might deem it "evil," unpleasant, irksome, laborious to serve the Lord. Hence the option of forsaking Him, and bowing before the gods whom their fancy should select. The alternative suggests that, in the opinion of the speaker,
(1) some kind of service is inevitable. Without acknowledging some superior powers, the Israelites could not remain. Absolutely free and independent man cannot be, though his idol may assume any form or character. In every breast there is some predominating principle or passion, be it piety, morality, intellectualism, aestheticism, or love of selfish pleasure.
(2) The freedom of the will is seen in the power of choice. Choose man must; but he can choose what seems best to him. God has a right to demand our homage; but He is content to let us decide for ourselves the equity of His claims. He appeals to the judgment and the conscience. He makes His people "willing in the day of His power," not by enchaining their wills and constraining obedience, but by appropriate motives and inducements, leading them to consider it their glory to lay themselves at His feet "Who then is willing to consecrate this service this day unto the Lord?". (1Ch_29:5) Freedom of choice is too frequently a beautiful and dangerous gift, which, like a sword in the hands of a child, injures its possessor. Yet we are unable to divest ourselves of the responsibility that attaches to free agency. Some plan of life is ruling us, even if it be a resolve to live aimlessly. We may deliberately weigh our decision, bringing to bear upon our comparison of conflicting claims all the strength of our moral nature and power of discernment, or we may refuse to face the points at issue, and let our judgment go by default, imagining that we shall thus escape the onus of a formal determination; but in the latter case, no less than in the former, we have made our choice, and are serving some master, though we recognise it not. The alternative indicates
(3) that neutrality and compromise are each impossible. If God be not the object of adoration, then any occupant of the throne must be considered as God"s enemy. Multitudes think that if they are not found openly opposing religion there is naught to be complained of in their attitude and conduct. Herein they are terribly at fault. "He that is not with Me is against Me." Those who advance not to the help of the Lord are treated as His foes. (cf. Jud_1:21:8 and 1Sa_11:7) Nor will God accept a divided allegiance. Dagon must fall from his pedestal when the ark of God"s presence enters the chamber of the heart. How could the Israelites be true at once to Jehovah and to idols? "Ye cannot serve God and mammon." Religion modifies the character of every action, transforming it into an offering laid upon the altar to the glory of God. All that we have and are we send to the Royal Mint, and receive it back, stamped with the Sovereign"s image, and fashioned according to His desire.
III A FIXED RESOLVE. "As for me and my house, we will serve the Lord." Joshua set a noble example, which powerfully affected his followers. The expressed determination of a pastor, a teacher, a parent may produce widespread beneficial results upon those under their charge. Joshua showed himself fit to lead men. He did not wait to see what the majority of the people would approve before he committed himself to a particular course of action; but boldly stated his intention to cleave with full purpose of heart unto the Lord. The Ephraimites, slow to come to the rescue in the hour of danger, but swift to claim a place of honour when a victory has been won, (Jud_1:12:1, 2) have found many imitators in every age. Men who wait to see in which direction the current of popular feeling is setting ere they risk their reputation or their safety by taking a decided step. We may dislike isolation, but are not alone if the Father is with us. Joshua"s resolve was never regretted. What man has ever been sorry that he became a follower of Christ? Even backsliders confess that they were never happier than when they attended to the commandments of the Lord. True religion furnishes its votaries with self-evidential proofs of its Divine authority in the peace of mind and satisfaction of conscience which they experience. To enjoy the favour of God is felt to be worth more than any earthly friendship or worldly gain.
CONCLUSION. This theme is suitable for the beginning of a year, when untrodden paths invite you to choose a method of travel. Or perhaps some crisis is occurring in your life, when you are entering upon a fresh sphere of employment. Use it as a time to commence a period of devotion to God"s service. Young people, decide which is the more honourable, to serve God or the world. Do not spend the finest of your days in a manner which will hereafter pierce you with remorse. A.
The call to God"s service.
I THE CALL.
(1) It is a direct appeal. Religion is practical, and preaching must be practical. We must not be satisfied with the exposition of truth. We must aim at persuasion such as shall affect the conduct of men. For this purpose there is room for direct exhortation. Men are ready to admit the truth of propositions which lie outside the sphere of their own experience. The difficult matter is to translate these into principles of conduct and to apply them to individual lives. The Bible is sent for this ultimate purpose. As a message from God the Word of God is not merely a revelation of truth; it is supremely a call from the Father to His children. God is now calling directly to us by the undying voice of Scripture, by providence, by His Spirit in our consciences. (Rev_22:17)
(2) The call is based on a review of past experience. After this review Joshua says, Now, therefore, fear the Lord," etc. God"s goodness to us in the past is a great motive to incline us to serve Him
(a) because it lays us under a great obligation to Him, (1Co_6:20) and
(b) because it reveals His character as that of a Master worthy of devotion and delightful to serve.
(3) The call is urged with the last words of dying man. Joshua is old and about to die. At such a time an address would naturally be characterised by supreme earnestness. What is then urged would be felt by the speaker to be of first importance. Mere conventionalism, objects of passing political expediency, trifles and crotchets sink out of view. The dying message of the old leader must concern the highest welfare of the people. With all the force of these circumstances Joshua selects the need to fear and serve God for His one urgent exhortation. Surely this fact should lead us all to put it before ourselves as a question of first importance, taking precedence of all considerations of worldly pleasure and interest.
II THE OBJECT OF THE CALL.
(1) The end to be aimed at is to "fear and serve the Lord." The fear characterises the spirit of internal devotion, the service covers the obedience of active work. The fear precedes the service; because we cannot rightly serve God with our hands till we are devoted to Him in our hearts. The fear of God here required is not the abject terror which the slave feels for the tyrant, but reverence, awe, worship, the dread of displeasing, and the humble submission of our souls. This must be found in all true devotion. Yet it is most prominent in the stern Hebrew faith. (Psa_2:11) For the Christian, love is the leading motive, though this love must be an awed and reverent affection. After the fear, then, must follow the service; for God will not be satisfied with passive veneration, He requires active obedience.
(2) The essential characteristic of the fear and service here noted is sincerity. There is always danger of worship becoming unconsciously formal even when it is not knowingly hypocritical; because pure worship involves the highest effort of spirituality, great abstraction from sense, and a purity of thought which is very foreign to the habits of sinful beings. (2Ti_3:5) Yet God abhors unreal devotion, (Isa_29:13) and can only be worshipped at all when He is served spiritually. (Joh_4:24)
(3) The necessary condition of this fear and service is a departure from all things inconsistent with it. The people must give up all lingering habits of idolatry. We must repent and forsake our old sins. We cannot retain devotion to the world and to sin whilst we devote ourselves to God. No man can serve two masters. Therefore choose. W.F.A.
Vers. 14, 15. The great appeal.
From the trembling lips of one within a step of death comes the appeal which through all the centuries since has pierced and moved and won the hearts of men. Often urged, it is not always represented accurately. Elijah may address a more degenerate generation with a challenge to serve God or to serve Baal, insisting on this as if the chances of either alternative being adopted were even. Joshua does not say, "Choose ye this day whom ye will serve God or another," but bids them serve God, urging His claims. In the event of their being unwilling to yield to these claims, he urges with some irony, that shows the keenness of moral energy still in Him, that in that case they should choose amongst the deities whose feebleness they had witnessed the one least helpless. There are several things here worthy of notice. Observe, first, an assumption underlying this appeal, viz.:
I SOME PLAN OF LIFE SHOULD BE SOBERLY THOUGHT OUT AND FOLLOWED WITH DECISION. Our "miscellaneous impulses" always prove a poor guide. There can be neither progress, peace, strength, nor usefulness if life is desultory. We cannot employ anything to good advantage, much less life, unless we know its nature, what it is made for, what can be done with it, its resources and its proper ends. The first question of the "Shorter Catechism," "What is the chief end of man?" stands as the first question of the catechism of life. Until we form some aim and keep to it, tomorrow will be always moving in a different direction from today, will lose what today has won. An aim permits life to be cumulative, always gathering richer force, fuller joys always completing and rounding off its conquests. Joshua here assumes that a plan of life is essential to the proper pursuit of it, and on this assumption his appeal is based. Take note of this, for a planless is a powerless life. Observe
II HE CLAIMS THEIR LIFE FOR GOD. Now, therefore, serve Him." He does not timorously present any alternative. There is no reasonable alternative to this. One plan, and only one, of life should be entertained by a serious nature. The only wise and only rational plan of life is the service of God. A multitude of reasons concur to commend it.
(1) Conscience requires it, as the only right course. Serving God, every law will be kept, every duty done, every claim met, every wrong avoided. Conscience points like a compass needle to the throne of God, and its every suggestion is in one form or other a suggestion to do His bidding. It is a solemn fact that the holiest and the deepest instinct of our nature bids us serve God.
(2) Gratitude requires it. God had delivered them, led them, helped them, enriched them; given them liberty, victory, home. In addition to these national blessings, He had to each individual given life, faculty, joys, home loves, duties that dignified, comforts that gladdened life. The instinct of gratitude is to ask, What shall I render to the Lord for all His benefits? We have still larger benefits a Saviour, a home above. Gratitude should constrain us to serve God.
(3) Wisdom should constrain us to serve Him. Serve self and server and served are both ruined. Serve God and God is pleased, and we are safe. Service of God developes all our higher faculties; is the only state in which we are safe; is the course in which we are useful. Growth, safety, usefulness, what can compare with them? Pitiable is the state of those who do not serve. They do not live in any proper sense of the word. Therefore Joshua urges on them to serve their redeeming God. And the grounds which suited them 4, 000 years ago are all intensely valid today. Consider this claim, and if disposed to dispute it, consider next
II THE CHALLENGE HE GIVES TO THOSE UNWILLING TO SERVE GOD. "If it seem evil unto you to serve the Lord, choose ye whom ye will serve; the gods whom your fathers served, or the gods of the Amorites in whose land ye dwell." Thus he presents them with the discredited deities around them, and bids them choose. Will they choose the gods that Abraham forsook forsook because power. less to help, degrading in their influence? by forsaking whom he found all his grandeur, all his blessedness, all his reward? or will they take the gods of the Amorites whose powerlessness to protect their servants had been just witnessed, who betrayed those who trusted in them? With what force does the mere form in which he urges his challenge deter men from it! Would that all who reject the Saviour would realise what they are about! If it seems not good to you to serve Christ, whom will ye serve? The gods your fathers left? The gods whose powerlessness to bless men is manifest around you? Such a goddess as Pleasure, which fools think the best to worship, which fritters away all strength of soul, destroys conscience, and heart, and intellect, and body alike would you choose that? or Money, coyest of all deities? whom he that seeketh rarely findeth, and he that findeth never finds so rich as he had hoped? who seems to be a god that can give everything, but it is found to be unable to give any one of the things most desired by us? Or Power, the deity sought by the ambitious, who never permits any one to say, "He is mine" in anything like the degree he had hoped, and even when possessed is found to be insipid as the insignificance from which men fled? Is it Indulgence ? the deity that degrades men? or Self will, the deity that destroys them? Choose which. There ought to be no trifling. We must serve some God. Who is to be the source of all you hope for if you put away the Saviour of Calvary? To use the experience of others is the part of a wise man; to buy experience dearly for yourself is the part of a foolish man. There is none amongst all the deities that clamour for your service which the wise and the good have not forsaken, or the foolish and the worldly have not repented of cleaving to. Betake not yourself to such, but serve the Lord. G.
HOMILIES BY J. WAITE Vers. 14-16. The grand choice.
Joshua"s words derive added force from the historic associations of the place in which he uttered them. Shechem was not only scene of great natural beauty, but one around which lingered memories peculiarly in harmony with the circumstances of the time. Here Abraham first pitched his tent and raised an altar, consecrating that spot to the living God a witness against the heathen abominations of the Canaanites who dwelt in the laud. Here, probably under the same oak, Jacob buried the "strange gods the teraphim and the amulets that some of his family had brought from Padanaram in token of his resolute renunciation of these sinful idolatries. What more fitting place could be found for a solemn appeal like this to the tribes to remain true to the God of their fathers? Besides which, Joshua"s venerable age, the blameless integrity of his character, and the renown of his exploits as their leader, gave such weight to his appeal that they would well deserve the threatened penalties if they failed to profit by it. Certain important principles of religious life are illustrated in this appeal
I THE SERVICE OF GOD IS A MATTER OF FREE PERSONAL CHOICE, "Choose you this day," de. The simple alternative they were called on to decide was, either the service of the Lord Jehovah, or the service of the false gods of Egypt and of the Amorites. No middle course was open to them. There could be no compromise. It must be one thing or the other let them choose. And substantially the same alternative is before every man in every age. There is something to which he pays supreme homage, and it is either to the great invisible King, the only living and true God, or else to the idols, more or less base, of his own self will or of the vain world around him.
(1) It is the glory of our nature that we can make such a choice. God has so constituted us that this self determining power is one of our most essential prerogatives. And in His dealings with us he always respects the nature He has given. He never violates the law of its freedom. That were to destroy it. No man is compelled to serve Him, nor yet forbidden by any imperious necessity of his being or life to do so. Human nature knows nothing either of necessary evil or irresistible grace.
(2) This freedom of choice gives worth to every religious act. There would be no moral worth in anything we do without it. The basis of all personal responsibility, it is also the condition of all moral goodness and acceptable service. God would have nothing at our hands that is not voluntarily rendered. If we would serve Him at all, His service must be our free unfettered choice.
II IT IS A CHOICE DETERMINED BY RATIONAL CONSIDERATIONS. "If it seem evil," etc. Joshua sets the alternative with perfect fairness before them that they may weigh the conflicting claims and judge accordingly. If these gods of the heathen are really nobler, better, more worthy of their gratitude and trust than the Lord Jehovah, then by all means let them follow them! But if the Lord be indeed God, if they owe to Him all that gives sanctity to their national character, and glory to their national history, then let them put these "strange gods" utterly and forever from them, and cleave to Him with an undivided heart. It is a deliberate judgment between contrary and wholly irreconcilable paths to which they are called. Religion is our "reasonable service". (Rom_7:1) It is no blind act of self surrender. It involves the consent of all our powers the mind embracing divinely discovered truth, the heart yielding to gracious heavenly influence, the conscience recognising a supreme obligation, the will bowing to that higher will which is "holy and just and good." No man is called to declare for God without sufficient reason.
III IT IS A CHOICE WHICH CERTAIN CRITICAL OCCASIONS MAKE TO BE SPECIALLY IMPERATIVE. "Choose you this day," etc. "This day" above all other days because the motives to it are stronger today than ever; because the matter is one that it is neither right nor safe to defer to another day. While self consecration to the service of God is a perpetual obligation, there are seasons of life in which it is peculiarly urgent, when many voices combine with unwonted emphasis to say, "now is the accepted time," etc.
(1) Youth,
(2) times of adversity,
(3) times of special religious privilege or awakening,
(4) times when new social relations are being formed, and new paths of life are opening.
IV IT IS A CHOICE ENCOURAGED BY NOBLE PERSONAL EXAMPLES. "As for me and my house," etc. Here is an example
(1) of manly resolution,
(2) of the strength that can dare to stand alone,
(3) of family piety directed by paternal authority and influence.
Such an example has an inspiring effect above that of mere persuasive words. It quickens and strengthens every germ of better thought and feeling in the breasts of men. There is no stronger incentive to religious life than the observation of the exemplary forms it assumes in others. (1Co_4:15, 16 Php_3:17)
V IT IS A CHOICE THAT MUST LEAD TO APPROPRIATE PRACTICAL CONCLUSIONS. "Now therefore put away," etc. (ver. 23). The honesty of their purpose, the reality of their decision, could be shown in no other way. They only have living faith in God who are "careful to maintain good works". W. (Tit_3:8 Jam_2:18)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv14–15 Now therefore fear the Lord, and serve Him.
Jos_24:14-29
Now therefore fear the Lord, and serve Him.
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The last days of Joshua
I. The reasonableness of serving God (verses 14, 15). To serve God, to obey Him, to love Him, to submit heart and life to His control, is only a seemly and adequate acknowledgment of claims felt to be just. Gods character, His mercy, His grace in the gospel, His promises of pardon, the gift of eternal life through His Son, create an obligation which, if it be disregarded, makes our attitude towards God not only sinful, but unreasonable. It is inconsistent with all in us that is true and noble and manly. This is the paradox of sin: it makes one conscious of placing an inferior good above the superior, of seeking for dross and refusing the gold, of plucking a bauble and rejecting the crown.
II. The state of mind required for the service of God (verses 19, 20.) The service of God must be born of something more than impulse. It must be the result of choice; it must be the determined purpose of the whole being to enter and continue in a life of obedience. To every one God is saying, Choose ye this day whom ye will serve. Many desire to be Christians, they wish they were the servants of God, but they are unwilling to choose to become such. If for a time they set their faces heavenward, they soon turn back. When they sink in the Slough of Despond, they struggle to be free on the side nearest the City of Destruction. Such need to remember that, when the service of God is entered, the will is to be unalterably set towards Him.
III. The right attitude for those who propose to serve God. Joshua wrote these words in the book of the law of God, &c. Joshua well understood the benefit arising from such a formal enactment.
1. It would be a test of the strength of their purpose. Often the way to disclose the feebleness of ones Christian aims is to bring them to the test of an open declaration--to ask, Are you willing that others should know, that all should know, that you commit yourself unqualifiedly to be the Lords?
2. It would be helpful by bringing to their aid the motive of consistency. Most men desire to act in harmony with their past record.
IV. The value of a single life devoted to the service of God. Joshuas days are now ended. His work is done, and he is ready for his reward. Few men have lived so worthily. Men are needed everywhere of like decision, and who are ready to thus openly declare for God. Will you be one? (Sermons by the Monday Club.)
Joshua, and his zest for the service of the Lord
This was a great event, and we ought to know the secret of its causes. It was, we see, this old man Joshuas burning, quenchless zeal for the service of the Lord, kindled full five and sixty years before. It led to results worthy to rank with the revival under Ezra, with the Pentecost at Jerusalem and at Caesarea, with the conversion of Roman emperors and British islanders to Christianity, with the Reformation and the triumphs of Wesley and Whitfield.
I. Zeal for the service of God is born of views which are taken of God. This plainly was the case with Joshua; this was the case with the people also, and universally this must be true. We are asked to view God as creation presents Him (Psa_19:1-14.). This has, at least, the merit of being poetry of the highest school; it is a thousand pities if it is not true. Oh, does not this vast fabric suggest a God? Perhaps not; but we have got the suggestion somehow, and to our anxious inquiries of her all nature seems to give back a ready affirmative response. We are asked to view God as He is presented to us in the phenomena of mind. One observes that these mental phenomena taper away downwards to the tiniest forms of sentient life. One feels that somehow it must and does, in a corresponding manner, expand in its upward way, and when we have reached the loftiest heights of the finite we seem to come in sight of the lowest rays of light from the throne of the Infinite mind. Then if the Lord our God is one Lord, there will be a concentration of thought on Him; our love will be undivided, rising to suitable proportions to its Infinite object. We are asked to see God in His providence. This is a name we give to a constantly-observed work resulting from an unseen Presence. We notice the perpetual operation of certain great forces in nature, which say nothing so distinctly as they say that they are only the expressions of an all-comprehending and sufficient Power behind them. Can we connect this governing power with that all-pervading mind, and with the creating power of which we have spoken? Yes, I am sure of it. There are unattached threads in all. They evidently find their complements in one another. Then if this is the God of my life, throughout my days my grateful powers shall sound His praise, my song shall wake with opening light, and cheer the dark and silent night. But all these are summed up and expressed by the Incarnation. You are asked to view God in Christ. No man hath seen God at any time; the only-begotten Son hath declared Him. It is when we view God thus that our zeal for His service will rise and abound; will flow forth and overflow. Were the whole realm of nature mine, that were an offering far too small, love so amazing, so Divine, demands a house of prayer, a noble service, Christian toil, more than we can give, or think to give.
II. Zeal for Gods service is nourished by the views which we cherish concerning the character of that service. Our experience and our observation are faithful witnesses hereto. Joshua presents a severe but accurate view of Gods holiness, and then urges a service that shall perfectly accord with it--a service that was pure, and sincere, and true, and grateful. Serve the Lord, said he, in sincerity and truth. It must, he meant to say, be service of the heart rather than of the hands. A service which demands the heart nourishes the zeal born of right conceptions of Jehovah. This is living bread, this is water of life. Our God searcheth the heart, but we are not afraid, we are the more confident. The sacrifices He desires are the broken heart, the contrite spirit (Isa_66:1-5). But outwardly and visibly it must be pure, as inwardly it was sincere and true. The oldest forms of Gods service were wealthy in sacrifice, and prayers, and Divine blessing. David, the Homer, the Virgil, the Milton of the Hebrews, enriched that service by adding psalmody and music. Later times added the stated reading of the Scriptures, and later still we have the sacraments and the proclamation of the gospel. Of our Christian ritual, then, we boldly say that it supplies us with the green pastures and still waters of Gods Word. It has the spread table of heavens bounties, if not dainties. It anoints the devout worshipper with a holy oil, and gives him an overflowing cup. It is the expression of the goodness and mercy which follow every step of the pilgrim, making him glad to dwell in the house of the Lord for ever.
III. Joshuas enthusiasm was perfected by his conviction of the influence which the worship of God exerts on men. To tell the history of its influence on individuals is to tell the story of every worthy instance of personal piety. You may seek for them and you will find them among all ranks and kindreds. You may scan the calendar of your own history, and its red-letter days are those you have spent in the service of God. To tell its influence on families would be to write the history of the best of earths households and homes from tent to palace. To these God has kept covenant and showed mercy to the fourth generation. What a heritage of mercy! Let us in our families see to it that the legacy never runs out. Let the men of the fourth generation in this descent remember what they ought to do. But how shall we tell its historic influence on the nation? It has supplied the place of navies; invincible armadas have been scattered as forest leaves before it. It has been better than armies, than revenue, than police. (G. Woolnough.)
In sincerity and in truth.
Marks of being sincerely religious
Sincerity is the disposition of soul which alone can recommend us to God, and incline Him to look with an eye of mercy upon the errors and frailties of our conduct.
I. If we would know whether we serve God in sincerity, let us look with an attentive eye into our hearts, in order to trace the true springs or principles of our actions.
II. Another evidence of our serving God in sincerity is, when we are as careful to preserve a good conscience as to save appearances, and act with the same integrity in secret, where God is the sole spectator of our actions, as when they lie open to the view and observation of the world.
III. Another evidence of our serving God in sincerity and in truth is, when we pay an equal regard to the whole law, and mean not, by selecting some favourite duties, to compensate for the habitual violation or neglect of others that happen not to fall in with our taste and inclination.
IV. Another evidence of our serving God in sincerity is, when we resist and overcome temptations; for to serve God in those instances only where we are not tempted to disobey is a very defective test of our integrity. The decisive proof is, when we are faithful to our duty in opposition to seducements, and reject every solicitation that offers to corrupt us.
V. The last evidence I shall mention of our serving God in sincerity is, if, in cases where we are doubtful of the obligation or lawfulness of an action, we always incline to do what appears most conformable to duty, what will best answer the ends of piety, and be most conducive to the honour of religion. (G. Cart, B. A.)
Put away the gods which your fathers served.--
An address to image-worshippers
Here is a forcible address to every image-worshipper, and, indeed, every image-possessor: Put away these gods from you. What have any who own the Bible for their guide to do with these vain and worthless toys of sin, these devices of Satan, and degrading productions of ignorance, the very perversions of reason, as well as the corruptions of revelation? They are everywhere the contempt and derision of inspired truth. To make them is directly prohibited, and to destroy them explicitly commanded, so that it may be matter of wonder how any can plead for their use, under any plausibility or pretence, as remembrancers only of spiritual and hidden realities. If in the Church of the Old Testament the very mention of idols, or the keeping any representations of them, became so offensive in the Divine eye, what shall be said of any rivalship in the heart in services and worship offered to saints or angels? Supplications and sacrifices, offered even to holy intelligences, must be idolatry in its spirit, equally offensive to God and opposed to His Word as the most degrading rites of the heathen. Oh, what false gods, what spiritual imagery is formed within the chambers of the heart! Who does not need to put them away, and to cleanse himself from the filthiness of flesh and spirit! How easily does carnal affection change the best of things into the worst l There is nothing but, through the corruption of imagination or sinfulness of affection, may become an idol of the heart. Whatever denies to God supremacy of love, and occupies the regards to be paid to spiritual and eternal realities, that is an idol to be put away; and happy are such who can say, What have I to do any more with idols? Choice enters into the very nature of true and sincere religion, so that none serve the Lord cheerfully, acceptably, and with profit, whose heart is not itself a willing offering. (W. Seaton.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v14 Jos_24:14. Now therefore fear the Lord] “The marvellous history…
CRITICAL NOTES.—
Jos_24:14. Now therefore fear the Lord] “The marvellous history so clearly and succinctly recounted was the natural preface for the exhortation which here begins.” [Crosby.] Put away the gods which your fathers served] That is, Put away all gods made by men. Probably Joshua did not allude to exactly the same kind of gods as those worshipped by Terah, as Crosby suggests, who thinks that the Israelites may have kept some of the actual teraphim, named in Gen_31:34, as heirlooms among their families. His other suggestion, that some of the idols of the subdued Canaanites had been preserved as curiosities, and were in danger of being presently regarded with reverence, is far more natural and likely. We cannot actually decide whether Joshua alluded to gods cherished “in heart,” or to images preserved in the tents of the people. It should not, however, be forgotten that even in the wilderness the Israelites are said to have shown manifest tendencies to idolatry (cf. Exodus 32; Amo_5:25-26; Act_7:39-43), as numbers of them had previously done in Egypt (Eze_20:6-24).
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MAIN HOMILETICS OF THE PARAGRAPH.—Jos_24:14-18
CHOOSING GODS
Every man needs a god. The consciousness of this need is not to be lightly shaken off. A man’s god is his individual choice, and tells us, not merely what he does worship, but what he would worship. Thus every man’s religion is an expression of the desires of his own soul. The chosen religion of a human heart is a confession, in all the details of its faith and worship, of that heart’s yearnings. The particular god whom we may choose is the delineation of our own conclusions about what is most desirable and most important in life. A man may alter his views of his god, and to that extent he alters his confession. A man may give up one god and choose another. Thus Jehovah called aloud to His people, through Jeremiah: “Pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing. Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.”
In Joshua’s appeal to the Israelites to choose Jehovah for their God, and in their response, we have the following points for consideration:—
I. The choice of God for our God is a matter of liberty, and not of compulsion. “Choose you this day whom ye will serve.” After bringing the Israelites into this good land with a high hand and an outstretched arm, God speaks to them through the man whom He had raised up to lead them to so many victories, and gives them absolute freedom of choice. All this was in a solemn meeting, convened before God for this very purpose. The Lord gives us all equal liberty under the gospel. He will have no service which is not of the heart’s own choosing.
1. Think of the choice of gods in the light of conscience. What says our sense of right? If it “seem evil” to a man to serve the Lord, the verdict of conscience should have weight. The word of God comes to us full of conscious purity. Whether it speaks to us in the Old Testament, or in the New, or in the person of Jesus Christ, it seems ever full of the feeling, “Which of you convinceth me of sin?”
2. Think of the choice of gods in the light of reason. What says the mind on this great question? Men are to weigh the evidences; they are to consider how things “seem” on either hand, and then choose. The Bible never plays the ecclesiastic with us. It never says, “Do not read for yourself; do not think for yourself; submit yourself to the authority of the Church.” On the contrary, the Scriptures bid every man to see for himself, to think for himself, to decide for himself. When the blind come to Christ, be the blindness physical or religious, He ever loves to begin with them by opening their eyes. God never shrinks from the enquiry of the intelligence which He has created in us. Whoever else may be nervous before the intense questionings of man’s investigation, the voice of the Bible betrays no trembling.
3. Think of the choice of gods in the light of love. What answer does the heart make on this matter? This is a far more important item in our decision than the verdict of the understanding. After all, it is “with the heart man believeth.” If the heart be set on pleasure, the mind will decide against Christ’s self-denial. If the heart be ambitious, it will ignore the Saviour’s meekness and lowliness. If the heart be selfish, it will conclude that the self-sacrifice of the cross has “no form nor comeliness” sufficient to make it desirable.
4. Think of the choice of gods in the light of example. What says our neighbour? What say our best neighbours? What do the greatest benefactors of their fellow-men say? If men who by their own merits have risen to a chief place among their fellows, if the Joshuas of history are found crying, “As for me and my house, we will serve the Lord,” that should have some weight in our decision. Good citizens have sometimes been found with little religion; but, if history be fairly read, the best helpers of men are found on the side of the Bible.
Thus, the word of God appeals to the whole of a man’s being, and to all life. Conscience, reason, love, or history, it matters not which is consulted; and if all are consulted, so much the better. They who thus enquire will be among the first to cry, “This God is our God for ever and ever.”
II. Seeing that God is what He is, the very liberty which God gives becomes a compulsion.
1. The works of God for men are an unmistakable manifestation of His deep love. The Israelites could not but have felt the reality of Divine love, as displayed in the mighty works of which they had just been reminded. God had done great things for them; they might well feel glad, even in thinking on His mighty acts. God has done for us all, in Christ, far more than He did for these Israelites. His very deeds for us are such a revelation of His heart as might well compel us to choose Him for ever. Emerson has written, in half a dozen subtle lines, this:
“Nature centres into balls;
And her proud ephemerals,
Fast to surface and outside,
Scan the profile of the sphere;
Knew they what that signified,
A new genesis were here.”
So it is. Nature is all rolled into balls. The earth is a ball. The sun is a ball. The moon and stars are balls. And we, proud, ephemeral creatures, stuck fast to the outside of one of the balls, which we call earth, scan the profile of this ball, or of one of those other balls up in the heavens, and know almost nothing of what we so readily conclude we have seen.
“Knew we what that signified,
A new genesis were here.”
The very fulness of wisdom and power and love displayed in the creation of a single world, could we understand all, might perhaps be well-nigh enough to generate us into new creatures towards the Creator. But in Jesus Christ we look upon the profile of God Himself; and every feature in the life of the Saviour tells of the love of God.
2. With all this fulness of love, God leaves every man his liberty. He says, “Choose whom ye will serve.” Love and liberty, together, tend to hold the heart as nothing else can. Force forges no links so stout as those of freedom. Might has no ties so matchlessly strong as those of love. God loves as no mother ever did love, and then asks if we choose to leave Him? The very question might well bring us into a life-long bondage. Mahomet said: “Paradise is under the shadow of swords.” So it may be, as to our poor little political man-made heavens. Men, in their earthly kingdoms, can only keep up any semblance of heaven by holding over their petty paradises the sign of blood and pain and death. Peace, born of the blades of war; that is the peace which communities of men manage to get into. Sword-made heavens are ours here; sword-made, and sword-kept. So far the Gospel according to Mahomet—“Paradise is under the shadow of swords.” No one is much tempted to sing, “And must I leave thee, paradise?” about that kind of thing. Then God shews us His way of making paradise He shews us power enough to crush, easily, all opposition to His will. He leads His people up from bondage with a strong hand, and with a tender heart. The sea is nothing to Him; the wilderness is nothing; Jordan is nothing; fortified cities are nothing. God leads His people where He will; He keeps them as the apple of His eye. He does this year after year; and then, as their great earthly leader is about to die, God musters the hosts for whom He has so long and so blessedly cared, and says, “Choose you this day whom ye will serve.” There is only one thing to say before love like that: “God forbid that we should forsake Jehovah to serve other gods.” Before a similar experience of mercy and love, and in answer to the Saviour’s similar question, Peter, of necessity, similarly answered, “Lord, to whom shall we go? Thou hast the words of eternal life.”
III. He who thinks fairly on God’s claims finds the compulsion to choose and serve God irresistible. Brought face to face with what God had done for them, and thinking on the gracious way in which God appealed to them, the people could only declare themselves on the Lord’s side. He who will only think of God, and keep thinking, must follow God.
1. Here is the compulsion of admiration. The people dwelt on Jehovah’s works as though they would say, “Who is a god like unto our God?”
2. Here is the compulsion of gratitude. God had done so much for them, that they felt they were not their own. Really reflecting on the love and grace of Jehovah, they acknowledged themselves drawn irresistibly to Him. Mr. Cooke, in his recent lectures in Boston, has thus retold an ancient classical story: “When Ulysses sailed past the isle of the Sirens, who had the power of charming by their songs all who listened to them, he heard the sorcerers’ music on the shore, and, to prevent himself and crew from landing, he filled their ears with wax, and bound himself to the mast with knotted thongs. Thus, according to the subtile Grecian story, he passed safely the fatal strand. But when Orpheus, in search of the Golden Fleece, went by this island, he—being, as you remember, a great musician—set up better music than that of the Sirens, enchanted his crew with a melody superior to the alluring song of the sea nymphs, and so, without needing to fill the Argonauts’ ears with wax, or to bind himself to the mast with knotted thongs, he passed the sorcerous shore not only safely, but with disdain.” God does not keep us from hearing all that can be said of other gods, which are no gods; God does not bind us by force, so that we cannot seek and follow them; He does but make “better music,” and ask us to choose for ourselves. If men do not choose to serve Him, it is because they have closed their eyes to His wonderful works, and stopped their ears against His gracious words.
OUTLINES AND COMMENTS ON THE VERSES
Jos_24:14-15.—THE PLEADINGS OF HOLY LOVE.
I. Joshua’s recognition of every man’s spiritual liberty. He saw that every man could choose, would choose, and must choose for himself.
1. Men compelled to serve, would be only slaves, and God seeks sons.
2. Men compelled to serve, would render only the obedience of the hands, and God is satisfied with nothing less than the love of the heart.
3. Men compelled to serve, would be utterly miserable, and God’s great desire is to make them supremely happy.
II. Joshua’s urgency to bring every man into subjection to God.
1. The absence of force is no sign of want of love. He who ignores force does not necessarily undervalue persuasion. He who refuses to coerce is in a better position to persuade.
2. All religious persecution has been a mistake from the beginning. Even the days before “the dark ages” were far too bright to suffer an error like this. By His example, God has said from the beginning: “Put up thy sword into its sheath;” “My kingdom is not of this world.” All the time spiritual liberty is inherent and essential, “religious persecution” is a solecism of speech, and a contradiction of human life. The whole thing is self-condemned, even before we come in sight of the principles of Christianity.
III. Joshua’s qualifications for pleading with his fellow-men. We have in these words—
1. The appeal of a man having much knowledge of the human heart. Joshua saw that the people were faithful and earnest now. He would make them still stronger in all that was good. He knew how fickle men are. He also knew that men were open to abiding impressions from the appeals of truth and manliness.
2. The appeal of a man with deep and firm convictions about God. He was convinced of God’s claims; of God’s supreme and incomparable glory; that the highest interests both of individual men and of the nation lay in serving Him.
3. The appeal of a man with much personal fitness for the work. Joshua’s advanced age; his large experience in God’s service; his high authority with the people; his choice of the time; the tact and wisdom of his words.
4. The appeal of a man whose own life was a noble example. Joshua had been remarkably true to God all his life long. He had been “faithful among the faithless,” even when Moses and Aaron had more or less gone astray. Joshua was equally resolved to be faithful to the last. Let others choose as they might, he and his would serve the Lord to the end. The plea of the aged man’s words was noble; the plea from his beautiful life was nobler still.
Jos_24:14.—THE OBLIGATIONS ARISING FROM GOD’S GOODNESS.
I. God’s works for men should impose fear. “Now therefore fear the Lord.”
II. God’s works for men should provoke service. “And serve Him.”
III. God’s works for men should induce realness. “Serve Him in sincerity and in truth.”
IV. God’s works for men should lead to sanctification. “Put away the gods which your fathers served on the other side of the flood, and in Egypt.”
Jos_24:15, last clause.—PERSONAL DECISION FOR GOD.
I. Joshua decided for himself, even though he should be left by himself. “As for me and my house, we will serve the Lord.” Whatever help and encouragement may be derived from fellowship with others in things general, there are great aspects of life in which the soul is isolated and alone.
1. The individuality of the soul’s want. All our spiritual bread is eaten in secret.
2. The solitude of the soul’s life. “The heart knoweth its own bitterness.” There are other things, also, with which “a stranger doth not intermeddle.”
3. The loneliness of the soul in death. Not only in some places in life, but at the end of life, men stand where their fellows cannot reach them. “We must die alone.” It is well that we should choose for our God one on whom we can rely when we are placed where no one of our fellows can reach us. Joshua felt so confident in Jehovah, that, let others do as they might, he would serve the Lord. His household were of the same mind with himself. It is not necessary to think that Joshua really decided for his house, as some suggest, excepting to determine that no other gods should be worshipped in the place where his authority imposed upon him so much of responsibility.
II. Joshua decided for God after a long trial of God. He had tasted and handled and felt, for many years, the joy of the great name which he here commended to others. There had been in his experience—
1. Trials in heavy responsibilities. Such burdens his position had put upon him daily.
2. Trials in great emergencies. As, for instance, in the crossing of the Jordan and the overthrow of Jericho.
3. Trials in great battles in the open field. Such were the conflicts at Beth-horon and the waters of Merom.
4. Trials in painful defeats. He could remember how God failed him not at Ai. Besides all this, there were the
(5.) Trials of his own spiritual life. These, amidst such great daily cares and temptations, could hardly have been small. Joshua looked back on what God had been to him in all this, and said, “I will serve the Lord.”
III. What Joshua decided individually, that he avowed openly.
1. The servant of God can afford to confess God. This is a name that brings much glory, and no real shame.
2. The confession of the faithful man tends to strengthen faithfulness still more. To confess God is to stand openly committed to serve God, and the very decision gives strength. Cæsar meditating at the Rubicon was Cæsar in his weakness; after the words, “the die is cast,” he seemed almost another man.
3. To confess our love to God is due, not only to ourselves, but to others. They too may be made strong by our firmness. What Joshua so firmly says, the people, at once, firmly echo.
4. To confess ourselves on the Lord’s side is due, most of all, to the Lord Himself. He by whom we are all that we are, may well be acknowledged, even though we should have to stand quite by ourselves. As Henry well says, “Those that are bound for heaven must be willing to swim against the stream, and must not do as the most do, but as the best do.”
Jos_24:15.—“I WILL SERVE THE LORD.”
“ ‘As for me and my house,’ said Joshua, ‘we will serve the Lord;’ and doubtless he would have said, ‘If my house will not, still, as for me, I will.’
“In response to Joshua’s appeal, say ye after this fashion:—
“
I. Some of my friends have made up their minds for wealth; I will serve God, and live for Him.
“
II. Some of my friends have gone in for pleasure; as for me, I will serve God, and live for Him. The paraphrase which Doddridge wrote on his family motto—’While we live, let us live’—shall be my motto:
“ ‘Live while you live, the epicure would say,
And seize the pleasures of the present day.
Live while you live, the sacred preacher cries,
And give to God each moment as it flies.
Lord, in my view let both united be;
I live in pleasure when I live in Thee.’
“
III. Some of my friends have gone in for doubt; as for me, I will serve the Lord.
“In doing this, I shall be in good company, in fellowship with the greatest and best of all ages.
“This is a resolution which will stand trial by fire.
“The resolution thus to serve God will stand the test of conscience.
“The resolve to serve God will stand the test of a deathbed. Wealth will not. Earthly dignities and honours will not. Pleasure will not. Unbelief will not.
“The service of God through Christ will stand the test of the judgment-day.
“Come then, young and old, let us enrol ourselves on the Lord’s side.”—[Dr. Kennedy.]
“It is not enough to have made a good beginning, but he who perseveres to the end shall be saved. (Mat_24:13.)
“God can put up with no mixed religion; with Him it is ‘all mine, or let it alone altogether.’ (Mat_4:10.)”—[Osiander.]
Jos_24:15.—THE TWO SERVICES.
I. “The service of sin is essentially wrong, and the service of God is essentially right.
II. “The service of sin is essentially degrading, and the service of God is essentially exalting.
III. “The service of sin is essentially painful, and the service of God is essentially happy.
IV. “The service of sin is essentially destructive, and the service of God is essentially saving.”—[James Parsons.]
MAN’S POWER OF CHOOSING EVIL
“That men would be better than they are if they always chose good instead of evil, is evident. But that they would be better, or indeed, could have a rational existence, if they had not the power of choosing evil instead of good, is the most foolish and presumptuous of fancies.”—[Sterling.]
Jos_24:16-18.—GOOD WORDS RIGHTLY SPOKEN.
I. The influence of good words spoken in a right way.
II. The influence of good words spoken at a fit time.
III. The influence of one man’s confession upon others.
Jos_24:16-18.—FORSAKING THE LORD GOD.
I. Devout horror at the thought of forsaking God.
1. The recoil of loving hearts from the suggestion of apostasy. “God forbid that we should forsake the Lord.”
2. The contempt of the truly pious for idolatry. “That we should forsake Jehovah to serve other gods.”
II. Holy admiration of God.
1. It is one thing to resolve not to forsake God, and another to adore and love Him.
2. Where God is sincerely loved, His tender mercies are gratefully remembered.
3. They who love God much, so far from. fearing His power, make it their delight and confidence. “Therefore will we also serve the Lord.”
4. They who love and serve God sincerely, ever find a possession in God. “For He is our God.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v14 (See Scofield "Psa 19:9").
fear
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v14 The Exaction of the Promise to be Faithful
The Exaction of the Promise to be Faithful
v. 14. Now, therefore, with all these blessings and merciful kindnesses in mind, fear the Lord, and serve Him in sincerity and in truth, without all pretense and feigned devotion, for all hypocrisy and false piety is an abomination in the sight of the Lord; and put away the gods which your fathers served on the other side of the flood, in Mesopotamia, and in Egypt, for heathenish, idolatrous superstition was still found among the people, although not in its gross form, Lev 17:7; and serve ye the Lord.
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v. 15. And if it seem evil unto you to serve the Lord, for true service requires the conviction of the heart, choose you this day whom ye will serve, whether the gods which your fathers served that were on the other side of the flood, beyond Euphrates, or the gods of the Amorites, the Canaanitish nations, in whose land ye dwell, this form of challenge being the very strongest admonition to loyalty. But as for me and my house, we will serve the Lord. This declaration of Joshua, with all its simplicity, contained a mighty appeal, just as all similar confessions do, arousing the sluggish and strengthening the weak to rally around the Lord.
v. 16. And the people, evidently deeply affected by Joshua’s fervent sincerity, answered and said, God forbid that we should forsake the Lord to serve other gods, the very idea of such apostasy was far from their minds;
v. 17. for the Lord, our God, He it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, as the Lord had reminded them in the address of Joshua, and among all the people through whom. we passed;
v. 18. and the Lord drave out from before us all the people, even the Amorites which dwelt in the land, as they here gratefully acknowledge; therefore will we also serve the Lord, for He is our God. They turn from the service of other gods with every indication of extreme loathing, of deep aversion.
v. 19. And Joshua said unto the people, in testing the sincerity of their position, Ye cannot serve the Lord, that is, not without His assistance, for He it is who must work both to will and to do; for He is an holy God; He is a jealous God, Exo 19:6; Exo 20:5; He will not forgive your transgressions nor your sins. So they should not promise faithfulness lightly, but in the full consciousness of the import of their words.
v. 20. If ye forsake the Lord and serve strange gods, Gen 35:4, then He will turn, assume an entirely different attitude toward them, and do you hurt and consume you after that He hath done you good. Jehovah demands unwavering loyalty, steadfast allegiance.
v. 21. And the people said unto Joshua, Nay; but we will serve the Lord. They persist in their determination and uphold their resolution.
v. 22. And Joshua said unto the people, Ye are witnesses against yourselves, their declaration would serve as a testimony against them, that ye have chosen you the Lord to serve Him. And they said, We are witnesses. They fully agreed to all that Joshua had said.
v. 23. Now, therefore, put away, said he, the strange gods which are among you, even the last remnant of idolatrous superstition, and incline your heart unto the Lord God of Israel, who demands all the heart, all the soul, and all the mind in His service.
v. 24. And the people said unto Joshua, The Lord, our God, will we serve, and His voice will we obey. It was the third solemn assurance of loyalty and obedience.
v. 25. So Joshua made a covenant with the people that day, in exacting this promise from them, and set them a statute and an ordinance in Shechem. It was a second renewal of the covenant made with Israel on Mount Sinai, Exo 19:20. It is a great and serious thing to serve the Lord, a matter which no man can perform in his own reason and strength, but only in the strength of the grace of God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv14, 16 If it seems wrong in your eyes
If it seems wrong in your eyes
The eyes represent seeing, and seeing represents thoughts or desire. AT: "If you do not want" (See: Metaphor)
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my house
This represents his family that lives in his house. AT: "my family" (See: Metonymy)
translationWords
Yahweh
worship
integrity
faithful
false god
Euphrates River
Egypt
Amorite
house
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14–16 24:14 Put away forever the idols: Israel had not…
24:14 Put away forever the idols: Israel had not yet broken with the old polytheistic traditions of Mesopotamia beyond the Euphrates River, and some Israelites had added to their supply of gods while living in Egypt.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.