Exegetical and Hermeneutical Commentary of Joshua 24:26
And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that [was] by the sanctuary of the LORD.
26. And Joshua wrote ] As Moses at Sinai wrote all the words that Jehovah had spoken in a book, probably a papyrus-roll (Exo 24:4), so Joshua now inscribed “minutes” of the transactions connected with this renewal of the covenant at Shechem.
in the book of the law of God ] This protocol he placed inside the roll of the Law of Moses.
and took a great stone ] Like
( a) The stone which Jacob set up at Bethel (Gen 28:18);
( b) The pillar of stones which the same patriarch set up on his return from Padan-aram (Gen 31:44-46);
( c) The twelve pillars which Moses set up at Sinai (Exo 24:4);
( d) The twelve stones set up to mark the passage of the Jordan (Jos 4:3).
under an oak ] Or rather, under the oak which was in the sanctuary of Jehovah. See above, ch. Jos 24:1. “This spot, called in Gen 12:6 and Gen 35:4, ‘ Allon-Moreh,’ ‘the oak of Moreh’ or of Shechem, is called by the Samaritans Ahron-Moreh, ‘the Ark of Moreh,’ from a supposition that in a vault underneath is buried the Ark. The Mussulmans call it ‘Rigad el Amad,’ ‘the place of the Pillar,’ or ‘Sheykh -el-Amad,’ ‘the Saint of the Pillar.’ ” Stanley’s Lectures, i. 280, n. Possibly beside the old consecrated oak of Abraham and Jacob their altar was still remaining, and it is to be remembered that Joshua himself had built an altar on Mount Ebal, and therefore close to Shechem (Jos 8:30). Thus many reasons conspired to give a sacred character to “the border of the sanctuary,” the mountain “ which the right hand of the Lord had purchased ” (Psa 78:54) at Shechem.
Fuente: The Cambridge Bible for Schools and Colleges
Consult the marginal references.
That was by the sanctuary of the Lord – i. e. the spot where Abraham and Jacob had sacrificed and worshipped, and which might well be regarded by their posterity as a holy place or sanctuary. Perhaps the very altar of Abraham and Jacob was still remaining.
Fuente: Albert Barnes’ Notes on the Bible
Jos 24:26-27
Joshua . . . took a great stone, and set it up there under an oak, that was by the sanctuary of the Lord.
The devout soul and nature
Solemnity of occasion. Joshua, dying, calls upon the nation to choose whom you will serve. Here we have–
1. A wise effort to impress and perpetuate religious resolutions.
2. A fine impersonation of material nature.
I. the importance of religious resolutions. They are worthy of perpetual remembrance. The world has monuments of earthquakes, wars, deaths; but how few of devout resolutions!
II. The highest use of material objects. Without actually setting up material objects, nature might be appropriated in her different manifestations as types of Gods character, and as mementos of events in the religious history of an individual or a family.
III. The most solemn aspects of nature. Who dares to say that nature cannot hear or speak? Who shall say, at the last, what nature, after her long silence, shall reveal? Take heed what you do and say: stones may hear without a Joshuas invocation. (Homilist.)
The Christian use of churches
We can easily conceive the association of thought with which Joshua and Israel contemplated the stone which they set up in Shechem. However rough it might be and shapeless, it had for them a solemn character; it had something approaching to personality and the power of testimony. It, said Joshua, hath heard all the words of the Lord which He spake unto us; not, of course, literally, but in the minds and recollections of those who regarded it as a pledge and token of the vow and covenant made betwixt them and God. And we may well conceive that such a silent, unchangeable witness retained for years, and perhaps for generations, its effect on the people of Israel, even in their downward course which, we too well know, shortly followed. To it the servants of God, struggling against the idolatry and pollution of their age, would bring their little ones, and teach them the words which it heard, and of which it was a testimony, and repeat each for himself their dying captains confession, As for me and my house, we will serve the Lord. Many a tender hand, laid on its cool surface, may have throbbed with generous emotion and holy zeal; many a thoughtful youth and maiden of Israel may have heard from it a sermon, which issued in holy endurance and heroic resolve. And we, have not we too set up our stone of testimony? have not these walls, dead materials gathered from the slime of the earth and the bosom of the rock, within these few days assumed for us a solemnity of which, in the laws of our thought, they can never be divested? Have they not heard all the words which the Lord our God hath spoken to us, and all that we have spoken to Him? Have we not begun a new course, entered on a fresh iteration of our covenant with God, of which these stones are a witness, a silent but ineffaceable witness–a witness through the ages of time–a witness at the solemn day of judgment? If this pillar of testimony, set up in the midst of our homes, raised with so much self-denying effort, inaugurated with so many tears of joy, is to witness only cold hearts and feeble hands, and formal Sundays, and ungodly weeks, oh shame unto us henceforward–nay, woe unto us, for God will look upon it and judge; and as we have received, so will He at last require of us. These latter words–as a note of passage–lead me on to speak of not only the similarity, but the difference also, between Joshuas stone of witness and ours. I deeply feel that this your church is, as the stone in Shechem was, a witness between you and God. But it is so in a far more solemn sense, in far wider and deeper meaning, than that could ever be. That stone was a mere passive witness; by standing where it did, it gave a permanence to the fact of the covenant there made. It was merely, as our Nelsons pillar or our Wellington statues, a memorial. And this our church is likewise; a memorial of His great mercies and of our feeble gratitude; a memorial that a Christian congregation has in it anew entered into covenant with Him. But it is also far more than this. It is an active witness between you and God. The sermons which it preaches are not merely those which associations of thought might suggest; they are active, positive, spoken declarations of Gods will, ever renewed and energising. Its testimony is not only that of a memorial of the past; it is an ever-welling fountain of Divine knowledge, telling of Christ and His salvation. Thus considered, then, what is the use, what is the office, of this our Church? Briefly (but how much is contained in these words) to provide those who dwell in this thickly-peopled neighbourhood with the public means of grace. Undoubtedly, the first means of grace are, prayer and praise. But there are others, standing in the very first rank of importance, viz., the Word and the Sacraments. Nor should I omit, in speaking of our new church as a witness for God, the important testimony which is borne by every church in the succession of her services throughout the Christian year. Here you will each year accompany our blessed Lord from His poor cradle to His bitter cross; here you will witness His burial, and His glorious resurrection and ascension, and the fulfilment of the promise of the Father in the descent of the Spirit, and will adore with holy joy on that crowning festival of Trinity the whole Three Persons in the One Godhead, covenanted in the work of our salvation. Such are some few of the blessings which you may expect from your church; such some few of the testimonies which it will lift up among you for God and His work. Can I pass on without a word of exhortation to you that you thwart not such blessings–that you let not such testimonies be given against yourselves? Oh, love your church! Throng its aisles from week to week, as to-day. (Dean Alford.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
These words, i.e. this covenant or agreement of the people with the Lord. In the book of the law of God, i. e. in that volume which was kept in the ark, Deu 31:9,26, whence it was taken and put into this book of Joshua. This he did, partly, for the perpetual remembrance of this great and solemn action; partly, to lay the greater obligation upon the people to be true to their engagement; and partly, as a witness for God, and against the people, if afterwards he severely punished them for their detection from God, to whom they had so solemnly and freely obliged themselves.
Set it up there, as a witness and monument of this great transaction, according to the custom of those ancient times, as Gen 28:18; 31:45; 35:14; Exo 24:4; Deu 27:2; Jos 4:3; 8:32. Possibly this agreement was written upon this stone, as was then usual.
Under an oak that was by the sanctuary of the Lord, i.e. near to the place where the ark and tabernacle then were; for though they were forbidden to plant a grove of trees near unto the altar, Deu 16:21, as the Gentiles did, yet they might for a time set up an altar, or the ark, near a great tree which had been planted there before.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. Joshua wrote these words in thebook of the law of Godregistered the engagements of thatsolemn covenant in the book of sacred history.
took a great stoneaccordingto the usage of ancient times to erect stone pillars as monuments ofpublic transactions.
set it up there under anoakor terebinth, in all likelihood, the same as that at theroot of which Jacob buried the idols and charms found in his family.
that was by the sanctuary ofthe Lordeither the spot where the ark had stood, or else theplace around, so called from that religious meeting, as Jacob namedBeth-el the house of God.
Jos 24:29;Jos 24:30. HISAGE AND DEATH.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Joshua wrote these words,…. Which had passed between him and the people:
in the book of the law of God; written by Moses, and which he ordered to be put in the side of the ark, and that being now present, the book could be easily taken out, and these words inserted in it, De 31:26;
and took a great stone: on which also might be inscribed the same words:
and set it up there under an oak, that [was] by the sanctuary of the Lord; or “in it” a; that is, in the field or place where the ark was, which made it sacred, and upon which account the place was called a sanctuary, or an holy place; for there is no need to say that the tabernacle or sanctuary itself was brought hither, only the ark; and much less can it be thought that an oak should be in it; though it was not improbable, that had it been thither brought, it might have been placed under, or by an oak, as we render it; and it is a tradition of the Jews, which both Jarchi and Kimchi make mention of, that this was the same oak under which Jacob hid the strange gods of his family in Shechem, Ge 35:4; Mr. Mede b is of opinion that neither ark nor tabernacle were here, but that by “sanctuary” is meant a “proseucha”, or place for prayer; such an one as in later times was near Shechem, as Epiphanius c relates, built by the Samaritans in imitation of the Jews; but it is a question whether there were any such places so early as the times of Joshua, nor is it clear that such are ever called sanctuaries.
a “in sanctuario”, V. L. Pagninus, Montanus, Tigurine version, Vatasblus, Junius & Tremellius. b Discourse 18. p. 66. c Contr. Haeres. l. 3. tom. 2. Haeres. 80.
Fuente: John Gill’s Exposition of the Entire Bible
All these things ( are not merely the words spoken on both sides, but the whole ceremony of renewing the covenant) Joshua wrote in the law-book of God, i.e., he wrote them in a document which he placed in the law-book of Moses, and then set up a large stone, as a permanent memorial of what had taken place, on the spot where the meeting had been held, “ under the oak that was in the sanctuary of Jehovah.” As neither means “at the sanctuary,” nor near the sanctuary, nor “in the place where the sanctuary was set up;’ the “sanctuary of Jehovah” cannot signify “the ark of the covenant, which had been brought from the tabernacle to Shechem, for the ceremony of renewing the covenant.” Still less can we understand it as signifying the tabernacle itself, since this was not removed from place to place for particular sacred ceremonies; nor can it mean an altar, in which an oak could not possibly be said to stand; nor some other illegal sanctuary of Jehovah, since there were none in Israel at that time. The sanctuary of Jehovah under the oak at Shechem was nothing else than the holy place under the oak, where Abraham had formerly built an altar and worshipped the Lord, and where Jacob had purified his house from the strange gods, which he buried under this oak, or rather terebinth tree (Gen 12:6-7; Gen 35:2, Gen 35:4). This is the explanation adopted by Masius, J. D. Michaelis, and Hengstenberg (Diss. ii. p. 12). In Jos 24:27 Joshua explains to the people the meaning of the stone which he had set up. The stone would be a witness against the people if they should deny their God. As a memorial of what had taken place, the stone had heard all the words which the Lord had addressed to Israel, and could bear witness against the people, that they might not deny their God. “ Deny your God,” viz., in feeling, word, or deed.
Fuente: Keil & Delitzsch Commentary on the Old Testament
26. And Joshua wrote these words, etc Understand that authentic volume which was kept near the ark of the covenant, as if it contained public records deposited for perpetual remembrance. And there is no doubt that when the Law was read, the promulgation of this covenant was also added. But as it often happens, that that which is written remains concealed in unopened books, (208) another aid is given to the memory, one which should always be exposed to the eye, namely, the stone under the ark, near the sanctuary. Not that the perpetual station of the ark was there, but because it had been placed there, in order that they might appear in the presence of God. Therefore, as often as they came into his presence, the testimony or memorial of the covenant which had been struck was in their view, that they might be the better kept in the faith.
Joshua’s expression, that the stone heard the words, is indeed hyperbolical, but is not inapt to express the efficacy and power of the divine word, as if it had been said that it pierces inanimate rocks and stones; so that if men are deaf, their condemnation is echoed in all the elements. To lie is here used, as it frequently is elsewhere, for acting cunningly and deceitfully, for frustrating and violating a promise that has been given. Who would not suppose that a covenant so well established would be firm and sacred to posterity for many ages? But all that Joshua gained by his very great anxiety was to secure its rigorous observance for a few years.
(208) The French adds, “ Et on le laisse la dormir;” “And it is left to sleep there.” — Ed.
Fuente: Calvin’s Complete Commentary
Joshuas Last Days and Death Jos. 24:26-33
26 And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the Lord.
27 And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God.
28 So Joshua let the people depart, every man unto his inheritance.
29 And it came to pass after these things, that Joshua the son of Nun, the servant of the Lord, died, being an hundred and ten years old.
30 And they buried him in the border of his inheritance in Timnath-serah, which is in mount Ephraim, on the north side of the hill of Gaash.
31 And Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the Lord, that he had done for Israel.
32 And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph,
33 And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim.
15.
What words did Joshua write in the Book of the Law of God? Jos. 24:26
Joshua certainly wrote down the account of this covenant which the people of Israel had made. This reference may also be a statement of the fact that Joshua wrote the history of which this covenant formed a part. In other words, this is a reference to Joshuas authorship of the book bearing his name. It would be added to the sacred canon, for a book was regarded as a part of the Word of God when it was delivered by an inspired man. It was the inspiration of the book which decided its canonicity. The fact that it was placed with the rest of the sacred writings would indicate the reverence with which it was held by the people of the day.
16.
How old was Joshua when he died? Jos. 24:29
Joshua was 110 years of age when he died. He was among those who were counted at Sinai (Numbers 1). He was also one of the spies who were sent out to go through the length and breadth of the Promised Land (Numbers 13). He must have been a mature man for he was given charge over the armies of Israel when they fought against Amalek before they reached Sinai (Exodus 17). If he was over twenty years of age when they came to Sinai, he was over sixty when they entered into the Promised Land, since they wandered for forty years in the wilderness. We are not told how long it took to conquer the land, and we are not told how long it took for them to make the allotments to the various tribes; but if Joshua was 110 when he died, he would have had thirty years in which to do this if he were no more than eighty when he entered into the Promised Land.
17.
Where was Timnath-serah? Jos. 24:30
When the land was distributed among the tribes according to its territories, the Israeiltes gave Joshua an inheritance in the midst of them. This was according to the command of Jehovah. The town was Timnath-serah, in the mountains of Ephraim. He asked for it, and he finished building the city. He dwelt there until the time of his death (see Jos. 24:30; Jdg. 2:9). This was given him according to the word of the Lord. This does not refer to a divine oracle, but to a promise which Joshua had probably received from God at the same time as Caleb. The promise, however, is not mentioned in the Pentateuch. Timnath-serah, called Timnath-heres in Jdg. 2:9, must not be confused with Timnah in the tribe of Dan. It has been preserved in the present ruins and foundation walls of a place called Tibneh. This was once a large town about twenty miles to the north of Jerusalem and eight miles to the west of Jiljilia. It really stood upon two mountains containing many caverns which have been used as graves.
18.
Who wrote the last verses of this chapter? Jos. 24:29-33
The last verses of this chapter reach beyond the time of Joshuas death. Someone besides Joshua must have written this appendix to the book of Joshua. The book also reaches down past the time of Eleazar, for the death of Eleazar is recorded in Jos. 24:33. Eleazar had been the faithful high priest in Joshuas day. Since the last man to be mentioned is Phinehas, there is some reason for believing he penned these last verses. Phinehas was a faithful defender of Gods laws (Numbers 25 and Joshua 22). Although he is never expressly said to have received the Spirit of the Lord, he may have been inspired to write these last verses of Joshua.
19.
Where was Joseph buried? Jos. 24:32
Joseph was buried in a parcel of ground which Jacob had bought from the sons of Hamor (Genesis 34). Josephs body had been embalmed in Egypt. Before he died, however, he had exacted a promise from his contemporaries that they would not leave his body in Egypt. These Israelites of his day has sworn with an oath that they would take his body with them when they left Egypt (Gen. 50:24-25). They had kept this promise; and with all due reverence, the body of Joseph was buried in the Promised Land.
Fuente: College Press Bible Study Textbook Series
(26) And Joshua wrote these words in the book of the law of God.Primarily these words appear to refer to the transaction just recorded. But it must be observed that this is also the second signature among the sacred writers of the Old Testament. The first is that of Moses, in Deu. 31:9 : Moses wrote this law, and delivered it unto the priests, &c. The next signature after Joshuas is that of Samuel (1Sa. 10:25): Samuel told the people the manner of the kingdom, and wrote it in the [not a] book, and laid it up before the Lord. We have here a clue to the authorship of the Old Testament, and to the view of the writers who succeeded Moses in what they did. They did not look upon themselves as writers of distinct books, but as authorised to add their part to the book already written, to write what was assigned to them in the book of the law of God. The unity of Holy Scripture is thus seen to have been an essential feature of the Bible from the very first.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. Joshua wrote these words A description of all that occurred at Shechem in this solemn renewal of the covenant. This was done in order that a written document might be preserved as a witness against the people should they ever transgress the divine law. This chapter contains, probably, the substance of that ancient document.
A great stone Which long stood a monumental witness of this solemn transaction. See Jdg 9:6, note.
Sanctuary of the Lord The holy place first consecrated by Abraham in Canaan. Gen 12:7. Here he builded an altar and worshipped, by the tree, which was perhaps still standing in the time of Joshua. [Some understand the sanctuary of the Lord to mean, here, the tabernacle and ark, which had been brought from Shiloh for this occasion. Others think it refers to the spot where the ark had formerly stood. But the word rendered sanctuary may mean any holy place, and is not always used of the place where the ark was kept. In Amo 7:13, it is applied to the place of corrupt worship at Bethel.]
27. For it hath heard all the words By a striking figure the stone is spoken of as hearing. In the same sense, as a witness it would testify against their transgressions whenever their eyes should rest upon it or their thoughts revert to it. How interesting the thought that upon this very spot, centuries afterwards, stood THE STONE, THE CORNER STONE, THE TRUE AND FAITHFUL WITNESS. Says Augustine on this passage, “By this stone he certainly signified HIM who was the rock of offence to the unbelieving Jews, and was made the Head of the corner.”
JOSHUA’S DEATH AND BURIAL, Jos 24:29-30.
[ 29. Joshua died Probably soon after the events just related above. It is noticeable that no mention is made of Israel’s weeping for Joshua, as they did for Moses. Comp. Deu 34:8. In Jos 1:1, Moses is called the servant of the Lord; here that title is given to Joshua. He who was then only Moses’ minister, attained at length the office of his master, and became, like him, the servant of the Lord.
A hundred and ten years old Just the age of Joseph when he died. Gen 50:26.]
30. Timnath-serah See note on Jos 19:50. The LXX here add the following legend of the stone knives: “They deposited with him there, in the tomb in which they buried him, the stone knives with which he circumcised the children of Israel in Gilgal, when he had led them out of Egypt according as the Lord commanded. And there they are unto the present day.” See also on Jos 21:42.
CONCLUDING STATEMENTS, Jos 24:31-33.
[ 31. All the days of the elders that overlived Joshua So the holy life and example of a great and good man exerts an influence after he is gone. Though dead he yet speaks, and the surviving generation feels his power.]
32. The bones of Joseph buried they Since the Hebrew has no pluperfect for the accurate expression of time, this may justly be rendered they had buried, in Shechem previous to the death of Joshua, either at the first solemn convocation at that place, (Jos 8:30-35,) or at the second, the occasion of Joshua’s valedictory to the nation. The fact is mentioned here because of its association with the spot of Joshua’s last address to Israel. This burial was in obedience to the charge given by Joseph in Gen 50:25, whose faith grasped the land of promise for his last resting place. Heb 11:22. [The traditional site of Joseph’s tomb is marked by a little chapel at the southeastern base of Mount Ebal, and a few rods from Jacob’s well. “There is nothing remarkable in the appearance of this little whited sepulchre,” says Tristram, “yet there seems little reason to question the identity of the spot. It has been preserved from molestation from age to age by the common reverence in which the patriarch is held by Jew, Samaritan, Christian, and Moslem alike, while the fact of his name being the common property of all has prevented any one of them from appropriating and disfiguring by a temple the primitive simplicity of his resting place.
33. Eleazar died Probably about the same time, (as Josephus says,) and his death and burial are mentioned here because of their association both in time and place with those of Joshua. In a hill Rather, in Gibeah of Phinehas. Josephus says, “His monument and sepulchre are in the city of Gabatha.” Dr. Robinson inclined to locate it at the modern Jibea, about half way between Jerusalem and Shechem. This would be not far from the place of Joshua’s death and burial. The presentation of the place to Phinehas was a token of Israel’s high regard for him and his father.
Beautifully says Wordsworth here: “Eleazar and Joshua together make a type of the union of the priesthood and government in Christ. The types die, because they are types; but the DIVINE ANTITYPE liveth forever; to whom be all praise, and glory, and dominion, world without end.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And Joshua wrote these words in the book of the law of God, and he took a great stone and set it up there under an oak, that was by the sanctuary of YHWH.’
The book of the Law of God is probably the same as the book of the Law and the book of the law of Moses (Jos 8:31; Jos 8:34 compare Exo 24:4; Deu 31:9; Deu 31:24). It would thus include at least Exodus 20-24 and the basic Deuteronomy. It was kept beside the Ark of the Covenant in the Tabernacle (Deu 31:26). It is significant that Joshua recorded this solemn covenant in that book. He saw his covenant as part of the law of God. It demonstrates that it was the custom to record such covenants in writing, and we can compare how the main part of Genesis is made up of covenants set in their historical background, suggesting that they too had been so recorded.
“And he took a great stone.” Stones or pillars were regularly set up as memorials of covenants (compare Exo 24:4; Gen 28:18) and as a witness to the covenant. It is possible that he wrote the words of the covenant on the stone (compare Jos 8:32; Deu 27:2-3).
“Set it up there under an oak that was in (or ‘by”) the sanctuary of YHWH.’ Oaks were seen as having special significance. They were favourite trees under which to sit, presumably for shelter from the sun (1Ki 13:14) or to bury the dead (Gen 35:8; 1Ch 10:12), possibly because they were landmarks (1Sa 10:3). Abram received a revelation under the oak of Moreh at Shechem (Gen 12:6-7). Jacob buried the foreign gods of his household under an oak connected with Shechem (Gen 35:4). But this oak was by (or even possibly ‘in’) the sanctuary of God. It is doubtful if it was Abram’s oak or Jacob’s oak or even the oak of Meonenim (‘the diviner’s oak’ – Jdg 9:37), for the sanctuary of God was probably that established on Mount Ebal (Jos 8:30). It was simply a mark of where the stone was placed (it was not called on as a witness or referred to in any special way. It was only a marker).
Fuente: Commentary Series on the Bible by Peter Pett
Joshua’s Death and Burial
v. 26. And Joshua wrote these words, v. 27. And Joshua said unto all the people, Behold, this stone shall be a witness, v. 28. So Joshua let the people depart; every man unto his inheritance, v. 29. And it came to pass after these things that Joshua, the son of Nun, the servant of the Lord, v. 30. And they buried him in the border of his inheritance in Timnath-serah, which is in Mount Ephraim, on the north side of the hill of Gaash, v. 31. And Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua, v. 32. And the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem, v. 33. And Eleazar, the son of Aaron, died,
Fuente: The Popular Commentary on the Bible by Kretzmann
Ver. 26. And Joshua wrote these words in the book, &c. To perpetuate the memory of this renewal of the covenant; to convince the Israelites of the reverence due to that obligation which they had assembled to enforce; and to leave such an immortal testimony as might witness against them for the Lord, in case they forsook his holy religion; Joshua caused a particular account of all that had passed to be written down, and added to the book of the law which Moses had ordered to be kept in the side of the ark. Deu 31:26. Possibly, he caused a copy of it to he transcribed at the same time into the book of the law which was to remain in the hands of the princes of Israel for the use of the tribes, ch. Jos 17:18. To this monument Joshua added a second, to eternize the remembrance of the covenant renewed. He set up a great stone under an oak; and in all probability ordered an inscription to be engraven thereon, referring to the august solemnity, the memory of which he was desirous to perpetuate. People, from the earliest ages of the world, used to rear stones for the like purpose in the case of important events. We find an instance of it in the history of Jacob, Gen 28:18 and another in the history of Joshua himself, ch. Jos 6:3; Jos 6:20-21. But what sanctuary of the Lord was this, placed by, or under an oak? The learned Mede answers, it certainly could not be the tabernacle, by reason of the laws specified so particularly Deu 16:21-22 and which are too positive for Joshua to have thought of controverting them by placing the tabernacle near an oak, and by setting up by it a pillar or monument of stone. The question then is, to know whether these laws (calculated to divert the Israelites from the delusions of the Gentiles, who thought that the Deity dwelt in forests, and who consequently reverenced the places where the ark had a settled residence) concerned also those places in which the ark was but occasionally deposited, and for a very little while? Be this as it may, our able critic concludes from these laws, that the sanctuary here mentioned was nothing more than an oratory or house of prayer, erected in this place by the Ephraimites; and he apprehends, that they had chosen this spot in preference to any other, as the place of their devotions, because there the Lord had appeared to Abraham, and promised to give the land of Canaan to his posterity. Our author goes on to say, that there were from all antiquity, besides the tabernacle, and, in later time, the temple, two sorts of buildings consecrated to religious worship; namely, synagogues in cities, and oratories in the fields; that the former were regular buildings, covered like houses at the top; but that the others were mere inclosures, commonly formed by trees, or under their shade. But for more on this subject we refer to Mede, b. 1: dis. 18 observing, that, in the original, this is one of those transpositions familiar to the Hebrew language, and probably should be translated thus: And Joshua wrote these words in the book of the law of God, which was in the sanctuary of the Lord: and he took a great stone and set it up there under an oak; for an instance of such transposition, see Gen 13:10 where, instead of translating, and Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered, &c.as thou comest unto Zoar; it should evidently be translated, and Lot lifted up his eyes, and beheld all the plain of Jordan, as thou comest unto Zoar, that it was well watered, &c. See Kennicott’s Dissert. vol. 2:
Fuente: Commentary on the Holy Bible by Thomas Coke
There is somewhat truly interesting in the ancient custom of setting up tokens of remembrance. Samuel’s Ebenezer and Jacob ‘ s pillar, not to mention many others, are precious evidences of the kind. 1Sa 7:12 ; Gen 28:18 . Reader, have you none of this kind in your life? Have there been no Bethel visits from Jesus to your soul; no marks, no stones of help set up by you to say, Here in this place, and upon such occasions, my God manifested himself to me otherwise than he doeth to the world! Joh 14:22-23 . Was not the sanctuary the ark of the divine presence? And if so, was it not a sweet type of the presence of the ever blessed Jesus?. Mat 28:20Mat 28:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jos 24:26 And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that [was] by the sanctuary of the LORD.
Ver. 26. And Joshua wrote these words. ] This whole book, or the most part of it, see Jos 1:1 and particularly the Acts of this present Parliament.
Under an oak.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the Book of the Law. See note on Exo 17:14 and App-47.
an = the.
Fuente: Companion Bible Notes, Appendices and Graphics
Joshua: Exo 24:4, Deu 31:24-26
took: Jdg 9:6
set it: Jos 4:3-9, Jos 4:20-24, Gen 28:18-22
under: Gen 35:4, Gen 35:8, Jdg 9:6
Reciprocal: Jos 22:10 – built Jos 24:25 – in Shechem 1Sa 7:12 – took a stone Isa 19:20 – for a
Fuente: The Treasury of Scripture Knowledge
Jos 24:26. Joshua wrote these words Namely, this covenant, or agreement of the people with the Lord. In the book of the law of God That is, in the volume which was kept in the ark, (Deu 31:9; Deu 31:26,) whence it was taken and put into this book of Joshua; this he did for the perpetual remembrance of this great and solemn action, to lay the greater obligation upon the people to be true to their engagement; and as a witness for God against the people, if afterward he punished them for their defection from him, to whom they had so solemnly and freely obliged themselves. Set it up As a witness and monument of this great transaction, according to the custom of those ancient times. Possibly this agreement was written upon this stone, as was then usual; under an oak that was by the sanctuary That is, near the place where the ark and tabernacle then were; for though they were forbidden to plant a grove of trees near unto the altar, as the Gentiles did, yet they might for a time set up an altar, or place the ark, near a great tree which had been planted there before.