2<\/strong>. called for all Israel<\/em> ] Where we are not told. But perhaps at Timnath-serah (Jos 19:50<\/span>), or possibly at Shiloh. On the occasion of his second farewell discourse the tribes were convened at Shechem (Jos 24:1<\/span>).<\/p>\n and for their elders<\/em> ] The word “ and<\/em> ” is not found in the Hebrew. If any word is to be supplied, it should be “even” or “namely”. The terms elders, heads, judges and officers<\/em> are explanatory.<\/p>\n I am old<\/em> ] He begins by reminding them of his own advance in years.<\/p>\n All Israel, and for their elders – <\/B>Omit and, which is not in the Hebrew. The meaning is that Joshua summoned to him all Israel as represented by its elders, etc. Deu 1:15<\/span>. This gathering probably took place at the tabernacle at Shiloh.<\/P> <\/p>\n Verse 2<\/span>. Joshua called for all Israel<\/B><\/I>] There are four degrees of civil distinction mentioned here:<\/P> 1. zekenim, the elders<\/I> or senate<\/I>, the PRINCES of the tribes<\/I>.<\/P> 2. rashim or rashey aboth<\/I>, the CHIEFS or HEADS of families<\/I>.<\/P> 3. shophetim, the JUDGES who interpreted and decided according to the law.<\/P> 4. shoterim, the OFFICERS, serjeants<\/I>, c., who executed the decisions of the judges.<\/P> Whether this assembly was held at Timnath-serah<\/I>, where Joshua lived, or at Shiloh<\/I>, where the ark was, or at Shechem<\/I>, as in Jos 24:1<\/span>, we cannot tell. Some think that the meaning here, and that mentioned in Jos 24:1<\/span>, were the same, and if so, Shechem<\/I> was the place of assembling but it is more likely that the two chapters treat of two distinct assemblies, whether held at the same place or not.<\/P> <\/p>\n Joshua called; <\/B>either to his own city, or rather to Shiloh, the usual place of such assemblies, where his words being uttered before the Lord, were likely to have the more effect upon them. <\/P> For all Israel; <\/B>not all the people in their own persons, who could not either come thither, or hear him there; but in their representatives, by their elders, heads<\/I>, judges<\/I>, and officers<\/I>, which are here added for the restriction and explication of that general expression. And for<\/I>, or, even for<\/I>, &c. <\/P> <\/p>\n 2. Joshua called for all Israel<\/B>Theclause which follows seems to restrict this general expression asapplicable only to the officers and representatives of the people.The place of assembly was most probably Shiloh. The occasion ofconvening it was the extreme age and approaching death of thevenerable leader; and the purport of this solemn address was toanimate the chosen people and their posterity to a faithful andunswerving continuance in the faith and worship of the God of Israel.<\/P> Jos23:3<\/span>. BY FORMERBENEFITS.<\/P><\/p>\n And Joshua called for all Israel<\/strong>,…. Summoned them together, whether at Timnathserah, his own city, he being old and infirm, and not able to go elsewhere; or whether at Shechem, where it is plain they were afterwards convened, Jos 24:1<\/span>, or whether rather at Shiloh, where the tabernacle was, is not certain; and by “all Israel” cannot be meant the whole body of the people, unless it can be thought to be at one of the feasts, when all the males in Israel appeared before the Lord; though this seems to be not a stated convocation, but occasionally made, and to be understood of the representatives of the people called together, as explained in the following clause:<\/p>\n [and] for their elders, and for their heads, and for their judges, and for their officers<\/strong>; the first and is supplied, and another word or words may be supplied, as “even”, or “that is”, or the like, and so explanative of all Israel, namely, “their elders”, both in age and office, especially the latter, the seventy elders, or who composed what in later times was called the great sanhedrim; and the “heads” of their tribes, the chief princes of every tribe; and their “judges” in their several cities, who heard and tried causes, and administered justice and judgment to the people; and their “officers”, who attended on them to execute the judgment they pronounced:<\/p>\n and said unto them, I am old [and] stricken in age<\/strong>; which he observes as a reason of his calling them together to give them some advice and instructions before his death, and in order to command greater reverence of him, and respect to him, and to excite attention to what he had to say to them.<\/p>\n Joshua commenced his address by reminding them of the greatest manifestations of grace which they had received from the Lord, namely, by referring to what the Lord had done to all these nations (the Canaanites) before them, when He fought for Israel, as Moses had promised them (Deu 1:30<\/span> and Deu 3:22<\/span>).<\/p>\n Jos 23:3<\/span><\/p>\n <\/strong> “ Before you<\/em>,” sc., smiting and driving them away. <\/p>\n Jos 23:4<\/span><\/p>\n <\/strong> He (Joshua) had now divided by lot among the tribes of Israel as their inheritance these still remaining (Canaanitish) nations, as the Lord had commanded (Jos 13:6-7<\/span>), “ from Jordan and further all the nations, which I have exterminated<\/em> (i.e., which Joshua had destroyed when Canaan was taken), and the great sea<\/em> (for ‘to the great sea’) in the west<\/em>.” The breadth of the land of Canaan is here given in a peculiar manner, the terminus a quo <\/em> being mentioned in the first clause, and the terminus ad quem <\/em> (though without the preposition ) in the second; and through the parallelism which exists between the clauses, each clause is left to be completed from the other. So that the whole sentence would read thus: “ All these nations which remain … from Jordan to the great sea, also all the nations which I have cut off from Jordan, and to the great sea westward<\/em>.”<\/p>\n Jos 23:5<\/span><\/p>\n <\/strong> For the Lord would drive all these still remaining nations before the Israelites, and cut them off, and give the Israelites their land for a possession, as He had promised (Jos 13:6<\/span>; cf. Exo 23:23<\/span>.). , as in Deu 6:19<\/span>; Deu 9:4<\/span>; and the form , with Chateph-kametz<\/em>, on account of the weakness of the , as in Num 35:20<\/span>. , as in Jos 1:15<\/span>. <\/p>\n Jos 23:6-8<\/span><\/p>\n <\/strong> Only let them be strong, i.e., be brave, to keep the law of Moses without fail (cf. Jos 1:7<\/span>), to enter into no fellowship with these remaining nations ( , to enter into close intimacy with a person; see Jos 23:12<\/span>), and not to pay reverence to their gods in any way, but to adhere stedfastly to the Lord their God as they had hitherto done. To make mention of the names of the idols (Exo 23:13<\/span>), to swear by them, to serve them (by sacrifices), and to bow down to them (to invoke them in prayer), are the four outward forms of divine worship (see Deu 6:13<\/span>; Deu 10:20<\/span>). The concluding words, “ as ye have done unto this day<\/em>,” which express a reason for persevering in the attachment they had hitherto shown to Jehovah, “do not affirm that the Israelites had hitherto done all these things fully and perfectly; for who does not know how few mortals there are who devote themselves to God with all the piety and love which He justly demands? But because the nation as a whole had kept the laws delivered to them by Moses, during the time that the government had been in the hands of Joshua, the sins of individual men were left out of sight on this occasion” ( Masius<\/em>).<\/p>\n Jos 23:9-13<\/span><\/p>\n <\/strong> For this reason the Lord had driven out great and strong nations before the Israelites, so that no one was able to stand before them. The first hemistich points to the fulfilment of Deu 4:38<\/span>; Deu 7:1<\/span>; Deu 9:1<\/span>; Deu 11:23<\/span>; the second to that of Deu 7:24<\/span>; Deu 11:25<\/span>. is placed at the beginning absolutely. – In Jos 23:10<\/span><\/em>, the blessing of fidelity to the law which Israel had hitherto experienced, is described, as in Deu 32:30<\/span>, upon the basis of the promise in Lev 26:7-8<\/span>, and Deu 28:7<\/span>, and in Jos 23:10<\/span><\/em> the thought of Jos 23:3<\/span><\/em> is repeated. To this there is attached, in Jos 23:11-13<\/span>, the admonition to take heed for the sake of their souls (cf. Deu 4:15<\/span>), to love the Lord their God (on the love of God as the sum of the fulfilment of the law, see Deu 6:5<\/span>; Deu 10:12<\/span>; Deu 11:13<\/span>). For if they turned, i.e., gave up the faithfulness they had hitherto displayed towards Jehovah, and attached themselves to the remnant of these nations, made marriages with them, and entered into fellowship with them, which the Lord had expressly forbidden (Exo 34:12-15<\/span>; Deu 7:3<\/span>), let them know that the Lord their God would not cut off these nations before them any more, but that they would be a snare and destruction to them. This threat is founded upon such passages of the law as Exo 23:33<\/span>; Deu 7:16<\/span>, and more especially Num 33:55<\/span>. The figure of a trap, which is employed here (see Exo 10:7<\/span>), is still further strengthened by , a snare<\/em> (cf. Isa 8:14-15<\/span>). Shotet <\/em>, a whip<\/em> or scourge<\/em>, an emphatic form of the word derived from the poel<\/em> of , only occurs here. “ Scourges in your sides, and thorns in your eyes<\/em> ” (see Num 33:55<\/span>). Joshua crowds his figures together to depict the misery and oppression which would be sure to result from fellowship with the Canaanites, because, from his knowledge of the fickleness of the people, and the wickedness of the human heart in its natural state, he could foresee that the apostasy of the nation from the Lord, which Moses had foretold, would take place but too quickly; as it actually did, according to Jdg 2:3<\/span>., in the very next generation. The words “ until ye perish<\/em>,” etc., resume the threat held out by Moses in Deu 11:17<\/span> (cf. Josh Deu 28:21<\/span>.).<\/p>\n (2) Joshua called for all Israel <\/strong>(i.e., <\/em>first). . . for their elders . . . heads . . . judges, and . . . officers.<\/strong>The first and in the English Version of this verse should be omitted.<\/p>\n And said unto them . . .<\/strong>The address which follows should be contrasted with that in Joshua 24<\/span>. The first is suited to men of education, authority, and position in Israel, and concerns the duty of the rulers; the second contains one plain lesson for all the people, and makes no demand upon their intellect, nor does it require any position of influence or authority to carry out the instructions which it gives.<\/p>\n 2<\/strong>. <\/strong> And for their elders <\/strong> The and <\/strong> is not in the Hebrew. It should be for the elders, <\/em> the representatives of Israel. This restriction is sometimes not expressed but implied. Hence Bishop Colenso’s numerical impossibilities exist nowhere but in his own imagination. All Israel could not stand before the narrow front of the tabernacle, nor could they listen to the feeble words of an infirm old man in any other way than representatively. Probably this assembly was at Timnath-serah, the residence of Joshua; possibly at Shiloh. We have no data for determining the place. As death approaches, the national founder feels a special solicitude for his people. The farewell words of such men have great weight with succeeding generations. The Farewell Address of George Washington to the American people has exerted an incalculable influence upon the nation.<\/p>\n Ver. <\/em><\/strong>2. <\/strong>Joshua called for all Israel, <\/em><\/strong>&c.<\/strong> That is, he convoked them by their chief men, whose different quality is here specified: the elders, <\/em>they who composed the great council of the nation, afterwards called the Sanhedrin; <\/em>the heads <\/em>of tribes and families; the judges, <\/em>or city magistrates; and the officers, <\/em>who executed the sentences pronounced by those magistrates. And, without doubt, all such Israelites as were desirous of assisting at this respectable assembly of the representatives of the nation, had liberty so to do. <\/p>\n And said unto them, I am old, <\/em><\/strong>&c.<\/strong> “Being now grown old amongst you, at the head of your armies, and the helm of the state; nothing remains for me, before my death, but to set before your view, all that the Lord hath done for you, and what you ought to do for him. Receive then this advice of an old man, which his age and experience, far more than his rank, should render dear and valuable to you.” <\/p>\n This preface to his discourse, is just what it should be, to call up their attention. I said (says Elihu) days should speak, and multitude of years teach wisdom. Job 32:7<\/span> . Who suitable to speak of God’s love, as the man who hath long experienced it!<\/p>\n Jos 23:2 And Joshua called for all Israel, [and] for their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old [and] stricken in age:<\/p>\n Ver. 2. I am old and stricken in age.<\/strong> ] Audite senem iuvenes, quem iuvenem senes audierunt,<\/em> said old Augustus to his mutineers, and settled them. <\/p>\n “ Tanta fuit quondam capitis reverentia cani,<\/p>\n Inque sou precio ruga senilis erat. ”<\/p>\n called. Probably at Shiloh. <\/p>\n and. Note the Figure of speech Palysyndeton. App-6. <\/p>\n all Israel: Jos 24:1, Deu 31:28, 1Ch 28:1, Act 20:17-35 <\/p>\n and for their elders: Or, “even for their elders,” etc.; for it is probably that Joshua gave the following charge only to the elders, judges, etc., to communicate to the people. <\/p>\n Reciprocal: Num 25:4 – all the heads Jos 8:33 – all Israel Jos 13:1 – Joshua 1Ki 1:1 – and stricken in years 1Ki 8:1 – assembled 1Ch 23:2 – he gathered<\/p>\n And Joshua called for all Israel, [and] for their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old [and] stricken in age: 2. called for all Israel ] Where we are not told. But perhaps at Timnath-serah (Jos 19:50), or possibly at Shiloh. On … Continue reading “Exegetical and Hermeneutical Commentary of Joshua 23:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-6471","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/6471","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=6471"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/6471\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=6471"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=6471"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=6471"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"