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Joshua Chapter
Eleven
Joshua 11
Chapter Contents
Divers kings overcome at the waters of Merom. (1-9) Hazor
is taken and burned. (10-14) All that country subdued
The Anakims cut off.
(15-23)
Commentary on Joshua 11:1-9
(Read Joshua 11:1-9)
The wonders God wrought for the Israelites were to
encourage them to act vigorously themselves. Thus the war against Satan's
kingdom
carried on by preaching the gospel
was at first forwarded by
miracles; but being fully proved to be of God
we are now left to the Divine
grace in the usual course
in the use of the sword of the Spirit. God
encouraged Joshua. Fresh dangers and difficulties make it necessary to seek
fresh supports from the word of God
which we have nigh unto us for use in
every time of need. God proportions our trials to our strength
and our strength
to our trials. Joshua's obedience in destroying the horses and chariots
shows
his self-denial in compliance with God's command. The possession of things on
which the carnal heart is prone to depend
is hurtful to the life of faith
and
the walk with God; therefore it is better to be without worldly advantages
than to have the soul endangered by them.
Commentary on Joshua 11:10-14
(Read Joshua 11:10-14)
The Canaanites filled up the measure of their iniquity
and were
as a judgment
left to the pride
obstinacy
and enmity of their
hearts
and to the power of Satan; all restraints being withdrawn
while the
dispensations of Providence tended to drive them to despair. They brought on
themselves the vengeance they justly merited
of which the Israelites were to
be executioners
by the command the Lord gave to Moses.
Commentary on Joshua 11:15-23
(Read Joshua 11:15-23)
Never let the sons of Anak be a terror to the Israel of
God
for their day to fall will come. The land rested from war. It ended not in
a peace with the Canaanites
that was forbidden
but in a peace from them.
There is a rest
a rest from war
remaining for the people of God
into which
they shall enter
when their warfare is accomplished. That which was now done
is compared with what had been said to Moses. God's word and his works
if
viewed together
will be found mutually to set each other forth. If we make
conscience of our duty
we need not question the performance of the promise.
But the believer must never put off his armour
or expect lasting peace
till
he closes his eyes in death; nay
as his strength and usefulness increase
he
may expect more heavy trials; yet the Lord will not permit any enemies to
assault the believer till he has prepared him for the battle. Christ Jesus ever
lives to plead for his people
and their faith shall not fail
however Satan
may be permitted to assault them. And however tedious
sharp
and difficult the
believer's warfare
his patience in tribulation may be encouraged by the
joyfulness of hope; for he will
ere long
rest from sin and from sorrow in the
Canaan above.
── Matthew Henry《Concise Commentary on Joshua》
Joshua 11
Verse 1
[1] And
it came to pass
when Jabin king of Hazor had heard those things
that he sent
to Jobab king of Madon
and to the king of Shimron
and to the king of
Achshaph
Hazor —
The chief city of those parts
verse 10.
Had heard —
This was a remarkable instance of the wisdom and goodness of Divine Providence
which so governed the minds of the Canaanites
that they were not all united
under one king
but divided amongst many petty kings; and next
that these did
not all unanimously join their counsels and forces together to oppose the
Israelites at their first entrance
but quietly suffered the destruction of
their brethren
thereby preparing the way for their own.
Verse 2
[2] And to the kings that were on the north of the mountains
and of the
plains south of Chinneroth
and in the valley
and in the borders of Dor on the
west
On the north —
The general designation of all the particular places following: they were in
the northern parts of Canaan
as those mentioned chap. 10:1-43
were in the southern parts; in the
mountain
either in or near the mountain of Lebanon
called the mountain by way
of eminency; or in the mountainous country.
Cinneroth —
Heb. in the plain lying southward from Cinneroth
or the lake of Genesareth.
Dor — A
place upon the coast of the midland-sea.
Verse 3
[3] And
to the Canaanite on the east and on the west
and to the Amorite
and the
Hittite
and the Perizzite
and the Jebusite in the mountains
and to the
Hivite under Hermon in the land of Mizpeh.
The Canaanite —
The Canaanites properly so called
lived part of them on the east near Jordan
and part on the west near the sea
and both are here united.
The Hivite —
That dwelt under mount Hermon in the north of Canaan
whereby they are
differenced from those Hivites who lived in Gibeon.
Mizpeh —
That Mizpeh which was in the northern part of Gilead. But there are other cities
called by that name
which signifying a watching-place
might be easily applied
to several places of good prospect.
Verse 5
[5] And
when all these kings were met together
they came and pitched together at the
waters of Merom
to fight against Israel.
Merom — A
lake made by the river Jordan in the northern part of it
which was in the
territory of the King of Schimron
near Hazor
Jabin's royal city
and almost
in the middle of these confederate kings.
Verse 6
[6] And the LORD said unto Joshua
Be not afraid because of them: for to
morrow about this time will I deliver them up all slain before Israel: thou
shalt hough their horses
and burn their chariots with fire.
Hough their horses —
Cut their hamstrings that they may my be unfit for war. For God forbad them to
keep many horses
now especially
that they might not trust to their horses
nor ascribe the conquest of the land to their own strength
but wholly to God
by whose power alone a company of raw and unexperienced footmen were able to
subdue so potent a people
who besides their great numbers
and giants
and
walled cities
had the advantage of many thousands of horses and chariots.
Verse 7
[7] So
Joshua came
and all the people of war with him
against them by the waters of
Merom suddenly; and they fell upon them.
Suddenly —
When they least expected them
intending there to refresh
and prepare
and
order themselves for the offensive war which they designed.
Verse 8
[8] And
the LORD delivered them into the hand of Israel
who smote them
and chased
them unto great Zidon
and unto Misrephothmaim
and unto the valley of Mizpeh
eastward; and they smote them
until they left them none remaining.
Great Zidon — A
great city in the northwest part of Canaan
upon the sea.
Misrephoth-maim — A
place not far from Zidon
supposed to be so called from the salt or glass which
they made there.
Valley of Mizpeh —
Under mount Hermon
as appears by comparing this with verse 3
and 17. where it seems to be called the valley of
Lebanon. This lay on the east
as Zidon did on the west; and so it seems they
fled several ways
and the Israelites also divided themselves into two bodies
one
pursuing east
and the other west.
Verse 10
[10] And
Joshua at that time turned back
and took Hazor
and smote the king thereof
with the sword: for Hazor beforetime was the head of all those kingdoms.
The king — In
his royal city
to which he fled out of the battle.
Head of these kingdoms — Not of all Canaan
but of all those who were confederate with him in
this expedition.
Verse 11
[11] And
they smote all the souls that were therein with the edge of the sword
utterly
destroying them: there was not any left to breathe: and he burnt Hazor with
fire.
Not any left —
That is
no human person.
Verse 13
[13] But
as for the cities that stood still in their strength
Israel burned none of
them
save Hazor only; that did Joshua burn.
In their strength —
Heb. with their fence
walls or bulwarks
that is
which were not ruined with
their walls in taking them.
Save Hazor —
Because this city began the war
and being the chief and royal city
might
renew the war. If the Canaanites should ever seize upon it: which in fact they
did
and settled there
under a king of the same name
Judges 4:2.
Verse 16
[16] So
Joshua took all that land
the hills
and all the south country
and all the
land of Goshen
and the valley
and the plain
and the mountain of Israel
and
the valley of the same;
All that land — Of
Canaan
whose parts here follow.
The hill —
Or
the mountain
that is
the mountainous country
namely
of Judea. A
considerable part of Judea was called the hilly or the mountainous country
Luke 1:39
65.
The south country —
That is
not only the mountainous part
but all the country of Judea
which lay
in the southern part of Canaan
and often comes under the name of the south.
The vale —
The low countries.
The plain —
The fields or campaign grounds.
The mountain of Israel — The mountains or mountainous country of Israel.
Verse 17
[17] Even
from the mount Halak
that goeth up to Seir
even unto Baalgad in the valley of
Lebanon under mount Hermon: and all their kings he took
and smote them
and
slew them.
To Seir —
That is
To the country of Seir or Edom; namely
that part of it which was
south from Judea
not that which was eastward from it
as appears from hence
that here is mention of the two extreme bounds of the land conquered by Joshua;
whereof the other which follows being in the north
this must needs be in the
south of the land.
Baal-Gad — A
part of mount Lebanon.
Verse 18
[18]
Joshua made war a long time with all those kings.
A long time —
For divers years together
as is evident by the following history. And this is
here expressed
lest it should be thought that as all these wars are here
recorded in a short narration
so they were dispatched in a short time. And God
would have the land to be conquered gradually
for many weighty reasons; 1.
Lest the sudden extirpation of those nations should have made a great part of
the land desert
and thereby have increased the number of wild beasts
Deuteronomy 7:22. 2. Lest being done suddenly
and easily
it should soon be forgotten and despised
as the nature of man is
apt to do in those cases. 3. That by long exercise the Israelites might grow
skilful in the art of war. 4. For the trial and exercise of their patience and
courage
and trust in God. 5. To oblige them to the greater care to please God
whom they yet need for their help against their enemies.
Verse 19
[19]
There was not a city that made peace with the children of Israel
save the
Hivites the inhabitants of Gibeon: all other they took in battle.
All other —
Namely
all that were taken by Joshua
were taken by the sword
and therefore
it is no wonder that the war was long
when the enemy was so obstinate.
Verse 20
[20] For
it was of the LORD to harden their hearts
that they should come against Israel
in battle
that he might destroy them utterly
and that they might have no
favour
but that he might destroy them
as the LORD commanded Moses.
To harden their hearts — It was the design of God's providence not to soften their hearts to a
compliance with the Israelites
but to give them up to their own animosity
pride
confidence and stubbornness; that so their abominable and incorrigible
wickedness might be punished
and that the Israelites might not be mixed with
them
but be entire among themselves in the possession of the land.
Verse 21
[21] And
at that time came Joshua
and cut off the Anakims from the mountains
from
Hebron
from Debir
from Anab
and from all the mountains of Judah
and from
all the mountains of Israel: Joshua destroyed them utterly with their cities.
At that time — In
that war
but in divers years.
The mountain —
Or
mountains
the singular number for the plural; these barbarous and
monstrous persons either chose to live in the dens or caves
which were
frequent in the mountains of those parts
or else they were driven thither by
the arms and success of the Israelites.
From Debir — From
the territories belonging to these cities
as we have often seen in this
history
cities mentioned for the country subject to them.
The mountains of Israel — It doth not follow from hence
that this book was written by some other
person long after Joshua's death
even after the division of the Israelites
into two kingdoms. of Israel and Judah; but only that this was one of those
clauses which were added by Ezra or some other prophet; though that be not
necessary: for since it was evident to Joshua
from Genesis 49:10
etc. that the tribe of Judah was
to be the chief of all these tribes
and some dawnings of its eminency appeared
in that time
in their having the first lot in the land of Canaan
chap. 15:1
and the largest inheritance
chap. 19:9
it is no wonder that it is mentioned
apart
and distinguished from the rest of the tribes of Israel
though that
also be one of them. But how could Joshua utterly destroy these
when Caleb and
Othniel destroyed some of them after Joshua's death? chap. 14:12; Judges 1:10-12. This might be
either 1. Because
these places being in part destroyed and neglected by the Israelites
were
repossessed by the giants
and by them kept 'till Caleb destroyed them. Or
rather 2. Because this work
though done by the particular valour of Caleb
is
ascribed to Joshua as the general of the army
according to the manner of all
historians; and therefore it is here attributed to Joshua
though afterwards
that Caleb might not lose his deserved honour
the history is more particularly
described
and Caleb owned as the great instrument of it
chap. 14:6-15 and Judges 1:12-20.
Verse 23
[23] So
Joshua took the whole land
according to all that the LORD said unto Moses; and
Joshua gave it for an inheritance unto Israel according to their divisions by
their tribes. And the land rested from war.
The whole land —
That is
the greatest and best part of it
for some parts are expressly
excepted in the following history.
All that the Lord said unto Moses — God had promised to drive out the nations before them. And now the
promise was fulfilled. Our successes and enjoyments are then doubly
comfortable
when we see them flowing to us from the promise. This is according
to what the Lord hath said: our obedience is acceptable
when it has an eye to
the precept. And if we make a conscience of our duty
we need not question the
performance of the promise.
── John Wesley《Explanatory Notes on Joshua》
11 Chapter 11
Verses 1-23
When Jabin king of Hazor had heard.
Take heed how ye hear
I. Healing and not
hearing. The tidings of the overthrow of Sihon and Og
and the fall of Jericho
seem to have made almost no impression on the sleepy King of Hazor.
II. Hearing
but
hearing in vain. When Ai fell there seems to have been a general movement all
through Canaan west of Jordan (Joshua 9:1). Before Jabin had gathered
the northern legions southern Canaan had been destroyed.
III. Hearing
and
hearing to ruin. When Jabin did exert himself
it was but to proceed straight
to destruction. Thus do the wicked delay heedlessly
awaken slowly
and finally
bestir themselves to anticipate judgment. (F. G. Marchant.)
Be not afraid because of
them.
Divine directions for the fight
I. The directions
which God gave Joshua on this occasion were prefaced by words of encouragement
according to the Divine custom. Though Jehovah is not to interpose with mighty
power as on former occasions
yet He supports and strengthens His servant with
timely encouragement. Nothing could be better timed than these words as a
preparation for the work that had to be done. Joshua had been made fully
acquainted with the foe. His scouts have returned covered with dust
and
reported the position and numbers and equipment of this new enemy. As these particulars
were all told we can imagine that the boldest held his breath for a time.
Joshua’s generals would look at each other as if to say
“What shall we do
now?” God knows human nature
therefore at this emergency He steps in with the
words
“Be not afraid because of them
for to-morrow about this time will I
deliver them up all slain before Israel.” God is always well timed in His
announcements. When we seek with all our hearts to do His will we shall never
lack encouragement
and the greater the enemy
the harder the task
the more
emphatic will that encouragement be. And the encouragement God gave was very
definite. He did not speak in a general way. He fixed the day
the hour
and
the extent of the victory. Whatever our difficulties may be
if we only search
God’s Word we will find definite encouragement
that which exactly meets our
circumstances. The encouragement was also emphatic. We lose somewhat
in our
translation
the emphasis of the original. The “I” is most emphatic. The army
before Joshua may be as the sand of the sea for multitude
but what are the
hosts of Jabin to the hosts of Jehovah? And the man who has on his side Jehovah
of hosts can also count on the hosts of Jehovah. Therefore Joshua
even in the
sight of such a foe
has no cause for fear. Does not God deal in the very same
way with us? With what emphasis does He point to Himself as the glorious source
of light and love and life
so that our hearts may be encouraged to put all
their trust in Him
to the casting out of every fear. And the encouragement was
also suggestive. God’s words bring to remembrance other scenes and other
victories. Joshua was not the only one whom God had helped in similar
emergencies. All the difficulties that may come upon us may be new to us
but
not one of them is new to God. He has brought His people triumphantly through
the same or worse before
and He can do so again.
II. This Divine
encouragement was coupled with a divine command. The chief object of Israel’s
fear would naturally be the horses and chariots which were Jabin’s pride and
confidence; and it is to them that the command has special reference. God
ordered His servants not to seize them and turn them against the enemy
but to
destroy them utterly. This command is given for the express purpose of removing
a temptation to carnal confidence. Jehovah wishes His people to look to Him
alone for victory. This is to be their constant attitude
the holy habit of
their souls. The bearing of this command on us is plain
and the lesson is much
needed in our day. We are to carry on God’s work in God’s way. There are many
of the weapons and devices of the world which ought not to be pressed into the
service of the Church. To handle the iron chariots and the prancing horses of
human philosophy against the hosts of unbelief
at the same time retaining our
confidence in God as the Giver of every victory
and the consciousness that not
a single soul can be savingly convinced except by His might--this is an
attainment which the history of the Church from the beginning has proved a
practical impossibility. Our one work in the prosecution of the campaign of
salvation is to preach “Christ and Him crucified
” though fully conscious of
the fact that to some it is foolishness
not worth a row of pins; and to others
a stumbling-block
utterly repugnant. There is
and has always been
a fatal
tendency to use the world’s weapons in the Church’s work; to worship intellect
learning
genius
scholarship
eloquence; to look on these things as the
treasury and armoury of the Church; to depend on what is outward and human
instead of what is spiritual; to depend on that which appeals to the eye
the
ear
the intellect
the emotions
rather than on the living God and His
glorious gospel. They are the mightiest champions who
like the Master
do all
the fighting “not with enticing words of man’s wisdom
but in
demonstration of the Spirit
and with power.” Thus encouraged and commanded
Joshua brought his army into close proximity to the foe. He rested during that
night
and when the grey dawn was lighting up the rushy marshes round the
waters of Merom
he burst like a thunderbolt upon Jabin’s camp. The victory
could not have been more complete; and it was speedily followed up
as in the
south
by the subjugation of all the leading cities in the northern portion of
Canaan; the city of Hazor
Jabin’s capital
being destroyed with fire. As we
think on this crowning victory we remember the words
“An horse is a vain thing
for safety
neither shall he deliver any by his great strength.” Jabin found
this out in that dire encounter. So will it be with all who harden themselves
against the gospel of Christ. The more stout in heart they are to
resist
the more terrible will be their overthrow. And if Jabin’s overthrow
reminds us of these things
this last great victory of Joshua also places very
emphatically before us the conditions of success in the work of the Lord. They
are few and simple
and easy to be understood. They comprise wise purpose
believing courage
sleepless energy
scrupulous obedience
hard blows. As a
young student said to a friend when they were speaking of the work to which
they had devoted themselves
“Our great work in preaching to people is not to
dish up dainty ideas
but to pound them with the truth.” Let us only listen to
God’s encouragement
obey God’s command
march with unfeigned faith
and strike
with all our might
and victory is sure. (A. B. Mackay.)
Types of Christian warfare
1. The enemies of Christ are very many in number.
2. Not only are the enemies of Christ very numerous
but they are
perfectly united. There is a common consent amongst them. They hate the good.
They are unanimous
and their unanimity is power.
3. The forces of evil are many
united
and desperate. They have
made up their minds to work rack and ruin. (J. Parker
D. D.)
All the spoil of these
cities
and the cattle
the children of Israel took for a prey unto
themselves.--
Sharing the spoil
These at the end would amply make up for the toils and sufferings
of conflict
and for all the privations and prohibitions they had been laid
under. This is that which should engage the Christian’s hopes
and on which his
whole heart should be set
the end of warfare
when He who poured out his soul
unto death
and was numbered with transgressors
will
in assigning the fruits
of His eternal conquests
divide the spoil with the strong
and His portion
with the great. Unsearchable the riches
and invaluable the spoils
to be
shared in the heavenly world: treasures of everlasting bliss and glory that
await every holy warrior. These are appropriate only to the elevation of
perfect being and blessedness; and then to be enjoyed
when the conflicts of
time end in the triumphs of eternity. Nothing will be found marked with a
prohibition
nor anything less be obtained
than an unwithering crown of life.
This will compensate for all the sufferings that can now be endured
and for
all the sacrifices that may ever be made
the hope of which
as realised in the
mind
yields no small support. (W. Seaton.)
Verse 15
He left nothing undone of all that the Lord commanded Moses.
Things undone
“This year omissions have distressed me more than anything.” So
speaks Andrew A. Bonar
concluding one of the years of his life. How many of us
are similarly distressed!
I. The things
undone are many. We have not left undone a duty here or there merely
but we
have the painful consciousness of having missed so much that more seems undone
than done. Darwin’s biographer relates that the great scientist “never wasted a
few spare minutes from thinking that it was not worth while to set to work.”
His golden rule was “taking care of the minutes.” And so he became rich and
accurate in knowledge. How much more might we have done in the home! We deal
negligently with those about us until change or death takes them away I How
much more might we have done in the world! We have loitered in the sheepfold to
hear the bleating of the sheep
when we ought to have been in the high places
of the field. How much more might we have given and taught and toiled in the
Church of God! We are always evading manifest obligations
which are also
precious privileges. With what fiery energy the bird
the bee
the butterfly
carry out the special commission with which they are entrusted! In nature
everything seems to be done that can be done with the granted measure of time
space
material
and energy. But we are conscious of a very different and far
less satisfactory state of things in the human sphere. Here inertia
laziness
slipperiness
procrastination
prevail. There are great gaps in our work.
II. The things
undone are often the things of the greatest consequence. Emerson speaks of “the
science of omitting.” A very necessary and much-neglected science. “The
artist
” says Schiller
“may be known rather by what he omits.” The master of
literary style is best recognised by his tact of omission. The orator declares
his genius as much by what he leaves out as by what he puts into his
discourses. And in life the science of omission must have a large place. Life
on its moral side
in its highest sense
becomes complete and successful by
exclusion: if we are to make anything of it
we must reject much. When
however
an artist understands the science of omission
he leaves out the
trivial
the vulgar
the irrelevant. Pater
speaking of Watteau
the French
artist
says
“Sketching the scene to the life
but with a kind of grace
a
marvellous tact of omission in dealing with the vulgar reality seen from one’s
own window.” Yes
leaving out the vulgar features and commonplace detail. But
the defect in our moral life is that in our science of omission we too often
leave out the primary
the highest
the essential. The trivial
the fugitive
the inferior
the accidental
are given a place in our life
whilst the large
the noble
the precious
and the supreme are excluded. It is thus with us in questions of
character. The weightier matters are more difficult
and we evade them. It is
thus with matters of duty. We shirk the calls demanding courage
diligence
sacrifice
and content ourselves by doing abundantly the things which are more
immediately connected with our pride
our interest
or our pleasure. Here we
are often condemned. Great principles are left out of our character
because
they are difficult to acquire and maintain; great duties are ignored
because
they mean heroism and suffering; great opportunities are forfeited
because
they demand promptitude and resolution; great works are declined
because they
involve consecration and sacrifice.
III. The things
undone are things for which we must be held responsible. We are often deeply
concerned
as
indeed
we ought to be
with the things we have done amiss; but
we are less troubled by the things left undone. Yet the negative side is as
really sin as is the positive side. In these modern days it is rather
fashionable for men of a certain type to stand quite aside from an active
career. They are deeply impressed by the seriousness of life
by its difficulties
its mysteries; they decline
as far as may be
its relationships
its
obligations
its trials
its honours
its sorrows. They will tell you that they
have no gifts
no calling
no opportunity. But
however disguised
these lives
are slothful and guilty. But most of us have somewhat of this slothful temper.
True
we gloss with mild names this skirking of duty. We call it expediency
standing over
modesty
deliberation
forgetfulness
oversight; but it ought to
be called sloth
hypocrisy
cowardice
sin. How much undone for God
for man
for our own perfecting! And as for the future
let us put into life more
purpose
passion
and will. Let us be more definite
prompt
unflinching. Let
us be at once more enthusiastic and more methodical. (W. L. Watkinson.)
It was of the Lord to
harden their hearts.--
Resisted conviction
We must not suppose
of course
that God stepped in to
produce
in the case of these Canaanites
a result which would not have accrued
to them by the working out of the natural laws which He had instituted. God
loved them as He loves the world. They were included in the propitiation of
Christ. They might have been saved
as Rahab was. And when it is said that God
hardened their hearts
we must understand that their hearts became hardened by
sinning against their light
in accordance with that great principle which God
has established
that if a man resists his convictions of right he becomes more
inveterate in his sinful ways. God is thus said to do what is done by the
working out of the laws of that moral universe which He has constituted. It is
clear that the Canaanites knew that God was with Israel. Rahab said (Joshua 2:10-11). And the Gibeonites (Joshua 9:10). There is no doubt
then
that throughout the land there had gone forth the fame of God; and when the
kings flung their hosts in battle against Israel it was as it has always been (Psalms 2:2). (F. B. Meyer
B. A.)
Hardening the heart
I remember one day
in our natural history class
the
professor explained to us how sponges became flints. He had all his specimens
arranged along his table. He took the soft sponge
elastic and flaccid
that
could bend any way--beautifully soft and fine. Then he took the next one; it
was not so flexible: and he went on
each one only a little more flinty than
the former
till he had the flint. That had been a sponge; though now its heart
was so hard that you could strike fire from it with a steel. The sponge will
become flint. There are little silicious particles that gather in the soft
sponge; and by and by the silex is deposited in the interstices of the sponge;
and on it goes till the silica has the victory
and the sponge becomes flint. A
wonderful sermon from science. I have had companions like that--young men with
hearts
oh
so soft I at their first revival. Impressions went home to them;
they had tears and anxiety; yet
as years have passed
the hardness of heart
has increased
as with one whom I met recently
who
since then
has bolted to
America with a heart of flint instead of a soft heart. As the days went by
hardness increased; the silicious particles of rejection of Christ multiplied
in number
till the man became a reprobate. Perhaps you are in that position.
As I am preaching from the presence of God it has no effect. You are hearing
it
but it is going in at the one ear and out at the other. See to it that the
judicial hardening of your heart does not overtake you
and you learn by
experience the despair of a lost soul. (J. Robertson.)
So Joshua took the whole
land.--
The people for whom the Lord fights
I. The magnitude
of their difficulties should be regarded as only the measure of their
victories. “Joshua took the whole land.”
II. Their most
signal victories are ever incomplete. The whole land
yet not the whole (Joshua 8:1).
III. The triumphs
which they do win are ever the fruit of God’s promises.
1. According to all that the Lord said unto Moses.” This clause
serves also to limit and explain the former. God had specially told Moses that
the whole land should not be conquered too suddenly (Exodus 23:29-30).
IV. The inheritance
thus given by god should be the inheritance of all God’s people. “Joshua gave
it for an inheritance unto Israel according to their divisions by their
tribes.”
V. The rest which
they obtain here faintly foreshadows the perfect rest hereafter. “And the land
rested from war.”
1. Rest after severe strife.
2. Rest only through faith and obedience.
3. Rest
but rest which still requires that they watch and pray.
4. Rest
which though but an imperfect pattern
should stand for a
sure prophecy of the rest which is perfect
If we really enter into the rest of
faith
it will be by that holy Spirit of promise
“which is the earnest of our
inheritance until the redemption of the purchased possession.” (F. G.
Marchant.)
Verse 23
The land rested from war.
The fight from which they rested
Though the records of this war are short
we know that “Joshua
made war a long time with all these kings.” Only the most striking and salient
features are recorded
and these are such as are well fitted for correction and
instruction. The campaign in all probability lusted for six years. God
had He
so chosen
could have brought all the Canaanites together and crushed them at
one blow. He did not do so
and He gives us the reason why He did not. So far
as His people were concerned it was for their spiritual training. Had He
wrought such a wonder
they might have magnificently celebrated His praises as
at the Red Sea
but as easily forgotten His mercies as at Marah. Jehovah sought
to teach them and us by the continuance of this conflict
that His heritage is
our portion only through faith in Him and faithfulness to His word. Yet there
is an opposite error that must be guarded against. If we are not to expect one
great and decisive victory
much less are we to expect a series of disastrous
defeats. If too great a triumph might have led to presumption on the part of
Israel
too great a trial might have induced despair. Accordingly
God neither
gave the one nor did He permit the other
but always tempered both to the
necessities of His people. Is not this a true picture of spiritual experience
full of instruction and encouragement? How often does the young convert feel
himself walking in a land of miracle? “Old things have passed away
all things
have become new.” The chains of iron and the fetters of steel fall from his
limbs. The bars of brass are broken
and he quits the prison house of Satan and
walks abroad in abounding liberty and glorious triumph. Sometimes
indeed
in
the buoyancy of his soul
he indulges in strange talk
shakes his head with
precocious wisdom
and assumes unconscious airs of superiority in the presence
of such as do not share his happy experience. But by and by he encounters some
gross and humiliating defeat like that which befel Israel at Ai. He is humbled
in the dust. With chastened spirit he begins to join trembling with his mirth
and he finds out
more and more every day
the need of constant trust and
unquestioning obedience. He wakes up to the fact that in this fight of faith
as in that
the conditions of success are trustful courage
wise purpose
sleepless energy
scrupulous obedience
and hard blows. It will be interesting
to notice the last foes encountered in this fight. We read in the immediately
pre ceding verses: “At that time came Joshua
and cut off the Anakims.” These
Anakim were the first to fill the hearts of the Israelites with fear
and they
were the last to be faced. Compared with them the Israelites felt themselves
grass hoppers
and it was well that their giant strength was not braved at the
beginning of the campaign
but reserved to its close. Israel did not face these
giants till it had been trained in the war of the Lord; till it knew how
invincible was the man who puts his trust in Jehovah; till it knew from its own
experience how one could chase a thousand--till
in short
it was able to
measure the strength of the Anakim not against its own
but against the
omnipotence of Jehovah. The opposition
which was once deemed invincible
now
shrinks into insignificance. How often is it thus in the experience of God’s
people. I have sometimes asked young converts why they had been so long in
coming forward to confess Christ. And their reply has often been
“I saw what
was required and expected of a Christian. I felt the many and great
difficulties that lay in the way of confessing Christ. I knew some thing of the
temptations and troubles that would come upon me if I became a Christian
and
as I looked at these things I felt afraid
and shrank back conscious of my own
weakness.” Exactly! Before these difficulties
that would come upon you by
confessing Christ
you feel as grasshoppers. Does that express your present
position? You are like Israel at Kadesh-Barnea. You are standing on the very
borders of the land
with all its beauty spread before you. Yea
you also are
spying it out. You are considering the promises and blessings of Christ for
time and eternity. You cannot but confess that it is a goodly heritage
a
pleasant land flowing with milk and honey. Even though you have not entered the
good land
you know that you are refreshed by its blessed fruits. Then why not
enter in? It is free for you. No walls rise up between you and it to shut you
out. No deep river rolls to prevent your entrance. Ah! you are afraid. There
are giants there
and strong cities walled to the sky. If I confess Christ I
shall have mighty temptations and troubles to face and overcome. Are such your
difficulties? Well
I do not say you are strong. I do not say that there are no
Anakim in the land. But I do say that you utterly misunderstand the meaning of
the situation. The instant you go forward you enlist on your side the strength
of Jehovah
and there is no sin
no temptation
no trouble
however gigantic
over which He cannot cause you to triumph. But there are lessons here for the
Christian veteran as well as for the Christian recruit. He has left Moses
behind
as a leader who can give no rest
he has put himself under the flag of
Joshua
he has entered into the inheritance and fought the good fight of faith
with encouraging measure of success. Yet still there remain some temptations
some sins
some sorrows
some bereavements
which look very dreadful. They are
like gigantic Anakim
before which you quail. Do not measure your might with
theirs. Pit them against the omnipotence of your Father God. Any temptation
any sin
any trial
is too much for us in our own strength; but strengthened
with His might the meanest can face and over come the greatest of them all.
Notice
again
that the fighting does not grow less severe as we go onwards.
The Anakim were left to the last. So often the greatest burdens
sharpest
trials
severest afflictions
fiercest temptations
come at the end. No man can
ever rest here in fancied security. (A. B. Mackay.)
The rest for which they fought
The rest for which Israel fought had been promised more
than four hundred years before (Genesis 12:1-3; Genesis 12:6-7
&c.). This promise
so
old
so solemn
so wide
so definite
so clear
and so often repeated
was the
formative and governing principle in the lives of all the patriarchs. This it
was that made them Faith’s Pilgrim Fathers. They believed these promises
their
hearts embraced them
said they confessed that they were pilgrims and strangers
in the earth. But the
promise was sure
though held long in abeyance for wise and loving purposes.
The vision may tarry
but come it must; because God’s gifts and calling are without repentance
unconditioned by aught in the creature; and because God’s power and wisdom are
without limit. He is the God of truth and of infinite resources. Through
strange scenes
hard discipline
and varying experiences the seed of Abraham may
pass
but all the time God is leading them to His promised rest. What a lesson
in patience have we here! What encouragement to wait for the end of the Lord!
Surely
as we consider them thus at the end of their toils and in the enjoyment
of that great promise
we may exclaim
“Happy is the people whose God is the
Lord.” Is there anything as good in store for us? There is better. God’s basket
of bounty is not empty. God’s act gave this promise first of all. After He
created all things He rested from His works. He had gone out of Himself to
work; He returned to Himself to rest. As certainly as the old creation
through
ages of convulsion and astounding changes
attained its crown and climax in
God’s rest
so surely the new creation
by whatever mysteries and conflicts its
development is characterised
shall usher in the glorious Sabbath of
redemption. As surely as Joshua gave rest to those who followed him
so surely
does Jesus give rest to all who put their trust in Him. The innumerable company
of the redeemed have found in this promise a power sufficient to govern all
their lives
a solace for every woe. But if the rest for which Israel fought
was a rest long promised
it was also a rest which for a time was forfeited.
“They could not enter in because of unbelief. Thou standest by faith. Therefore
be not high-minded
but fear.” Let us fear with that fear which has strong
confidence
with which we work out our salvation
which mingles with holy
mirth
which lasts through all the time of our sojourn here
and which is our
safety. “Blessed is the man that feareth alway.” Further
the rest for which
Israel fought was imperfect. It was only a comparative rest. The land as a
whole was taken. It was so far in their hands that they could with safety
partition it among the several tribes
allowing each to perfect the work of
conquest within his allotted territory. The Canaanites were unable to put an
army in the field. Their united power was for the time utterly broken. Yet
still they had cities here and there in their possession. They were to remain
for a time
to prevent the land from lapsing into an irreclaimable waste
to
exercise the people in war
and to be a test of Israel’s faithfulness. We have
therefore here a master-sketch of Christian experience. The believer enters
into life by a miracle of grace and power. He is buried with Christ by baptism
into His death. He is raised with Him and seated with Him in heavenly places.
He finds his Gilgal at Golgotha
where the reproach of sin is rolled away
and
he receives nourishment for his soul. Here
also
he learns the mystery of the
Divine leadership of Him who has said
“Lo
I am with you alway.” He takes Him
as Prophet
Priest
and King. Then he learns the might of faith in casting down
the walls which human pride and strength and skill have reared. He is also
taught
it may be by humiliating defeat
the weakness of unbelief and
disobedience
as was Israel at Ai. He is convinced that if he is not to make
shipwreck he must hold fast “faith and a good conscience.” Then with bitter
sorrow he learns the value of self-judgment and confession of sin. The dark and
dreadful valley of Achor becomes the only door of hope. Then with deeper
intelligence he repeats with restored soul the Amen of allegiance
deliberately
takes the law of God for his guide
and depends on the Cross for power of
communion. The camps at Ebal and Gerizim
in the very centre of the blessed
inheritance
surrounded by its fairest scenes
when his heart knows the meaning
of these words
“If we walk in the light as He is in the light
we have
fellowship one with another
and the blood of Jesus Christ His Son cleanseth us
from all sin.” Then
from new consecration
rejoicing in Christ Jesus
and
having no confidence in the flesh
he passes on to higher acts of faith and to
nobler victories. Things in heaven as well as things on earth reveal faith’s
power. Be can put his foot on the neck of tyrant sins
and laugh to scorn the
horses and chariots of human might. Sometimes there are periods of desperate
fighting
in which every fibre is strained to its utmost tension
Sometimes
there are periods of comparative repose
a welcome lull
when the land rests
from war. And in these happy days all the work may seem done
and perfect
victory gained. Old and tough sins are conquered. Those that remain hide their
diminished heads. Still they lurk in the dark recesses of the heart
ready to
spring out and pounce upon us if for a moment we are off our guard. Therefore
there is constant need of watchfulness. Lastly
the rest for which Israel fought was
prospective. From the very fact of its imperfections it pointed forward to a
better. (A. B. Mackay.)
Rest from war
Interesting period! What so much the anticipation of the heart in
conflict? As long as the land remained unsubdued rest could not be enjoyed.
Besides
had there been nothing else to annoy peace and disturb the inheritance
of the Church
whose heart could have rested in his lot
and been free from
distress
amidst the judgments of heaven upon guilty idolaters
and upon whom
Divine authority made it an imperious necessity in Israel to execute a sentence
of extermination? Sweet to the expectation and welcome of hope
a period when
in the perfect and undisturbed rest of heaven
war will cease for ever
and
sighs of woe be eternally removed. The peace of heaven will be lasting as
sweet. There no Canaanites will be left to dispute their right
or remnants of
broken powers ever rise to assert
and attempt to restore their long forfeited
claim. That land shall have rest from war
as long as the destroyer of sin and
conqueror of death shall live. Joyous prospect! Soon the armour of light will
be exchanged for robes of incorruptible glory
and the helmet of salvation for
the conqueror’s crown. As under the dominion of the Prince of peace
and
themselves the subjects of its reigning influence
Christians will rest from
war; as commanded
they will cease from anger and forsake strife. Nor will they
ever embroil themselves in the contentions of others
unless as peace-speakers
and peace-makers. (W. Seaton.)
──《The Biblical Illustrator》