Sunday School Lessons

FEBRUARY 5, 2017

AN INTRODUCTION TO JOHN’S GOSPEL

INTRODUCTION:

1. The Book of John was, we believe, the last of the four Gospels to be written.

a) Mark is generally taken as the first.
b) Matthew was the second.
c) Luke was written third.

2. H. C. Thiessen, in his Introduction to the New Testament, explains that John is placed last in order in our New Testament not simply because it was the last to be written, but because, as he writes, “Most writers hold that in John we have the result of reflections of the Church on the facts contained in the Synoptics at the beginning of the second century.” He also notes that in early versions John appears in each of the four possible positions.

I. THE AUTHOR OF THE FOURTH GOSPEL IS GENERALLY BELIEVED TO BE JOHN THE APOSTLE.

1. Even though John does not name himself as the author, considering the internal evidence coupled with almost unanimous attestation of the early writers, many of whom were either contemporaries of John, or were acquainted with men who were, one might wonder how there could exist a serious opposing view. Yet some critics are greatly impressed with the “discovery” of Eusebius that there were two Johns at Ephesus at the time, one, John the Apostle, and the other, John the Presbyter. The fallacy of Eusebius’ reasoning is evident. He ignores the fact that John, along with other apostles, is called both a presbyter and a disciple of the Lord. Can we doubt that the Apostle John, who wrote I John, also wrote II John and III John in which he refers to himself as “the elder?” (II John 1; III John 1) Can we then doubt that the author of I John is the same as he to whom Peter referred as “the disciple whom Jesus loved, who also leaned back on his breast at supper” (John 21:20); the same disciple that Jesus identified as “the disciple which testifieth of these things, and wrote these things?” (John 21:24)
2. The Gospel of John was written from the eye-witness perception of one who was with Jesus throughout the entirety of His earthly ministry. Not only was John with the Lord from the very beginning, but his relationship was more intimate than that of any of the other disciples. The closeness which Peter referred to in John 21:20; John himself repeatedly acknowledged in this Gospel. (Ch. 13:23; 19:26) John’s devotion to his Lord continued unbroken to the very end. (Ch. 19:26, 27)

a) Matthew, the writer of the first Gospel in our New Testament, was also an eye-witness, but he did not join Christ until Chapter 9 of his Gospel; plus, he did not accompany his Lord into the judgment hall like John did. He was scattered with the others, and did not see Christ again until the day of the resurrection.
b) Mark and Luke both received their information from other sources.

(1) Mark from Peter.
(2) Luke from Paul.

c) John, however, was there to witness everything that he recorded pertaining to the earthly life and ministry of his Lord.

3. John never referred to himself by name. It was no doubt out of modesty and humility that he withheld his name, always referring to himself in the third person. He used phrases like “the disciple that Jesus loved,” or “that other disciple,” etc.
4. John had long thought upon the things that he had seen and known. He did not write until near the end of the first century.

a) Having had the care of Mary placed in his trust (Ch. 19:26, 27), John was kept from much of the earlier Gospel work. However, because of that arrangement, he, no doubt, became even better acquainted with Jesus’ life at Nazareth, from birth until age 30, of which precious little was written.
b) After the death of Mary and the destruction of Jerusalem, John migrated to Ephesus as the last surviving apostle. From there he labored, strengthening the churches which Paul had established.
c) It was from Ephesus that John wrote his Gospel.

5. Some believe that John was urged to write by those about him, who heard him speak of these things, so many of which are unique to his gospel.

II. THERE IS A WONDERFUL UNIQUENESS TO THE GOSPEL OF JOHN.

1. This is not to deny that each of the other gospels bear a certain quality of uniqueness.

a) Matthew, for example, is called the Gospel of the Kingdom, because he presents Jesus Christ as the King of Israel. He, therefore, traces His lineage back through the royal line all the way to father Abraham. (Matt. 1:1-16)
b) Mark sets Jesus forth as the Servant of Jehovah, the one of whom the prophets, especially Isaiah, had spoken. Mark gives no account of His genealogy, or of His birth and early life. He introduces Christ as He is entering public life and service, after taking the torch from His forerunner, John the Baptist. (Mark 1:1ff)
c) Luke presents Christ as the Son of Man, and traces his lineage back, not to Abraham merely, but all the way back to Adam, the first man. (Luke 3:23-38)

2. John, however, gives no genealogy, for he sets forth Christ as the Son of God, and one with the Father, Who is without generation. (Ch. 1:1-4)
3. The Gospel of John is different from the other three Gospels, though there is certainly no disagreement between John and the others. John simply writes from a different perspective.

a) The aim of Matthew, Mark, and Luke, which are called Synoptics, is to recount the events of Jesus’ life and ministry, though not necessarily in the same order. As we have already noted, the particular purpose was not the same in each case. Matthew, writing to Jews, proclaims Jesus as their King Messiah. Mark presents Him not as the King Royal, but as the lowly and humble Servant. Luke, a Gentile, presents Christ as the Son of Man and Savior not only of the Jews, but of the whole world.
b) The purpose of the Synoptic Gospels is to connect Christ to the Abrahamic and Davidic covenants as the hereditary heir of the throne of David. (Matt. 1:1) They demonstrate that Jesus fulfilled the Old Testament prophesies as the rightful Messiah, and present Him as the true Hope of Israel.
c) John, however, does not focus on those things per se. Though he also writes of the life of Jesus, his interest is not so much historical but rather theological.

(1) Though John undoubtedly had all of the intimate details of Jesus’ birth and early life (being the custodian of Mary), he leaves all of that to the other evangelists, and begins with the Person of the Word in eternity. (Ch. 1:1)
(2) He begins higher because he would reach further, even to the spiritual Kingdom of God, in which all believers, regardless of nationality, are sons and heirs of God.
(3) John intends to demonstrate that Jesus, as the eternal Word, is the fulfillment of the original Creation of God. He presents Him to the eye of faith as the true hope of all mankind.
(4) The True Light has come into the world; how will the world receive Him? How will men be either attracted to Him, or repelled by Him, and so reveal themselves in their true character? (Ch. 1:4, 5; 3:18-21)

JANUARY 15, 2017

THE DEATH OF JOSHUA

INTRODUCTION:

1. At the end of Joshua’s full and active life, he called all of the tribes back again to Shechem, there to present themselves before the Lord. (Verse 1) Thirty years before, the same people had gathered unto the same place in order to renew their covenant with God. (Ch. 8:30-35) They had now gathered there to hear the final charge that their great warrior-governor and leader would deliver to them before his death. The people unanimously responded to Joshua’s charge with a solemn pledge that they would not forsake the Lord to serve other gods; that they would put away all strange gods, and serve only the Lord Jehovah, Who had delivered them out of Egypt, and had kept His covenant with them by driving out the Canaanites and giving to them the Land of Promise.
2. Therefore, it was once again, at Shechem that, the covenant was renewed. Each of these renewals was most solemnly done, which is reminiscent of the fact that it was there that Abraham built the first altar to the Lord within the land, and it was there that God appeared to him and promised, “Unto thy seen will I give this land.” (Gen. 12:7) This ancient city was situated near the entrance, with Mount Ebal and Mount Gerizim forming the respective walls.
3. When the covenant was renewed before, Joshua built an altar of great unhewed stones upon which the Law (the Ten Commandments) was written. (Ch. 8:31, 32) On this second occasion we read that “Joshua wrote these words in the book of the law of God.” (Ch. 24:16) There have been various conjectures as to what exactly Joshua wrote in the Book of the Law of God. Some believe he added this book that bears his name (of which it seems logical to consider him the author) to those already written by Moses. Joshua forms the necessary link between the Pentateuch and the historical books of the Old Testament, and it is definitely a complement to the Books of Moses, as it demonstrates God’s power in the performance of that which was promised.
4. Obviously, these closing verses of the book were not written by Joshua, since they contain the record of his death and burial. Who might have appended the account of the great hero’s death we do not know, but it provides an appropriate conclusion to the book.
5. In this final lesson we will consider the burial of three wonderful leaders.

I. THE DEATH AND BURIAL OF JOSHUA. (VERSES 29-31)

A. JOSHUA, HAVING FINISHED HIS COURSE, DIED AFTER THE MANNER OF MEN. (VERSE 29)
1. Joshua could sense that he was coming to the grave. His body was telling him that he was going the way of all flesh. (Ch. 23:1, 2, 14)
2. Joshua’s death was, in this way, different than the death of his predecessor. Of Moses, who was 120 years old at the time of his death, it is written, “His eye was not dim, nor his natural force abated.” (Deut. 34:7) But of Joshua, who was 110 years of age, we read, “Joshua waxed old and stricken in age.” (Josh. 23:1)
a) Moses, even at the age of 120 did not die of old age, as we say, but rather, because God took him prior to Israel entering the land. (See Num. 20:7-12; 27:12-14; Deut. 34:1-4)
b) Joshua, on the other hand, the man chosen of God to succeed Moses and lead the people over Jordan and into possession of the Land of Promise, having finished his course, died of natural causes.
c) Whether the Lord preserves a person in a miraculous way, as in the case of Moses, until his appointed service is completed; or whether He allows nature to take its course, as in the case of Joshua, is entirely within His own wisdom and power.
d) Knowing that our lives are entirely in God’s hands to do with as He wills, may we learn to say, “If the Lord will, we will live and do this or that.” (James 4:15)

B. IT WAS A SAD DAY WHEN THE NATION GATHERED TO HONOR AND BURY THEIR GREAT LEADER TO WHOM THEY OWED SO MUCH. (VERSE 30)
1. They gathered in the city for which he had asked, and which they had given him according to the word of the Lord. (Ch. 19:50)
2. Just as Caleb had requested Mount Hebron for his inheritance, Joshua had asked for Timnath-Serah, and it was there that he was buried.
3. It is noteworthy that throughout scripture we find emphasis given to the matter of burial for these bodies.
4. The burial of Joshua in the border of his beloved inheritance was done as a means of paying their last respects to the memory of a truly great man to whom they owed so much.

C. THE GREATEST HONOR SHOWN TO JOSHUA WAS HIS LEGACY. (VERSE 31)
1. We have noticed the influence that Joshua had wielded during his lifetime; it is gratifying to notice also that the beneficial influence remained upon that generation after his decease. “Surely the righteous shall be had in everlasting remembrance.”
2. John wrote, “Blessed are the dead which die in the Lord from henceforth; yea saith the Spirit, that they may rest from their labours, and their works do follow them.” (Rev. 14:13)
3. That the people did indeed revere and honor their departed leader is seen in the fact that they honored the covenant that he had renewed with them just prior to his death. “And Israel served the Lord…all the days of the elders that overlived Joshua…”
4. The show of love and respect here manifested would have meant very little if afterward they had ceased to walk in the ways of the Lord as Joshua had commanded them. Sadly, many a sacred promise made to a dying saint has come to nothing, but happily that was not the case here.

II. THE BURIAL OF JOSEPH’S REMAINS. (VERSE 32)

A. THE INTERMENT OF JOSEPH’S BONES IN THE LAND OF PROMISE WAS DONE ACCORDING TO HIS DYING REQUEST. (GEN. 50:24, 25)
1. Joseph died in Egypt, but as he was dying, he put his brethren under oath that when God brought them out they would carry up his bones with them.
a) In this request, Joseph was declaring his absolute confidence that the promise made to Abraham, Isaac, and Jacob, God would fulfill. Of all the great examples of Joseph’s faith, the Holy Spirit, in Heb. 11:22 pointed to this “commandment concerning his bones” as the choicest of them all.
b) In this request, Joseph was declaring his oneness with the people of God, and his part in the nation of Israel, which, at the time, was yet to be developed.
c) This request proved that, like Moses, Joseph’s hopes and dreams were not tied to any of the power, fame, and fortune that his exalted position in Egypt afforded him. (See Heb. 11:22-26)
2. Joseph’s bones were kept in a coffin in Egypt until the Exodus, at which time “Moses took the bones of Joseph with him.” (Gen. 50:26; Exo. 13:19)
3. Joseph did not want to remain in a permanent grave until his people had come to permanent rest in the Land of Promise.

B. THE INSPIRED WRITER OF THIS APPENDAGE WAS MOVED TO ADD THE BURIAL OF JOSEPH’S BONES TO THE RECORD.
1. As before noted, Joshua was very likely the author of the book bearing his name, but clearly, he did not write this appendage. (Verses 29-33)
2. The account of Joseph’s burial, though recorded here along with Joshua’s burial, most likely took place at an earlier time.
a) Since Joseph’s coffin had been with the people from the time they left Egypt awaiting burial in the Promised Land, it would make no sense had they waited so long to perform the burial.
b) It is believed by many that the burial took place much earlier, probably at the time of the renewing of the covenant mentioned in Ch. 8:30-35. Joseph’s bones were laid to rest near to the place where his grandfather Abraham first entered the land, and where he built his first altar, and where God appeared to him, the place of Shechem.
c) If that be so, Joseph’s burying place was within his family inheritance; near the border between Manasseh and Ephraim, his two sons.

III. THE DEATH AND BURIAL OF ELEAZAR. (VERSE 33)

A. ELEAZAR HAD BEEN VERY CLOSELY ASSOCIATED WITH JOSHUA AND HIS ADMINISTRATION.
1. He had succeeded to the office upon the death of his father, Aaron.
2. He had conducted the inaugural ceremony for Joshua.
3. He had assisted Joshua in the division of the land.

B. THE TIME OF HIS DEATH IS UNCERTAIN, BUT PROBABLY ABOUT THE SAME TIME AS JOSHUA. (JOSEPHUS)

CONCLUSION:

1. The account of the burial of these three wonderful leaders forms a very befitting close to the Book of Joshua.
2. One by one they had served their generation and had fallen asleep, but their very names direct the attention to the One who remains forever.
a) Joshua means “Jehovah is salvation.”
b) Joseph means “Jehovah may add.”
c) Eleazar means “God is help.”
3. History is ever in the making; time changes, as do conditions and people. Amidst all that is mutable, how good to know that there is One Who never changes. “I am the Lord, I change not.” (Mal. 3:6) “Jesus Christ the same yesterday, and today, and forever.” (Heb. 11:8)

JANUARY 1 / JANUARY 8, 2017

A SOLEMN PLEDGE

INTRODUCTION:

1. Joshua had lived a long and productive life of service to the Lord and His people. Having before proven himself as a faithful minister to Moses, he was later anointed and set apart by the laying on of Moses’ own hands to succeed him as leader of the people of God. (Ex. 17:9; 24:13; 33;11; Deut. 34:9) Upon the death of Moses, Joshua was put in charge (Ch. 1:1, 2), and the Lord immediately began to magnify him in the sight of all Israel, so that the people honored Joshua as they had honored Moses. (Ch. 3:7-4:14) Thus, from the time that Joshua first took command, Israel was blessed with a leader who was trustworthy, and who was above reproach, both as captain and as a spiritual overseer and guide.
2. Joshua’s holy character and faithfulness as a leader is even more fully manifested in these two closing chapters of the book of Joshua, which cover the last days of his life on earth. Knowing that his temporal life was quickly drawing to a close, and being acutely aware that his course was almost finished, he did not withdraw to himself or to his home and family, but rather devoted his remaining time to the preparation of the people for after his departure.
3. Joshua called two assemblies back to back, one at Shiloh and the other at Shechem, for the purpose of challenging and charging the people to remain faithful to the Lord, and thus to secure unto themselves God’s continued blessings after his decease.
4. To Joshua final charge (Verses 1-15) the people gave their solemn pledge. (Verses 16ff)

I. THE HEADS OF THE CONGREGATION RESPONDED TO JOSHUA’S CHALLENGE WITH A SOLEMN PLEDGE TO SERVE AND WORSHIP THE LORD. (VERSES 16-18)

A. JOSHUA CHALLENGED THEM TO CHOOSE AND THEY UNEQUIVOCALLY DECLARED THEIR DECIDED CHOICE. (VERSES 15, 16)

1. This was not mere “lip service.” (See Verse 31)
2. The Lord had mightily used Joshua to effectually instruct and influence that generation for good.
3. Being of the former generation, Joshua faithfully committed the truth which he held to the succeeding generation. (II Tim. 1:13, 14; 2:2)
4. We owe it to our children and grandchildren to pass on to them the great doctrines of the faith in their purity, just as they were committed to us.

B. THE HEADS OF THE CONGREGATION GAVE JUST AND SOLID REASONS FOR THEIR DECISION AND PLEDGE. (VERSES 17, 18)

1. They were in full agreement with Joshua’s initial statements regarding their history as a people with which he prefaced his charge to them. (See Vrs. 2-10) Here they repeat his argument in a more condensed version. (Vrs. 17, 18)

a) How could they choose to serve any other than God who chose them and made of them a people for Himself, and by his mighty power, gave them birth as a nation?
b) As we understand that we too were chosen of the Lord, delivered from bondage, and made His own through a new birth, let us also say, “God forbid that we should forsake the Lord to serve other gods.”

2. The true believer in Christ knows that “The Lord He is God,” for He alone can deliver a soul from the house of bondage and darkness, and bring him into the kingdom of light.
3. The answer given by their leaders reflects a genuine commitment of true faith.

a) It is founded upon sound doctrine. Decision not based in truth will always lack the force of conviction.
b) It is based on deliverance form sin and its bondage by the power of God. Anything less is meaningless. (Vs. 17)
c) It included, as essential, the forsaking of other gods. (Verses 15, 16)
d) It acknowledged that the enemy was overcome by the power of God. But the enemy must still be overcome through daily warfare. (Verse 18)

II. HAVING HEARD THE GOOD ANSWER GIVEN BY THE ELDERS, JOSHUA THEN PUT IT TO THE TEST. (VERSES 19-24)

A. WHY WOULD JOSHUA, WHO PLEADED WITH THEM TO MAKE THIS FAITHFUL COMMITMENT, NOW SEEM TO DISCOURAGE IT? (VERSES 19, 20)

1. Those who make a commitment such as these made must expect that it will be put to the test. God Himself will see to its being tested. (I Pet. 1:5-9; 4:12, 13)
2. Joshua here played “the devil’s advocate,” knowing that many times faith’s severest trials come by the works of an enemy. He therefore suggests the kinds of things that an adversary might say. “You cannot serve the Lord, for He is holy.”

a) This is the type of accusations that Satan makes against believers before the throne of God. (Example of another Joshua Zech. 3:1, 2)
b) Such doubts come over all believers from time to time. When we are confronted with a deep sense of our sin, and at the same time, awed by the realization of God’s holiness, it can cause an overwhelming feeling of doubt and despair.
c) When Christians face these diabolical attacks, we must look to Calvary where Christ atoned for our sins. We must remember that it is in Christ’s perfect righteousness that we stand. (Zech. 3:4, 5; Isa. 61:10)

3. Perhaps these words also express a jealousy and fear for them that they would be tempted to draw back from their commitment. (Verses 19, 20)

a) He resolved to let them know the worst of it should they fail to put away the strange gods from them, for God will tolerate no rivals. “Ye cannot serve God and mammon.” (Matt. 6:24)
b) He would have them to know that should they forsake the Lord and apostatize, there would be no remedy. “He will not forgive…” (Verse 19) “…then he will turn…and consume you.” (Verse 20)
c) Although the thought of turning from the Lord may seem farfetched, nevertheless let us hear this warning for ourselves. (Heb. 6:4-6)

B. HAVING ENDURED THE TEST AND HEARD JOSHUA’S WARNING, THE ELDERS EMPHATICALLY CONFIRMED THEIR FORMER RESOLUTION. (VERSES 21, 22)

1. To Joshua’s words, “Ye cannot serve the Lord,” here was their response: “Nay; but we will serve the Lord.” (Verse 21)
2. Having heard about the severity of the Lord toward apostates, they answered; “Nay, but we will serve the Lord.”

a) They saw God’s holiness and jealousy as essential attributes of His nature, thus also His wrath toward apostates.
b) All that God is in His holy nature render Him worthy of all honor, glory, and praise. To this they heartily agreed.

3. Having heard their testimony and resolution, and in light of the fact that they fully understood and agreed with the conditions and consequences, Joshua declared them to be witnesses against themselves in this matter. (Verse 22)
4. To this they answered; “We are witnesses.”

C. ASSUMING THAT THEY WERE SINCERE, THEY WOULD HAVE NO OBJECTION TO JOSHUA’S NEXT REQUIREMENT. (VERSES 23, 24)

1. Negatively, they must rid themselves of all idols, relics, and images, whether from Egypt, Moab, Canaan, or any other place. The best proof of saving faith is the willingness to put away sin.

2. Positively, they must incline their hearts to serve the Lord. This was their responsibility as individuals. Notice, he said, “…and incline your heart (singular) unto the Lord.”

a) What the sinner could not do before faith came, he now, by grace and a new nature, can do.
b) There shall be no vacuum formed. Former activities will give way to new pursuits.

III. THE COMMITMENT OF THE ELDERS HAVING BEEN TESTED AND CONFIRMED, JOSHUA THEN BOUND THEM TO IT BY A SOLEMN COVENANT. (VERSES 25-28)

A. THE COVENANT IS HERE CALLED A STATUTE AND AN ORDINANCE TO BIND THEM AND THEIR POSTERITY TO GOD EVER AFTER. (VERSE 25)

1. Moses had twice publicly ratified this covenant, once at Sinai, and again in the plains of Moab. (Ex. 24; Deut. 29)
2. Joshua will now have ratified it two times, once at Mount Ebal, and now again at Shechem. (Josh. Ch. 8; and Ch. 24)
3. This covenant was essentially the same as that which they were already bound to by the Law of God.
4. Nothing was any more binding, however there was a renewed awareness of the sacred contract.

B. THE COVENANT WAS MADE OFFICIAL. (VERSES 26, 27)

1. They were themselves witnesses of their oath. (Verse 22)

a) Should they come under judgment for breaking this covenant, their own mouths would offer testimony against them.
b) It is a solemn thought that God has record of every vow or commitment that we have made in our life.
(1) Men sometimes make solemn promises in times of crisis.
(2) Commitments are sometimes made when God’s word makes sobering impressions on the hearts.
(3) Let us not lightly make promises to the Lord, for He does not take them lightly.

2. Joshua put this covenant in writing. (Verse 26)

a) It was laid up in the side of the Ark in that volume which was kept there. (Deut. 31:9, 26)
b) Copies were given to each of the tribes.

3. He erected a monument of witness. (Verse 27)

a) Monuments of witness were made in order to commemorate those things which were not to be forgotten.
b) This stone which probably had some inscription on it would serve to remind them, lest they forget.
c) He said, “This stone…hath heard…” What a rebuke to forgetful oath-takers. “It shall therefore be a witness unto you, lest ye deny your God.”

C. WITH THIS, JOSHUA HAD DONE ALL HIS DUTY, AND THEREFORE DISMISSED THE ASSEMBLY. (VERSE 28)

1. He, with a clear conscience, took his leave of them.
2. He had done his part; he had delivered his soul.
3. It was theirs to honor the commitment they had made. If they failed, Joshua’s hands were clear of their blood. They were witnesses against themselves should they fail to keep this covenant.

DECEMBER 18, 2016

JOSHUA’S FINAL CHARGE

INTRODUCTION:

1. When Joshua delivered his farewell sermon at Shiloh (Ch. 23), it appears that he may have thought he was addressing Israel’s leaders for the last time. Note his words on that occasion: “This day I am going the way of all the earth.” (Ch. 23:14a) Yet, here we find him calling them together again, this time at Shechem, where he would deliver one final message; charging them to remain faithful to God, even the God of their fathers, who had fulfilled to these their children the covenant promises. Joshua could say to these elders, “not one thing hath failed of all of the good things which the Lord your God spake concerning you.” (Ch. 23:14b)
2. Thus Joshua, so long as the Lord left him in this world, seized upon every opportunity to instruct and encourage the people over whom God had appointed him captain and minister. He was of the same mind as the Apostle Peter, who said, “Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that shortly I must put off this my tabernacle.” (II Pet. 1:13, 14) Let us not think that our work for God is done until our life is done. If it seems that our life on earth has been extended, let us conclude that God has some further service for us to do. Welcome as departure may have seemed to Joshua, it was needful for him to abide in the flesh a bit longer for the people’s sake. (Phil. 1:23, 24)
3. Clearly, Joshua had one final charge to deliver before his course would be finished. How grateful we are for this charge. May it be to the benefit of our souls by the Holy Spirit.

I. JOSHUA MADE ISRAEL’S BLESSED AND DIVINELY FAVORED HISTORY THE BASIS AND STRENGTH OF HIS FINAL CHARGE. (VERSES 1-13)

A. THE PLACE WHICH WAS CHOSEN TO DELIVER IT WAS OF PARTICULAR HISTORICAL SIGNIFICANCE. (VERSE 1)

1. Some have suggested that perhaps Joshua chose Shechem for convenience, since it was closer to his home in Timnath-serah than Shiloh, and therefore, more accommodating to his stricken condition. However, from the manner in which the charge begins, it seems more likely that God, Who gave Joshua the word to deliver, also chose the place. “Thus saith the Lord God of Israel.” (Verse 2a)
2. The history begins with the call of Abraham, and Shechem was the place where the original trustee of the covenant settled when he first came into Canaan, and it was there that God appeared to him. (Gen. 12:6, 7)
3. It was also very near to Shechem, where, in more recent history, the covenant was renewed at Mount Ebal and Mount Garizim, soon after they entered the land. (Josh. 8:30)

B. IT WAS BEFORE GOD, WHO HAD SO WONDERFULLY FAVORED THIS PEOPLE THAT THEY WERE GATHERED. “AND THEY PRESENTED THEMSELVES BEFORE GOD.” (VERSE 1c) It may well be that the Ark of The Covenant had been brought to Shechem for this special occasion. Thus, the people are said to present themselves before the Lord, the Ark being the token of His presence. This would explain why this meeting place was called “the sanctuary of the Lord” in Verse 26. It was the presence of the Ark that made the tabernacle at Shiloh the sanctuary of the Lord.

1. Clearly, Joshua and those who gathered to hear him were aware that this was a solemn and sacred assembly.
2. Joshua was highly respected by the people (Ch. 4:14), but particularly when he was God’s messenger in holy things. It should always be that God’s ministers are highly esteemed for their work’s sake, (I Thess. 5:12, 13) which essentially consists of declaring the Word of God.
3. When we gather to hear the preaching of the Gospel, may we “present ourselves before God,” for true ministers are His ambassadors, and speak in His stead. (II Cor. 5:20)
4. Where two or three are gathered in Christ’s name is our holy sanctuary, because He is in the midst. He is the true Ark of the Covenant.

C. JOSHUA HERE REHEARSED TO THE ELDERS OF ISRAEL THE UNIQUE HISTORY OF THAT PECULIAR NATION WHICH WAS DISTINCTLY GOD’S OWN BLESSED AND COVENANT PEOPLE. (VERSES 2-13)

1. God had chosen Abraham, an idol worshipper who dwelt with his kindred in Ur of the Chaldees, which was “on the other side of the flood,” that is, on the other side of the great River Euphrates.

a) It was their father, Abraham that God had of His own will singled out, and chosen to bless.
b) Abraham was chosen from among his kindred, and called out. (Gen. 12:11)
c) Ur was a place that was celebrated for learning but was steeped in idolatry, for “the world by wisdom knew not God.” (I Cor. 1:21)
d) The Lord said, “And I took your father Abraham…and led him,” otherwise he would never have come out. So it is with all of Abraham’s spiritual seed, they would remain in the world apart from Christ if the Father did not draw them. (John 6:44, 45)

2. God brought Abraham to Canaan, even to Shechem, where they were now gathered, and there multiplied his seed through Ishmael, the son of the bondwoman, and particularly through Isaac, the seed of promise. (Verse 3)
3. God gave to Isaac twin sons, Jacob and Esau, whom He separated, giving to Esau Mount Seir, and sending Jacob, who had obtained the birthright, down into Egypt, where He would make of him a great nation. (Verse 4)
4. God used Egypt like a mother’s womb, to nourish and develop His son until the time when He would bring him forth. (Verses 5-7)
a) It was there that God sent Moses and Aaron to lead the children of Israel in their exodus from Egypt. (Vs. 5)
b) God did bring them forth with a mighty hand, even destroying Pharaoh and his armies in the process. Egypt itself was expendable, and God literally gave the mother for the life of the child. (Verses 6, 7; see Isa. 43:3)
c) He protected them in the wilderness for forty years, preserving the seed unto the next generation. “And ye dwelt in the wilderness a long season.” (Verse 7c)

5. God destroyed the Amorites and gave their lands to the Israelites for a possession. (Verse 8; Num. 21:21-35; Deut.2:32f; 3:1f)

a) What an amazing victory that was! Israel was able to do the impossible because God fought for them and delivered the kingdom of Sihon and Og into their hands.
b) Of that great victory the children of Israel had been recently reminded. (Ch. 22:1-9)

6. God defeated the plot of Balak, king of Moab, and Balaam, the false prophet, in an effort to curse the children of Israel. (Verses 9, 10; Num. Chs. 22-24)
7. God brought them safely and triumphantly into the land of promise, and delivered the Canaanites into their hands. (Verses 11, 12)

a) Their first battle was won decisively by the mighty power of God alone. There was no conventional weapon raised by Israel’s army. (Verse 11a; Ch. 6)
b) The two great campaigns led by Joshua, which gave Israel possession of the land from north to south, were won through various divine interventions. (Verse 11b; Chs. 10, 11)
c) Here Joshua confirms what had been before promised; that God had indeed sent hornets before Israel in these campaigns (Exo. 23:28), this in addition to raining down hailstones (Ch. 10:11) and other kinds of supernatural interventions. (Verse 12)

8. God had, according to His promise, given His people lands for which they did not labor, and cities which they did not build. (Verse 13)

a) We know that our heavenly Canaan is a land of unspeakable delights which our Lord has gone to prepare. (John 14:2; I Cor. 2:9)
b) But, even in this life, the Lord makes the labors and investments of all men to serve us. (I Cor. 3:21, 22)

II. JOSHUA REHEARSED ALL OF THIS HISTORY IN ORDER TO CHALLENGE THE PEOPLE AND REMIND THEM OF THEIR OBLIGATION TO SERVE THE LORD THEIR GOD HEREAFTER. (VERSES 14, 15)

A. THEIR DUTY WAS SIMPLE AND SIMPLY PUT. (VERSE 14)

1. “Fear the Lord.”

a) Reverence and worship His majesty.
b) Dread His displeasure so as to remain faithful to Him.

2. “Serve Him in sincerity and in truth.”

a) They were to keep up true religion, not just outwardly, but inwardly.
b) They must therefore abide in God’s truth, being obedient to His word.

3. “Put away the strange gods.”

a) Since this admonition is repeated in Verse 23, it would seem that some of them may have secretly held on to some of the old idols of the Chaldeans and the Egyptians.
b) Jehovah will have no rivals. He will be worshipped above all, or not at all. (Psa. 96:4)

B. AS FOR JOSHUA, THE MATTER WAS SETTLED. (VERSE 15)

1. It is up to every individual to make his choice. “If it seem evil to you to serve the Lord, choose you this day whom you will serve.”

a) The alternative choices were before them, some from the past, others from the present.
b) We are faced with like choices. Many are the idols that are worshipped by men and women of our present world, some are old as mankind itself, and others are of more modern invention; yet in a sense there is nothing new.

2. Joshua had made his choice, and since it was given him from God to make that choice, it was not subject to change.

a) He was not “halt between two opinions.” (I Kings 18:21)
b) He also, as head over his own household, spoke for them all. In the final analysis we cannot choose for our children, but so long as they are under our roof we can speak for them, and we can disallow behavior that is not honoring to God.
c) Let us be so resolute as Joshua, and say, “As for me and my house we will serve the Lord.”