Joshua 24:21

I. THE TERMS OF THE COVENANT. It was to bind the people to their promise to renounce the old life of sin and idolatry, and to enter upon and remain in the true service of God. Nations are proud of protecting treaties, constitutional pledges, charters of liberty, etc. No nation ever took a more important covenant than this. The chief question for all of us is whether we will live for the world or for God. The gospel brings to us a new covenant. The promises are greater, the terms are more light. Yet we must choose and resolve and yield ourselves in submission to it if we would enjoy the advantages its offers. This covenant has two sides. God pledges His blessings, but we must pledge our devotion. His is the infinitely greater part. Yet if we fail in ours God's promises of blessing no longer apply.


(1) It was to preserve the memory of the pledge. Men make resolutions in moments of exaltation which they are apt to forget when the feelings which gave rise to them have subsided. Yet it is just then that they are most necessary. They are not needed when they are freely made, because the impulse to resolve would carry out the action without the resolution. Their real value is for those seasons of trial and service when the lack of a strong spontaneous impulse makes it necessary to fall back on some fixed principle.

(2) It was to secure the execution of the pledge. It is easy to promise. The difficulty lies in the performance. God is only mocked with the devotion of the sanctuary which is not followed by the service of the daily life. Hence we need to preserve and carry the high impulses of worship into the work of the world. Many men live two lives, and the life of the Sunday has no bearing on that of the week day. We should use all means to bring religion into life.


(1) There was an appeal to memory. The people were to be witnesses against themselves. We should treasure in the memory and often call to mind the thoughts of our seasons of spiritual elevation.

(2) There was a written record. Writing remains unchanged with the varying moods of men. It may he well to write our higher thoughts and deeper resolves for our own subsequent private meditation. The New Testament is a written covenant.

(3) There was a memorial stone. This would be always visible. So the covenant would be often called to mind. We often need to have our memories refreshed and our thoughts called back to the great practical truths of Christianity. Hence the utility of preaching not only new ideas, but truths that all of us know, and yet that all need to be reminded of, and to have often brought before us for practical application. The stone would not lose its value as it became old and familiar. Truth does not grow feeble with age, nor is it the less important because it is the more familiar. - W.F.A.

If ye forsake the Lord... He will turn
I. THE REASONABLENESS OF EXPECTING THAT ABUSED MERCIES MUST LEAD TO MORE AGGRAVATED PUNISHMENT. We see this clearly in the history of Israel. Their career as a nation was marked by perfidy and ingratitude; at almost every step of their progress we find them in rebellion against the Most High — "forsaking the Lord, and serving strange gods." And how did God deal with them when they thus acted? Is it not the case that He scourged them, and caused them to suffer punishment? Look at the plagues that befel them in the desert; look at the slaughters which God permitted them to experience in warfare with their enemies. And who can survey the subsequent history of the Jews, and not read a fulfilment of the threatening contained in our text? And what we are desirous you should gather from the foregoing observations is mainly this, that no experience of good at the hands of the Almighty affords warrant to expect that future disobedience will not be visited with righteous severity. "If ye forsake the Lord and serve strange gods, then He will turn and do you hurt and consume you, after that He hath done you good."

II. THE JUSTICE OF THE DEALING WHICH IS REFERRED TO IN THE THREATENING BEFORE US. NOW it will be admitted that every reason was given Israel to expect the continuance of the Divine favour and protection. We think it easily to be perceived that one main purpose of the Almighty in the calling of Israel as a nation was to maintain upon earth, through means of that race, the pure knowledge of Himself; to afford a witness to the unity of Jehovah, and against idolatry; to secure glory to Himself by the exhibition, on the part of this people, of a consistent obedience. Surely, then, if this purpose was, through the nation's profligacy and disobedience, altogether thwarted, if all the resources which God gave them of national strength were abused and corrupted, indeed it were strange not to perceive that their conduct in this respect released every presumed obligation "to do them good," and in short vindicates to the letter the justice of the warning, "If ye forsake the Lord, and serve strange gods, then He will turn and do you hurt, and consume you, after that He hath done you good." And now, to take a more comprehensive range, from looking at the case of the Jewish people let us turn to that of mankind in general. Does it appear that God can be just in the apportionment of unmitigated wrath to mankind, notwithstanding all the manifestations of His determination to do them good? There are two grand exhibitions to be met with of God's merciful intention towards mankind at large, to do them good. The first of these is furnished by creation, and the second by redemption. Our object of inquiry is simply this: whether the display of God's love in creating or redeeming mankind offers any reason to conclude that, in harmony with His justice, He cannot "turn and do them hurt, and consume them." To begin with creation: no man can doubt that his creation is the proof of a purpose on God's part to "do him good." Beyond all question this purpose was man's happiness, but then his happiness was to consist in assimilation to the Godhead; and if upon man devolve the guilt of having voluntarily destroyed and renounced that similitude, where is the inconsistency of the dealing, should God "turn and do him hurt, and consume him"? The nobler the faculties wherewith he was endowed the brighter the evidence of God's purpose to "do him good," the stronger then seem to me the reasons wherefore wrath should be executed upon those by whom the faculties are abused and the evidence slighted. We turn, lastly, to the manifestation of God's goodness as displayed in redemption. There have been those who have argued — redemption is the evidence of a love so surpassing, they can never believe God will sentence to destruction those whom He has redeemed at such cost. "The method of our atonement involves an expenditure of such wisdom and mercy, that how can we conceive of the Almighty as permitting its objects finally to perish?" Mast to reason thus is equally, as in the former instances we have adduced, to overlook one main purpose of God in the scheme of human redemption. Is it not strange that men who have been made the objects of a sacrifice so costly should regard it so lightly and requite it so coldly? We may wonder that redeemed sinners should perish, but is it not more wonderful that redeemed sinners should refuse to be saved? Again, let us revert to the purpose of God in redemption. Indeed it was to bless the whole earth; it was to ransom humanity from the bondage of evil, and to exalt it to transcendent felicity. But after all, throughout every dealing of God with His intelligent creatures, we may discover the purpose to treat them as responsible beings, free to reject the overtures of His mercy. Now, redemption is offered upon certain terms; man is required to repent and to believe in order to be saved. It is no part of redemption to offer him an entrance into heaven irrespective of a moral fitness, to render him meet for heaven's enjoyments; and in the acquisition of this moral fitness man is required to co-operate with the Divine Spirit. He can refuse to profit by what God hath done for him, and thus prove himself a despiser of the love which is so unsearchably great. He can resolutely withstand the design of the Almighty in redemption, namely, that he should glorify God, both in his body and soul; and, I ask, if it be possible for Him to act thus, is there not justice in the sentence which awards him to suffer in spite of all the declared willingness of God to do him good?

(Bp. R. Bickersteth.)

I. THAT WE ARE UNDER OBLIGATIONS TO SERVE THE LORD FROM OUR OWN CHOICE, OR VOLUNTARY ENGAGEMENTS. Here I would premise that though voluntary obligations, taken upon ourselves by our own act, have something of a peculiar force in them, yet they are not the only obligations we are under to serve the Lord. We are bound to be His servants whether we will or not. His character as our creator, our preserver, and benefactor, and as a being of supreme excellency, give Him the most firm and indisputable right to our obedience. But though we are all under obligations to God, independent upon, and prior to, our own consent, yet there are a class of obligations which we have personally, and by our own act, taken upon ourselves; and in the breach of these we are guilty of more direct and aggravated perjury.


1. You yourselves are witnesses against yourselves that you have chosen the Lord to be your God. You know and confess that you have been dedicated to God in baptism; and some of you know it was your own act and deed when capable of choosing for yourselves. You also know in your own consciences that you are often present at the table of the Lord, and there you renew your covenant with God afresh.

2. You are witnesses against one another that you have chosen the Lord to serve Him. You have seen the transactions that have passed between God and you in His house; you have seen some baptized themselves, some presenting their children to baptism, and so renewing their own covenant with God; some sealing their religious engagements at the Lord's table.

(President Davies.)

Aaron, Amorites, Balaam, Balak, Beor, Canaanites, Egyptians, Eleazar, Esau, Girgashite, Girgashites, Hamor, Hittites, Hivite, Hivites, Isaac, Israelites, Jacob, Jebusites, Joseph, Joshua, Nachor, Nahor, Nun, Perizzites, Phinehas, Seir, Serah, Terah, Zippor
Canaan, Egypt, Euphrates River, Gaash, Gibeah, Jericho, Jordan River, Moab, Red Sea, Seir, Shechem, Timnath-serah
Joshua, Nay, Servants, Serve
1. Joshua assembles the tribes at Shechem
2. A brief history of God's benefits from Terah
14. He renews the covenant between them and God
26. A stone the witness of the covenant
29. Joshua's age, death, and burial
32. Joseph's bones are buried
33. Eleazar dies

Dictionary of Bible Themes
Joshua 24:14-23

     5541   society, negative

Joshua 24:14-24

     7160   servants of the Lord
     8466   reformation

Joshua 24:14-27

     8145   renewal, people of God

Joshua 24:19-24

     5923   public opinion

Joshua 24:21-24

     6622   choice

February the Tenth Registering a Verdict
"The Lord our God will we serve, and His voice will we obey." --JOSHUA xxiv. 22-28. Here was a definite decision. Our peril is that we spend our life in wavering and we never decide. We are like a jury which is always hearing evidence and never gives a verdict. We do much thinking, but we never make up our minds. We let our eyes wander over many things, but we make no choice. Life has no crisis, no culmination. Now people who never decide spend their days in hoping to do so. But this kind of life
John Henry Jowett—My Daily Meditation for the Circling Year

A Summary of Israel's Faithlessness and God's Patience
'And an angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. 2. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? 3. Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods
Alexander Maclaren—Expositions of Holy Scripture

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon
Lewis Bayly—The Practice of Piety

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which
Arthur W. Pink—The Sovereignty of God

And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is...
43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness.
Athanasius—Select Works and Letters or Athanasius

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions
John Cunningham—The Ordinance of Covenanting

The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him,
Thomas Watson—The Ten Commandments

Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing
Mildred Duff—The Bible in its Making

"The Carnal Mind is Enmity against God for it is not Subject to the Law of God, Neither Indeed Can Be. So Then they that Are
Rom. viii. s 7, 8.--"The carnal mind is enmity against God for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." It is not the least of man's evils, that he knows not how evil he is, therefore the Searcher of the heart of man gives the most perfect account of it, Jer. xvii. 12. "The heart is deceitful above all things," as well as "desperately wicked," two things superlative and excessive in it, bordering upon an infiniteness, such
Hugh Binning—The Works of the Rev. Hugh Binning

Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to
John Cunningham—The Ordinance of Covenanting

The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the
John Edgar McFadyen—Introduction to the Old Testament

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