旧约研究4——约书亚记 JOS——第 四 课 圣约的忠诚
目录
一、介绍
二、圣约告诫
结构和内容
约书亚的召聚
约书亚的讲道
约书亚记23章2-8节
约书亚记23章9-13节
约书亚记23章14-16节
原本含义
上帝的权柄
上帝的圣约
摩西律法的准则
上帝超然的大能
以色列全体
三、圣约重申
结构和内容
召聚
讲道和回应
第一个呼召和回应
第二个呼召和回应
第三个呼召和回应
确认仪式
遣散
原本含义
上帝的权柄
上帝的圣约
摩西律法的准则
上帝超然的大能
以色列全体
四、基督徒应用
奠基
延续
成全
五、结论
一、介绍
想象你正观赏一出舞台戏，其中有个角色几乎每一幕里都领衔主演。显然在这故事里，他所做的很重要。但是，在最后的场景，他却站到舞台中央，向他的观众解释整场戏剧的重大意义。
就许多方面而言，这正是约书亚记的写照。在书里，约书亚具有主导角色，他做的每件事都很重要。但是到最后的场景，本书的作者使用约书亚的两篇讲道，向以色列百姓揭示出整本书的重大意义。
这是约书亚记系列的第四课，我们用以色列圣约的忠诚为其标题。在这一课里，我们要探讨约书亚记的第三、也是最后的部份，如何借着呼召以色列百姓要忠诚信守与上帝的圣约，来揭示本书的重大意义。
在这个系列的前面几课，我们谈到约书亚记的原本含义，可以总结如下：
约书亚记书写的目的，是向面临类似挑战的后来时代讲述，在约书亚时代以色列得胜的征服，支派的产业，和圣约的忠诚。约书亚记最初的辑成，是要引导在士师时期，或是君王时期，甚至晚至巴比伦被掳时期的旧约以色列百姓的人生。它谈到原本的会众以上帝圣约子民的身份，如何处置他们的仇敌，管理他们的家园，以及行使他们的特权和职责。
正如我们在之前几课所知道的，为了达成这个目标，约书亚记的作者将他的书分成三个主要部份。在1到12章，他着重于以色列得胜的征服；在13到22章，他将注意力转移到以色列支派的产业；然后在23和24章，他专注于以色列圣约的忠诚。在这一课，我们要探讨的就是最后这个主要部份。
约书亚记第三部份包含两个重要部份和一段后记。它始于一个讲道，记载在23章1到16节，约书亚向以色列人提出圣约告诫，然后是24章1到28节，在圣约重申的庆典仪式里，约书亚第二次对他们讲道。接着是29到33节的一个简短后记，记载约书亚的过世和几个接续的事件。
在以色列圣约的忠诚这一课里，我们要以三个步骤来查看最后这几章。首先我们要看约书亚在他首次的讲道里给予的圣约告诫，然后我们谈到以色列的圣约重申或更新，包含对后记的一些评论；最后我们要探讨这个部份的基督徒应用。让我们先来看约书亚的圣约告诫。
熟悉圣经的人都知道，旧约和新约圣经的作者们经常警示他们的读者不要违逆上帝。但许多福音派信徒却没有把这样的警示与圣经的“圣约”观念联系在一起；我们只是倾向于把上帝的圣约和祂的祝福相提并论。在这个系列里，我们看到约书亚记的作者经常表明上帝透过祂与以色列的圣约，向以色列人显示祂的恩慈。但是在本书的23章，我们会看到，作者提出警诫，当上帝的子民违背祂的圣约时，有哪些审判会临到他们。
我们要以一个惯用的模式来探讨约书亚记的圣约告诫。首先，我们要研究这个部份的结构和内容；第二，我们要思考它的原本含义。就是它要给予最初的会众什么影响。让我们先来看这一章的结构和内容。
你应该还记得约书亚率领以色列人征服了迦南的核心地带，也在南疆和北疆打了几个主要战役。他派遣以色列人定居于各支派分得的产业，也维持约旦河以西与约旦河以东的民族合一。但是在本书的这章节，作者着重于约书亚召聚的一个大会，可能是在以法莲境内的示罗。以色列人聚在那里，聆听约书亚给予的极其重要教训。
就我们的研讨，我们要分两个步骤来看这一章，首先是约书亚的召聚。出现于23章1节到2节上半节。
约书亚记有几次提到约书亚召聚以色列人，但是23章的这个召聚，显示出作者认为这个大会比之前的几次集会都更加的重要。
首先，在23章1节，作者提到“约书亚年纪老迈。”当然，同样的词语曾出现于本书第二主要部份的开头，在13章1节；可是在这里，作者又加上几个字：“已经多日。”顺着这些字句，23章2节，约书亚开始他的讲论，说道：“我年纪已经老迈。”然后在14节，他甚至讲到：“我现在要走世人必走的路。”作者着重于约书亚的年迈，显示这个大会，是他身为以色列领袖所采取的最后行动之一。就像现今人们留意一个临终之人的遗言，原本会众里，每个忠信的以色列人都知道这是非常重大的事件。
再者，23章2节，也提到“约书亚把以色列众人的长老、族长、审判官，并官长都召了来。”注意，在这里，约书亚并没有对大祭司，或是高层的利未人说话，他们多半是没有与以色列其他百姓居住在一地。约书亚乃是透过那些经常接触百姓的各层领袖们，来对“全体以色列人”说话。未来要执行约书亚即将要给的教训，正是“那些长老，族长，审判官和官长”的职责。因此，我们看到，在这个大会里，约书亚提出的是每一天，在每个生活领域，影响每个以色列人的事情。 但是，这个大会为何如此重要？答案是在23章的第二部份，约书亚的讲道中。从2节的下半节到16节，约书亚警告以色列人不可违逆上帝的圣约。
我们之前已经详细谈过上帝的圣约。不过，简而言之，上帝的圣约显示是上帝为祂的国度设立的中枢治理纲领。我们可以把这些圣约条款的动态分成三大类：上帝的恩慈，人类的忠诚和祝福与咒诅的后果。
当我们谈到上帝的恩慈时，要记住上帝的仁慈如何启动和持续于祂所有的圣约。人类绝对无法凭自己的德行或力量来开始或是持续与上帝的立约关系。上帝的恩慈永远是最紧要的。与此同时，上帝的圣约也引发人类的忠诚之期望，以此作为对上帝恩慈的感谢回应。按着上帝对人的诸般作为，人类也被告知向上帝献上忠诚的事奉。此外，在圣经里，上帝的圣约也带来祝福和咒诅的后果。当上帝的子民忠于祂，信守祂的诫命时，就领受祂丰富的祝福。可是他们若是不忠诚，违逆祂的诫命时，就会遭遇祂的咒诅。
圣经的作者们指出这些圣约动态经常以人们难以明白的方式展现。上帝的忍耐和赦免，以及祂的严厉和审判，常让人感到惊讶，因为祂的作为超乎我们能以理解的。但是圣经作者一再的向我们保证，上帝总是忠于祂圣约的条款，而且以无比的良善、知识和智慧去实践那些条款。
我们即将看到，23章里，约书亚的讲道直接提到这三个圣约动态。不过，他的重点是警告以色列人，若公然违逆上帝，他们会遭受的咒诅。
在23章约书亚对百姓说话，前面的16节里，他讲到圣约的警诫，约书亚提醒他们上帝吩咐他们要忠诚。整本书谈到立约的上帝，上帝的恩慈，为他们争战，让他们得胜的上帝，眷顾恩待他们的上帝。但是最重要的是，上帝要我们忠诚。因此约书亚告诉百姓要顺服，也谈到顺服和违逆的各自后果。正如其他的圣约，这个圣约不只是一个大有能力的王与一个弱小的王订约，不只是这位权能之王的恩慈，也吩咐我们要忠诚，以及顺服与否，忠诚与否的后果。整本书都是讲上帝的伟大，立约的上帝作的每件事，都不是因为我们理该配得，而是因为祂与我们立约——约书亚警诫百姓不可忘记，我们也是要信守与上帝的圣约。— 奥楠·克鲁兹牧师尽管在如此重要的大会上，约书亚可能还说了许多话，但作者将他所说的总结为三段。每一段都是以上帝的恩慈开始，接续是着重于圣约的忠诚，圣约的后果，或是两者。
约书亚记23章2-8节. 在23章2到8节，以上帝对以色列恩慈的两个例子开始。3节，约书亚提醒以色列人，他们得胜的征服乃是因为“为你们争战的是耶和华——你们的上帝。”还有在4节，约书亚回顾上帝亲自把“所剩下的各国……分给你们各支派为业。”
然后，约书亚转而谈到以色列人必须心存感谢的忠诚于上帝。第6节，约书亚呼召以色列人“要大大壮胆，谨守遵行写在摩西律法书上的一切话。”这些话呼应1章7节，上帝对约书亚的吩咐。但是循着这些熟悉的要忠诚事奉上帝的字句，我们发现有个特别的呼召，书里第一次提到约书亚呼召以色列人，要避免迦南人的偶像崇拜和他们社会的那些败坏行为。第7节，他讲到：“不可与你们中间所剩下的这些国民搀杂。他们的神，你们不可提他的名，不可指着他起誓。”并且在第8节，约书亚告诉以色列人要“专靠耶和华——你们的上帝。”
我们无需多说，约书亚禁止以色列人拜偶像并非新事。十条诫命的头两个诫命，和摩西五经中的许多其他经文都警诫拜假神带来的败坏后果。但是作者在此提及，乃是明确显示，这件事对他在本书前面部份所写的一切都是至关重要。在约书亚的领导之下，上帝为祂的子民所成就的一切，以色列人就有义务不得转向别的神。
约书亚记23章9-13节. 23章9到13节，记载约书亚第二段讲道，也是始于上帝的恩慈。第9节，约书亚提醒以色列人，“耶和华已经把又大又强的国民从你们面前赶出。”还有第10节，他说道：即使现今，“耶和华——你们的上帝……为你们争战。”
然后，就如第一段讲道，在11节，约书亚呼召以色列人要以忠诚回应上帝的恩慈。他劝勉他们要“爱耶和华——你们的上帝。”约书亚在此乃是引用最大的诫命申命记6章5节，经文如此说：“你要尽心、尽性、尽力爱耶和华——你的上帝。”在申命记和约书亚记，爱上帝，就是全心全意奉献于主耶和华，而非其他神祗。
但是在第二段讲道里，约书亚有更进一步的表达。为了显示持守专一奉献的必要性，他警诫他们违逆上帝之后严重的咒诅后果。在12和13节，他如此说道：“你们若……与你们中间所剩下的这些国民联络，彼此结亲，互相往来……你们的上帝必不再将他们从你们眼前赶出。”他接着又说：“他们却要成为你们的网罗、机槛……直到你们在……这美地上灭亡。”尽管上帝为他们行了许多事，以色列人若循着留在应许之地的迦南人所作所为，他们必然会承受上帝严厉的审判。
就许多方面而言，只着重于咒诅是很不寻常的。其他的经文，例如出埃及记19章4到6节，我们看到经文只提到未来祝福的正面结果。而申命记28章和30章15到19节，则是把祝福和咒诅相提并论。但是在约书亚的讲道里，他只提到咒诅的未来后果。
约书亚记23章14-16节. 在23章14到16节，第三段的讲道里，约书亚再次以上帝的恩慈开始，在14节，我们读到“耶和华——你们上帝所应许赐福与你们的话没有一句落空。”这句话是涉及21章45节，作者在那里有过类似的声明。但是在第三段讲道里，约书亚略过要忠诚的呼召，直接警诫以色列人违逆圣约的严重后果。在23章15节，他强调，上帝会“使各样祸患临到你们身上，直到把你们从……这美地上除灭。”就如利未记26章和申命记4章和28章的教导，悖逆上帝导致以色列的毁灭，离开应许之地而被掳流放。
这几段话语的进展显示约书亚讲道的主要重点。首先，他要警诫以色列人，如果他们对于上帝的恩慈不怀感谢，咒诅必然临到他们。
值得注意的是，约书亚并非指一些小的失误会招致这些可怕的后果。23章16节，他警诫以色列人不要违背耶和华——你们的上帝吩咐你们所守的约，去事奉别神，这句经文里的违背一词，译自希伯来文的动词abarרבַעָ；作者用这个字表达严重叛逆的罪行，就像7章10和15节亚干所犯的罪。约书亚想的不是行为的瑕疵或是小失误，而是在意拜偶像那样的背叛，或是事奉其他神祗那种败坏性的罪。
23章16节的经文很清楚显示，他是告诫百姓不要去事奉其他的神。在此情况下，违背耶和华的圣约是涉及触犯头两个诫命，也因此就违背祂的圣约。这就是在利未记26章讲到约中的祝福和咒诅，摩西警诫百姓不要行的事情，还有在申命记4章25到31节，以及申命记28到32章，摩西也敦促他们不要如此行。所以，约书亚只是接续他的导师摩西的指示。他劝告百姓——现在他们已经进入也征服了应许之地——就不要触犯诫命，以致违背主耶和华的约。摩西警告违逆的后果，就是离开应许之地而被掳；同样的，约书亚也劝吁他们，要持守圣约，才得以在应许之地长久居留。— 詹姆斯·哈密尔顿博士我们记住了约书亚圣约告诫的结构和内容，现在要来思考这一章的原本含义。
总体而言，我们不难想象约书亚记的作者希望这一章对于他原本读者的影响。在士师时代，因为以色列人已经涉入迦南人的偶像崇拜，他们已经开始经历圣约的咒诅。在君王时期的不同阶段，因为拜巴力和其他神祗，更可怕的后果已经临到以色列人。当然，至终以色列人被掳到巴比伦，就如约书亚说过的。因此，作者不容许他的会众为他们艰苦的景况责怪上帝，认为祂没有信实的对待祂的百姓；而是明确告诉他的原本会众，因为他们没有持续忠于上帝，才导致那些审判临到。
为了说服他的会众要为当时的景况承担责任，作者在圣约告诫里交织了贯穿约书亚记的五个主题。
首先，在约书亚的召聚里，他显示大会背后上帝的权柄。在23章2节前半节，作者提到召聚百姓的是约书亚。我们知道，作者一再强调上帝授权让约书亚成为继承摩西权柄的人。所以，作者谈到约书亚召聚百姓，然后是2到16节的讲道，作者以此强调这两者背后上帝的权柄。
我们已经暗示过，本书的这一章提出的一个观点，是许多原本读者难以接受的。许多人不愿意为没有守约的后果负责。因此，作者强调原本会众应当缄默，清楚表明是约书亚曾亲自说了这些话。
第二，在约书亚的讲道里，圣约告诫乃是专注于上帝的圣约，这是无庸置疑的。23章4节，作者描述约旦河东为以色列的产业，就是引申上帝的圣约。你应该记得“产业”的希伯来字是“nachalah”הלָחֲנַ，意思就是起誓应许给先祖的地方，或是圣约，例如创世记15章18节的经文。我们也记得在23章16节，约书亚总结他的讲道，告诫以色列人不要“违背耶和华——你们上帝吩咐你们所守的约。”
作者着重于上帝的圣约，乃是呼召他的原本会众，对于上帝向他们和他们祖先所显示的恩慈，要表达感谢之心。而约书亚告诫他们，如果他们不心存感恩，就会遭致上帝咒诅的严重后果。
第三，约书亚圣约告诫也以几个方式强调摩西律法的准则。在约书亚的讲道里，23章6节，他吩咐以色列人要“谨守遵行写在摩西律法书上的一切话。”在23章11节，约书亚吩咐以色列人要“爱耶和华——你们的上帝。”这是引自申命记6章5节摩西的律法。还有第7节，约书亚吩咐以色列人不可“与这些国民搀杂，”或是叩拜他们的神。以上这些，以及8节和12节的类似教导，都是引自申命记7章3节和10章20节的经文。
作者指出，约书亚引用摩西的律法，来提醒他原本会众一个不断出现于书中的观点，要想领受上帝的祝福，唯一的指望就是重申更新他们忠于摩西律法的准则。
第四，详细说明约书亚圣约告诫的这一章，也让人留意上帝超然的大能。例如，在23章1节约书亚呼召的纪录就提到上帝的大能，经文如此声明：“耶和华使以色列人安静，不与四围的一切仇敌争战。”这个主题也数次出现于约书亚的讲道。在23章3节，约书亚提醒以色列人，说：“为你们争战的是耶和华——你们的上帝。”在第5节，他向他们保证，说：“耶和华——你们的上帝必将你们的仇敌从你们面前赶出去，使他们离开你们。”在9节他重复这个主旨，说道：“耶和华已经把又大又强的国民……赶出。”还有第10节，他说道：“耶和华——你们的上帝照他所应许的，为你们争战。”就上帝对以色列的审判，约书亚也提到上帝超然的大能，在15节，如此说：“耶和华也必……使各样祸患临到你们身上，直到祂除灭你们。”还有16节，约书亚警告他们：“耶和华的怒气必向你们发作。”
我们可以看到，作者一再指出约书亚如何提醒以色列人上帝超然的大能。他希望约书亚说的话能激励他原本读者能生发感谢而蒙福。按着这个脉络，他也警戒不忠诚会带来的超然咒诅，期望在他们心里激发恐惧，而导致悔改回转。
第五，23章圣约告诫也强调以色列全体的参与。在约书亚的呼召里，第2节提到约书亚是召聚“以色列众人”。在约书亚的讲道里，他警告违逆上帝的圣约而遭致的咒诅后果，并非只适用于一些上帝的百姓而已。以色列通国的未来是根据约书亚在这一章所宣告的原则而定。
毫无疑问的，约书亚记的作者在23章着重于这个主题，乃是呼召以色列每个人都要留意约书亚所说的话。如同约书亚时代那样，在作者的时代，以色列全国也需要留意约书亚的告诫，唯有如此，他们才能指望得到上帝的祝福。
上帝指示以色列人他们该行和不该行的事，但是，他们却和邻近的人一样，叩拜其他的神，行一些可怕的仪式。而上帝是要以色列人忠于和祂的圣约。祂应许他们如果忠诚，持守圣约，行事就必顺利；但如果他们违逆圣约，不好的事就必临到他们。我们如今也是一样。如果持守上帝的圣约，上帝就与我们同在，带领我们，在我们生命里运作，如同祂应许约书亚那样。— 弥迦·古萨牧师关于约书亚记如何处理圣约的忠诚，我们已经探讨了约书亚的圣约告诫，现在要来看这一课第二个主题：约书亚圣约重申的庆典仪式。
就许多方面，23章戏剧性场面让我们落入悬疑。约书亚告诫以色列人，如果他们破坏与上帝的圣约，可怕的事情就会临到他们；但经文没显示以色列人对此的回应。作者刻意略去回应，为的是让他的原本会众读他24章所要写的。在最后的这一章，约书亚召聚了第二次大会。在重申圣约的仪式上，以色列人重新承诺要持守与上帝的圣约。对于约书亚记所书写的，原本会众该如何回应，这个庆典仪式就是他们该效仿的。
我们以一贯方式来看约书亚记圣约重申庆典。首先我们要探讨它的结构和内容，其次是它的原本含义。让我们先来看约书亚记重申圣约的结构和内容。
正如我们看到的，在以色列各支派到不同产业定居之后，约书亚召聚他们，可能在示罗有个大会。但在这一章，我们看到另一个大会，这次是在示剑。对以色列人而言，示剑是特别的圣地，那是亚伯拉罕在应许之地向上帝筑第一个坛的所在，记载在创世记12章7节。示剑在基利心山和以巴路山的附近，当年摩西在那里吩咐以色列人更新他们与上帝的圣约，记载在申命记11章和27章。在这本书的最后一章，示剑成为约书亚以以色列领袖身份，事奉上帝的巅峰所在。
以色列人在示剑圣约重申这个完整无缝的叙述，可以分成四个主要部份。我们首先读到24章1节，约书亚第二次召聚大会。这个召聚对称着24章28节，本书的结尾，约书亚遣散大会。介于这两者之间，主要的叙述包含约书亚第二次的讲道，以及以色列人的回应，记载在2到24节，接续是25到27节，圣约的确认仪式。让我们先来探讨第1节，开始的召聚。
约书亚这次召聚大会的记载与23章他第一次的召聚，有相似和差异之处。如同之前的大会，24章1节，告诉我们约书亚聚集“以色列的众支派”和“以色列的长老、族长、审判官，并官长来。”最重大的区别是，这次的大会，约书亚和以色列人“站在上帝面前。”换句话说，他们是聚集在会幕上帝可见的荣耀之前。这是数次里的头一次，作者强调这个事件可堪比拟出埃及记19到24章所发生的。在这几章里，摩西带领以色列人在西乃山上帝可见的同在里与之立约。因此，就如在出埃及记，以色列人在约书亚带领下，也是在上帝可见的同在里更新重申圣约。
在约书亚的召聚之后，24章2到24节，作者转向约书亚的讲道以及以色列人的回应。大体而言，约书亚的讲道，类似在23章的大会所说的，就是留意上帝与以色列人立约的几个基本动态，着重于上帝的恩慈，呼召以色列人要忠诚于上帝，以及告诫不忠诚的后果。拜偶像也是24章特别着重的议题，如同在23章那样。但与前一章不同的是，这一章记载了以色列人如何回应约书亚所说的话。
这个讲道的第一段是漫长地复述上帝的恩慈，记载在24章2到13节。你应该记得在23章约书亚总结了上帝为以色列所行的事情；但是在这里，约书亚没有用他自己的话语，而是在2节开始说道：“耶和华——以色列的上帝如此说……”透过这些经文，约书亚提到他听到上帝所说的话，可能是在会幕里。有18次，上帝以第一人称“我”，宣告祂为以色列所作的。这个第一人称的观点反映以色列在西乃山与上帝的立约，在那里，摩西复述在西乃山听到上帝所说的话。这也让人留意一个事实，就是上帝亲自提醒以色列人祂的许多恩慈作为。
上帝向以色列人复述在历史的三个时期祂的恩慈作为。 首先是3到4节，上帝回顾在以色列的族长时期，祂向先祖的时代施恩。第二，在5到10节，祂谈到对摩西的施恩。第三，在11到13节，祂总结在约书亚时代，以色列人所经历的事情。在12节，上帝清楚表明以色列的仇敌被攻克，“不是用你的刀，也不是用你的弓。”还有13节，祂加上这样的宣告：“我赐给你们地土，非你们所修治的；我赐给你们城邑，非你们所建造的……又得吃非你们所栽种的葡萄园、橄榄园的果子。”这里的主旨很清楚，聚集在上帝面前的以色列人所有的成功全是因为上帝的施恩怜悯。
我相信对以色列的子孙，圣约仪式传达一个重要的信息。一方面约书亚在他的告别讲道中，讲述在以色列历史里上帝的诸般信实。他先从亚伯拉罕开始，接着谈到其他先祖，然后转到以色列人过红海，上帝在那里如何拯救他们；而后是在旷野里，上帝的信实作为；最后讲到在应许之地，上帝让他们得胜。他们不只听过在这些事迹里上帝的信实，甚至他们也亲身经历其中的一些。重点就是，约书亚让他们温习这个历史教训，不只提醒他们上帝的信实，从亚伯拉罕以来，上帝就一直与祂的子民同在，而且持续不断地以信实对待他们；所以他们也要对上帝忠诚。— T. J. ·贝茨博士约书亚讲道的第二段，在14到24节，他回顾上帝的恩慈，呼召以色列人要忠诚，并告诫不忠诚的后果。如同摩西在出埃及记19和24章那样，约书亚也期待并得到百姓们的回应。这段讲道分成三个呼召和回应。
第一个呼召和回应. 第一个呼召和回应出现于14到18节。在14节，约书亚劝诫以色列人要“敬畏耶和华，诚心实意地事奉他”，并且解释达成这个目标的第一步就是要“将你们列祖在大河那边和在埃及所事奉的神除掉。”接着在15节，他告诉他们“今日就可以选择所要事奉的。”尽管在23章，约书亚已经告诫他们不要拜偶像，以色列人还是存有偶像在他们当中。现在，约书亚坚持上帝要他们弃绝所有假神，除去所有偶像。约书亚并且以身作则，在24章15节，说了众所周知的话语：“至于我和我家，我们必定事奉耶和华。”
对约书亚而言，事奉上帝这个主题如此重要，以致他在这一章有十六次提到“事奉”，或是希伯来文“abad”עָבַד。然后在16到18节，对于约书亚的呼召，以色列人积极回应，表明他们要忠心事奉上帝。18节，我们读到百姓如此回答：“我们必事奉耶和华，因为他是我们的上帝。”
第二个呼召和回应. 第二个呼召和回应出现于19到22节。在19节，约书亚质疑会众，说道：“你们不能事奉耶和华；因为他是圣洁的上帝，是忌邪的上帝，必不赦免你们的过犯罪恶。”当然，约书亚的意思不是以色列人不能事奉上帝，或是任何时间场合上帝都不会饶恕他们的悖逆和罪过。这里，他着重于他们必须除去所有偶像，才能重新事奉上帝，并且领受祂的祝福。虽然过去上帝耐心等待没有监察这个罪，但祂绝不再宽延。24章20节，约书亚警告说，如果他们继续服事偶像，会遭致从上帝而来的可怕后果，“耶和华在降福之后，必转而降祸与你们，把你们灭绝。”幸好，百姓们听了如此严厉的告诫后，他们在24章21节这样回应：“不然，我们定要事奉耶和华。”
第三个呼召和回应. 第三个呼召和回应出现于23和24节。在18、21和22节，得到百姓们积极的回应之后，在23节，约书亚重申，重新信守上帝的第一个外在行为就是“要除掉你们中间的外邦神，专心归向耶和华－以色列的上帝。”在24节，以色列人如此回应：“我们必事奉耶和华——我们的上帝，听从祂的话。”
约书亚记的结尾，23和24章，包含约书亚的讲道，要以色列人专一忠于主。你会发现约书亚特别告诫他们，要“将他们列祖在大河那边和在埃及所事奉的神除掉，”这是指以色列人总是会跟随其他的神明。A.W.陶述说过，那是人心的基本定律，就是我们的心倾向于偶像崇拜。约书亚知道，唯有专心忠于上帝耶和华，以色列才能成功，而且经历上帝丰满的祝福；因为列国的神祗都是死的，拜它们的人下场也是如此，如同诗篇所告诉我们的。世上只有一位又真又活的上帝，因此以色列人要忠于主，全然委身于祂，如同祂也全然顾念他们，这是以色列人的盼望，生命与日后昌盛的唯一泉源。— 麦克尔·葛罗道牧师在约书亚的讲道和以色列人的回应之后，叙述转到25到27节，确认以色列人重新委身于上帝。这一段始于25节，提到“约书亚就与百姓立约……为他们立定律例典章。”在26节，约书亚也“将一块大石头立在橡树下耶和华的圣所旁边，”以此确认这个圣约的承诺。
这里提到的橡树，让人想到创世记12章6节，在示剑摩利的橡树，那是亚伯拉罕在迦南筑第一座坛的地方。在这个课程系列里，我们也看到，在约书亚记里通常用石头来纪念一些事情，例如4章7节，约书亚在吉甲设立12块石头，作为以色列人“永远的纪念”；还有在22章34节，河东支派筑了一座坛，“在我们中间证明耶和华是上帝。”而在24章27节，约书亚解释道：“倘或你们背弃你们的上帝，这石头就可以向你们作见证。”在未来的时代，这个作证的石头，使得以色列人无法否认他们是甘愿弃绝一切偶像，与上帝立约。如果他们不能持守这个誓言，当上帝的审判临到他们时，他们只能责怪自己。
在这些严肃的事件之后，以色列圣约重申记载结束于28节，约书亚遣散大会。作者这样总结这个事件，提到“约书亚打发百姓各归自己的地业去了。”这个叙述的结尾对原本会众提出一个值得思考的重要问题：以色列人是否弃绝偶像，持续委身，专一事奉主耶和华？在24章31节，本书的后记，作者如此记载：“约书亚在世和约书亚死后，那些知道耶和华为以色列人所行诸事的长老还在的时候，以色列人事奉耶和华。”但是我们从士师记、撒母耳记和列王纪知道，虽然以色列人有一时信守着圣约，但是后来的时代却一再违逆他们不拜偶像的誓言；而本书的原本会众知道他们因此所承受的后果。
探讨了约书亚记圣约重申的结构和内容，我们现在来看它的原本含义。
整体而言，约书亚的重申圣约对于原本会众的意义是显而易见的。当本书作者完成约书亚记时，以色列人已经没有持守他们祖先在约书亚时代所作的承诺，他们违逆的后果也非常明显。如果有哪个以色列人质疑他们为何要承受如此严酷的苦难，约书亚记24章说明，为着他们公然违约，他们理当承受上帝的审判。
在之前的一课，我们已经谈过本书的原本会众可能是活在士师时期，或是君王时期，甚至晚至被掳到巴比伦的时期。无论如何，上帝的百姓已经因着违逆约书亚记24章讲的要守约的承诺，而承受严重后果。在士师时期，许多以色列人陷入拜偶像的诱惑，以致通国许多地区遭受打败仗和蒙拯救的循环。到君王时期，偶像崇拜带来各样的苦难，北国屡次受亚述侵略，最后撒玛利亚沦陷，许多人民被掳而流离。后来，南国的拜偶像也带来耶路撒冷的陷落，并被掳到巴比伦。在这些时期，以色列忠信的人渴望知道他们如何才能得到上帝的赦免和祝福。约书亚记24章给予他们指引：以色列人必须记住上帝对他们的许多恩慈作为，并且要更新他们与祂的圣约。他们要全然委身于祂，专一事奉独一真上帝，如同以色列人在约书亚时代所作的。
为了激励原本会众采取行动，作者再次将他重复的五个主题交织于圣约重申这个部份。
首先，他清楚表明上帝的权柄支撑着圣约的更新。如同23章，24章1节的召聚，提到是上帝授权的领袖约书亚主导这个庆典仪式。除此外，24章2节，约书亚的讲道，以及以色列人的回应，始于这样的字句：“耶和华……如此说。”这些字句清楚表明上帝本身的权柄支撑着这一章的事件。另外，作者记叙约书亚的讲道，数次提到是约书亚，这位上帝所任命的代表，对大会说话。
作者借着呈显上帝的权柄，呼召他原本会众要特别留意，如果他们疏忽约书亚记重申圣约的承诺，而各行其是，他们就是违逆上帝的权柄。
第二，整个圣约重申的记叙里，约书亚一再提到上帝的圣约。他的讲道和以色列人的回应都涉及上帝的恩慈，人类的忠诚和违逆的后果。此外，就约书亚的确认仪式，在24章25节，作者清楚表明：“当日，约书亚就与百姓立约。”而大会的解散，作者也暗示了上帝与以色列的圣约。28节，他如此叙述：“约书亚打发百姓各归自己的地业去了。”作者再次使用“nachalah הלָחֲנַ 这个希伯来文字。
我们看到，在这一章里，上帝的圣约这个主题着重于上帝的恩慈和人类忠诚的必要。作者显然希望他原本会众能理解他们是如何违逆上帝的圣约，因此他呼召他们要更新承诺，持守与上帝的圣约。没有悔改和更新，他们自己和他们的儿女都继续要面对圣约的咒诅。
第三，在24章，约书亚记 圣约重申也确认摩西律法的准则。例如就约书亚的讲道和以色列人的回应，14和15节呼召以色列人要弃绝“你们列祖在大河那边和在埃及所事奉的神，”以及“亚摩利人的神”——亚摩利人是迦南人的别称。这个命令是基于摩西律法禁止拜偶像，例如申命记11章28节的经文所示。除此之外，当约书亚在19节宣告“耶和华是圣洁的上帝，是忌邪的上帝，”，他是引自摩西五经，例如出埃及记20章5节的经文。作者让他的原本会众心中无可置疑。如果他们希望得到上帝的祝福，摩西律法乃是他们必须遵从的准则。
第四，圣约重申的这一章也着重上帝超然的大能。作者生动的描述约书亚的讲道和以色列人的回应，约书亚叙述上帝所说的，祂如何施恩于以色列人。在3到6节上半节，上帝以第一人称讲话，列出祂为以色列人所行的一些事。例如第3节，上帝说道：“我将你们的祖宗亚伯拉罕……领他走遍迦南全地，又使他的子孙众多。”在5节，祂说道：“我……降灾与埃及。”还有6节下半节到7节，约书亚补充说明上帝为以色列所行的。第7节，约书亚提到，当埃及人追杀以色列人到海边时，上帝“使海水淹没埃及人。”在8到13节，叙述转回第一人称，在第8节，上帝说道：“我将亚摩利人交在你们手中……我……将他们灭绝。”还有在12节，谈到迦南地的征服，上帝告诉以色列人：“不是用你的刀，也不是用你的弓。”
除此之外，以色列人对于约书亚讲道的回应，也着重上帝超然的大能。第17节，百姓承认，在埃及，上帝“在我们眼前行了那些大神迹。”还有上帝“在我们所行的道上……都保护了我们。”另外在18节，他们同意“耶和华又把住此地的……都从我们面前赶出去。”但是在20节，约书亚也告诫以色列人：“你们若离弃耶和华……耶和华……必……降祸与你们，把你们灭绝。”
这些关于上帝超然大能的宣告，提醒原本会众他们所事奉的上帝是何等恩慈，祂大有能力，也绝不能被轻忽。祂施予祝福与咒诅的能力是无法衡量的，因此他们必须永远忠诚守约。
当我们看上帝与以色列百姓的关系时，很明显的特质之一是，上帝一再以超然的方式祝福他们。我认为这背后的目的是要帮助他们能持守与上帝的关系，忠诚守约。上帝倾倒超然的祝福给他们，至终是要持续提醒祂的子民，上帝爱我们，顾念我们，不会弃绝我们；因着我们从上帝领受的爱，我们得以回转，继续爱祂并且忠于这个关系。— 但·雷西迟博士最后，第五，约书亚记的圣约重申，头尾都提到以色列全体的参与。第1节，约书亚开始的召聚是：“以色列的众支派……以色列的长老、族长、审判官，并官长来。”而28节的结尾叙述，约书亚打发“百姓各归自己的地业去了。”
以色列全民来到大会，重申圣约，而后离去，定居于上帝给予他们的地业。对于原本的会众，作者的心意非常清楚。正如在约书亚时代那样，每个原本会众在他们的年日也要更新圣约。
在圣约的忠诚这一课里，我们已经探讨了圣约告诫和圣约重申对于约书亚记原本会众的意义。现在要来看这一课第三个主题，本书这个部份的基督徒应用。对于现今跟随基督的你和我，要如何将这些教导应用于生活中？
本书的最后主要部份呼召原本读者要思量他们与上帝圣约的动态，特别是对忠诚的要求，以及他们的违逆带来的咒诅后果。约书亚着眼于上帝与亚伯拉罕、与摩西的圣约，后来的旧约会众还需思想上帝与大卫的圣约。但这些关注对现今 上帝与我们的圣约有何关联？
身为基督徒，我们与上帝的关系主要在新约的治理下，就是先知耶利米，主耶稣和新约圣经作者们所说的“新约”。可惜许多真诚跟随基督的人对此新约的一些理解，使得他们难以将约书亚记的这个部份关联到基督徒的生活。因此，我们需要暂停一下，先来反思耶利米预言新约的内容，以及新约圣经作者如何理解它在基督里的实现。
听听先知耶利米在耶利米书31章31和32节所说的：
耶和华说：“日子将到，我要与以色列家和犹大家另立新约，不像我拉着他们祖宗的手，领他们出埃及地的时候，与他们所立的约。我虽作他们的丈夫，他们却背了我的约。”这是耶和华说的。（耶利米书31章31-32节）这段经文宣告在巴比伦被掳之后，上帝要与以色列家或是百姓，和犹大家，或是百姓，订立新约，或者照字面的翻译，“更新圣约”。
耶利米在他事奉的大部份时间都在宣告犹大将要被巴比伦打败并且被掳。但是在耶利米书31章，他开始的宣告是“日子将到”。本章的其他经文显示“日子将到”，指的是在巴比伦被掳之后，上帝要倾倒祂的祝福给以色列人。
我们要留意的是，新约不像上帝在摩西时代与以色列先祖所立的圣约。就如我们在约书亚记23和24章所看到的，假如以色列人公然违逆与上帝的圣约，转去拜偶像，他们要承受苦难的后果，以及离开应许之地而被掳。
可悲的是，以色列果然违背与上帝的圣约，他们在外邦国家的暴政下承受数百年的痛苦。但是耶利米给予以色列人的盼望，就是被掳之后，上帝要彰显怜悯，并订立一个新约。在耶利米书31章33和34节，上帝确保这个新约不像与摩西立的约，会因失败而终止。在此我们读到：
“我要将我的律法放在他们里面，写在他们心上。我要作他们的上帝，他们要作我的子民。他们各人不再教导自己的邻舍和自己的弟兄说：‘你该认识耶和华’，因为他们从最小的到至大的都必认识我。我要赦免他们的罪孽，不再记念他们的罪恶。”这是耶和华说的。（耶利米书31章33-34节）事实上，这些经文解释了为何新约不会失败，因为上帝要彻底改变祂的子民，使得他们会忠于祂。祂要“将祂的律法放在他们里面”，也要“写在他们心上。”
如同申命记30章10节所说的，有心顺应上帝的律法永远是上帝子民的理想；而且因着上帝的恩典，总有一些以色列忠信的余民追随这个理念。但是耶利米书31章预言，当新约全然生效时，灵里的更新也臻于完成，不仅仅是为了少数人，而是每个被认为是上帝子民的人。
这与约书亚时日的情况成鲜明对比。当新约全然落实时，就不再需要呼召上帝的子民要忠于上帝，他们自然会忠诚守约。上帝会“赦免他们的罪孽，不再记念他们的罪恶。”
耶利米和以西结的应许是上帝会将祂的律法写在我们心上，让我们行在祂的道上；把祂的灵放在我们里面，祂也会赦免我们的罪。因此，新约如同旧约，都需要以血来确认。不过希伯来书清楚表明，新约乃是更好的圣约，因为是以上帝儿子的血所立的，不是用公牛和山羊的血，因为它们至终无法全然除罪。能活在新约时代是何等美好，能领受这些祝福，并知道这些事情，是旧约时代的人难以知晓的。— 道格·麦康奈尔牧师不难看出，耶利米对新约的描述，为你我这些跟随基督的人提出几个重要问题。如果无需呼召新约的百姓忠诚事奉，为何新约圣经充满要人顺服的呼吁？如果无需告诫咒诅的后果，为何新约圣经警告那些试图转离基督的人？
要回答这些问题，我们必须回到在这个系列我们探讨过的，基督如何成就实现约书亚记。你应该记得，新约圣经教导基督以三个阶段实现以色列的得胜征服和支派产业的目标。这些目标伟大的实现过程，首先是祂初次来到时的国度奠基阶段，接着是整个教会历史时期的国度延续阶段；最后当祂荣耀返回时的国度成全阶段，就是目标的全然落实。这个履行的模式很重要，因为基督也是以这三个阶段来实现约书亚有关圣约忠诚的呼召。
我们要以惯常方式来探讨基督徒如何应用约书亚记的这最后部份，我们要拟出新约圣经所教导的，在每个阶段要如何忠诚守约。让我们先来看基督国度的奠基阶段该如何忠诚守约。
我们确切知道新约时代始于基督的初次降临。在路加福音22章20节，耶稣亲口说道“用我血所立的新约。”在希伯来书8章6节，我们读到耶稣是新约的中保。还有在哥林多后书3章6节，使徒保罗讲到他自己和他的同伴是“新约的执事。”
在最后晚餐时，主耶稣在福音书里解释祂的舍命有双重意义，一方面祂成为挽回祭，替代我们，为我们的罪承受圣洁上帝的忿怒，以致我们能脱离惩罚；但是祂也把祂的死描述是设立约的献祭。祂的血引入了新约；祂在马太福音和路加福音里说得很清楚。因此，祂的舍命带来了新约时代。— 查尔斯·夸尔斯博士新约圣经强调基督以两个方式开启新的圣约。一方面，它强调耶稣作为弥赛亚的工作。以色列因为违逆上帝的圣约，约书亚所告诫的被掳的咒诅会临到他们，他们为此曾遭受了数百年的苦。而圣父上帝差遣耶稣，乃是一个无与伦比的恩慈怜悯举动。三一真神的第二位格道成肉身，成为大卫的后裔，全然履行对上帝忠诚守约的要求——甚至舍命而死，为所有真正相信祂的人成为赎罪祭。因着祂的完美事奉，上帝赐给祂复活和升到高天的福份，成为统管一切的至高掌权者。新约圣经也谈到真信徒现今是“在基督里”，因此，他们是与基督同在天庭。我们现在乃是坐在天上，与基督一同在荣耀里掌权治理。
然而，另一方面，当耶稣开始祂的国度时，他神奇的作为并没有将地上的教会带到完美的程度，如同先知耶利米所预言的新约那样。在第一世纪的教会，还是有“假弟兄”，就是保罗在哥林多后书11章26节和加拉太书2章4节所说的。假弟兄们若是不悔改，就要承受上帝永恒的审判。但对于真信徒而言，我们不只“在基督里”，当我们活在世上时，基督也借着圣灵住在我们里面；而且圣灵引导真信徒经历终生成圣的过程，就是哥林多后书7章1节所说的：“敬畏上帝，得以成圣。”
这个世上的现实说明了为何耶稣和新约圣经的作者们，在第一世纪时经常强调圣约的动态，与约书亚在他的讲道中所告诫的是那么类似。就如约书亚引导以色列人重申与上帝的圣约，耶稣和祂的使徒们也命定经常传讲上帝的话语和守主餐，作为在新约里重申和更新圣约的方式。
他们一再凸显上帝的恩慈。但是也呼召教会要对上帝忠诚。罗马书12章2节这句众所周知的经文强调：“不要效法这个世界，只要心意更新而变化。”他们也经常告诫当时的有形教会，若是有人转离基督，他们就要承受上帝审判的严重后果；例如我们在希伯来书10章29节读到：“何况人践踏上帝的儿子，将那使他成圣之约的血当作平常……他要受的刑罚该怎样加重呢？”就像约书亚在当日给予圣约告诫，这些以及新约圣经的类似经文劝导假弟兄们要回转有得救的信心，也劝勉真信徒要持续忠心地事奉上帝。
就此而言，我们不难看出约书亚记最后几章的五个主题如何应用于新约的开启。约书亚记这个部份强调上帝的权柄，也提醒我们，基督在他初次降临时，彰显出上帝的无上权柄。我们在约书亚记里读到上帝的圣约动态，也提醒我们基督所设立的新约动态。约书亚对于摩西律法的准则的强调，也让我们的心转向基督全然的顺服，以及他呼召跟随祂的人，要按着新约光照下的上帝律法来生活。还有，约书亚反思上帝超然的大能如何帮助以色列人，这也让我们认知在基督国度奠基时，所彰显的超然大能。最后，约书亚记这个部份着重以色列全体的合一，也提醒我们，耶稣和祂的使徒先知们也呼召全体教会的合一。
顺着这些与圣约忠诚和基督国度奠基阶段有关的应用，我们现在来看约书亚的告诫和重申圣约的呼召，在整个教会历史里如何持续应用于上帝子民的生命。
当我们把基督的国度在第一世纪与现今的状况相比较，显然发现升天的基督已成就许多。在过去两千年，当基督统治天和地，祂的教会也在世上渐渐逐步地扩展，直到现今仍然如此。然而尽管基督在与仇敌争战中已经赢得许多的胜利，约书亚对于忠诚守约的呼召仍然适用于每个时代的教会。
一方面，基督自己依然在天上治理，继续在天庭代表祂的子民。我们活在基督里，上帝也将基督的公义归于每个归信基督而有得救信心的人，使得他们得享在基督里永恒的福份。除此之外，即使我们犯罪，基督也为我们在上帝的宝座前代求，按希伯来书7章25节所说，“凡靠着祂进到上帝面前的人，祂都能拯救到底；因为祂是长远着活，替他们祈求。”
然而，另一方面，基督在世上的教会仍然远未达到完全的地步。我们必须常以希伯来书12章14节 的话语提醒教会：“你们……要追求圣洁；非圣洁没有人能见主。”但是仍然有那些宣称相信的“假弟兄”，和神学家所谓的“伪信”或是“暂时”相信的人。事实上，教会里离经叛道的比例有很大增长，因此我们仍然要发出哥林多前书10章12节那样的告诫：“自己以为站得稳的，须要谨慎，免得跌倒。”
当然，因着上帝的怜悯，总是有蒙保守的真信徒，是基督借着圣灵住于他们生命里。但是他们仍然承受从上帝来的试炼管教而短暂受苦。就如耶稣在启示录3章19节，对老底嘉教会说的：“凡我所疼爱的，我就责备管教他；所以你要发热心，也要悔改。”
上帝向祂的子民彰显爱的方式是让他们在世上的生活中经历试炼管教。因此，当耶稣死在十字架上，亲自承担永恒的咒诅，对我们固然是美好事。而我们在今世活着，仍然是上帝的一个美好恩赐；对那些真心相信之人，即使上帝并没有挪除所有的困扰，试炼，劝惩，甚至圣约的一切咒诅，因为这本就是途径，使我们成为圣洁公义的工具，以致让我们将来世代福份的加增变得日趋显明。— 理查德·伯瑞特博士很显然地，约书亚记最后部份的主旨在整个基督国度延续阶段，仍然不断地对教会说话。约书亚记这个部份谈到上帝的权柄，提醒我们，基督对于我们教会和现今个人生活的权柄。约书亚记里上帝圣约 的动态也晓谕我们，在认定上帝的恩慈时，当如何应用新约的动态，要对上帝忠诚，并领受圣约的后果。当我们看到约书亚强调摩西律法的准则，就要按着基督已经成就的，来读旧约和新约圣经，以此为每天生活的引导。还有，正如约书亚反思上帝超然的大能如何帮助以色列，我们也要因着现今上帝借着耶稣在祂的教会所彰显的超然大能而欢喜。另外，约书亚记这个部份对于以色列全体的专注，也呼召我们，当教会遍及在世界每个地方时，我们也要促成所有上帝的圣约子民在基督里的合一。
我们已经看到，约书亚记最后部份的基督徒应用，是着重于基督在祂国度奠基和我们现今国度延续阶段所成就的。但是它也应用于祂的国度成全时，基督将会让这些事宜都全然实现。
一方面，当基督荣耀返回时，他会因全然的信守圣约，而得着新天新地的所有产业。在启示录11章15节，我们读到，那时“世上的国将成了我主和主基督的国；他要作王，直到永永远远。”还有腓立比书2章11节如此写着：“无不口将要称耶稣基督为主，使荣耀归与父上帝。”
另一方面，当基督再来时，教会和世界都会全然净化得荣耀。不信之人在今生所领受上帝普遍恩典而来的祝福，将会加增他们永恒的审判。他们在今生所经历的咒诅，只是他们永恒刑罚的前奏。但是那些已经信靠基督而得救的人，将要在新的创造里，与基督同享福乐。他们在今生所领受的每个福份，只是将来要得荣耀的序幕。他们在今生因试炼管教而承受的短暂咒诅，将为他们带来极大的赏赐。如同雅各书1章12节说的：忍受试探的人是有福的，因为他经过试验以后，必得生命的冠冕。到那日，新约的应许将要全然实现，就如我们在启示录22章3节读到的：“以后再没有咒诅；在城里有上帝和羔羊的宝座；祂的仆人都要事奉祂。”
在我们等候基督国度的成全时，约书亚记最后部份的主题给予我们极大的盼望。约书亚记这个部份显示出上帝的权柄，提醒我们在基督里的盼望乃是依据上帝的充分权柄。约书亚对上帝圣约的看重，也让我们欢喜，因为有一天，我们也会分享到因基督全然忠诚而有的完全赏赐。约书亚所强调的摩西律法的准则也激励我们，知道当我们在新创造里与基督联合，我们就能达成对上帝旨意全然的顺服。约书亚留心上帝超然的大能对以色列的帮助，也让我们反思当基督再来时，他将会彰显的无与伦比的大能。最后，约书亚记这个部份强调的以色列全体的这个主旨，也呼召我们要欢庆，在基督国度成全时，新的世界会充满上帝信实的子民，他们要以无尽的喜乐敬拜并事奉上帝。
在以色列圣约的忠诚这一课中，我们探讨了约书亚记最后一个主要部份。我们看到约书亚的圣约告诫，呼召原本读者要忠诚事奉，也告诫违逆的审判。我们看到以色列的圣约重申，向原本读者显示，在他们的年日，也要如此更新与上帝的圣约。还有，我们也留意约书亚记这个部份的基督徒应用，必须根植于在基督国度的奠基，延续和成全阶段，基督如何履行以色列忠诚守约的目标。
约书亚记最后部份的经文显示出整本书对原本读者的重大意义。上帝祝福祂的百姓，让他们有得胜的征服，赐予以色列众支派永恒的产业。上帝展现的这些恩慈举动是要引导本书的原本读者要以圣约的忠诚来回应。对那些不信靠与事奉祂之人，上帝的审判必临到他们。而那些以谦卑委身回应上帝怜悯之人，则有大赏赐等候他们。对于你我而言，也会是这样。在基督里，我们已经看到上帝恩典极大的彰显。在基督里，上帝应许有永久的得胜和在新天新地里永恒的产业。而这个应许必将成就在每一个有得救信心归回救主的人。
The Book of Joshua: Covenant Loyalty
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INTRODUCTION
Imagine that you're watching a theatrical production in which one character takes a leading role in nearly every scene. It's obvious that what he does in the story is significant. But in the last scene, he steps to the center of the stage and explains the grand significance of the entire drama to his audience.
Well, in many ways, this is what happens in the book of Joshua. Joshua has a leading role throughout the book. And everything he does is significant. But in the last scenes, he offers two speeches that our author used to reveal the grand significance of the entire book for the people of Israel.
This is the fourth lesson in our series on The Book of Joshua, and we've entitled it Israel's "Covenant Loyalty." In this lesson, we'll explore how the third and final division of Joshua reveals the significance of our book by calling Israel to be faithful to the terms of their covenant with God.
Earlier in this series, we said that the original meaning of Joshua could be summarized like this:
The book of Joshua was written about Israel's victorious conquest, tribal inheritances and covenant loyalty in Joshua's day to address similar challenges facing later generations.
The book was originally composed to guide Old Testament Israelites living either in the period of the judges, during the monarchy, or as late as the Babylonian exile. It addresses how the original audience was to deal with their enemies, their homeland, and their privileges and responsibilities as God's covenant people.
As we learned in previous lessons, to reach this goal, our author divided his book into three main divisions. In chapters 1–12, he focused on Israel's victorious conquest. In chapters 13–22, he moved his attention to Israel's tribal inheritances. And in chapters 23, 24, he concentrated on Israel's covenant loyalty. In this lesson, we'll look at this last major division.
The third division of Joshua consists of two main parts and an afterword. It begins with a speech, in 23:1-16, in which Joshua presented covenant warnings to Israel. It then turns to a second speech, in 24:1-28, given at a ceremony of covenant renewal that is followed, in verses 29-33, with a brief afterword reporting Joshua's death and several subsequent events.
Our lesson on Israel's covenant loyalty will look at these final chapters in three steps. We'll look first at Joshua's covenant warnings in his initial speech and then at Israel's covenant renewal, including a few comments on the afterword that follows. Finally, we'll explore Christian applications for this division of our book. Let's begin with Joshua's covenant warnings.
COVENANT WARNINGS
Everyone familiar with the Bible knows that both Old and New Testament authors frequently warned their audiences not to rebel against God. But many evangelicals don't readily associate such warnings with the biblical idea of "covenant." Rather, we tend to connect God's covenants only with his blessings. Now, we've seen in this series that the author of Joshua often drew attention to kindnesses that God showed to Israel through his covenant with them. But as we're about to see, chapter 23 of our book gives special attention to warnings about judgments that come when God's people violate his covenant.
We'll explore Joshua's covenant warnings using a familiar pattern. First, we'll consider the structure and content of this section. And second, we'll reflect on its original meaning, or how it was designed to impact its first audience. Let's begin with the structure and content of this chapter.
Structure and Content
You'll recall that Joshua had led Israel's conquest into the heart of Canaan, and he'd waged major campaigns in the south and in the north. He'd also maintained the unity of the nation of Israel as he sent them to settle in their particular tribal inheritances, both in Transjordan and Cisjordan. But at this point in the book, our author focused attention on an assembly that Joshua held, probably at Shiloh, in the territory of Ephraim. Israel gathered there to hear crucial instructions from Joshua.
For our purposes, it will help to look at this chapter in two steps, beginning with Joshua's summons that appears in 23:1-2a.
Joshua's Summons
It's important to remember that the book of Joshua refers to a number of other times when Joshua gathered Israel. But the description of this summons indicates that our author considered this assembly far more significant than Joshua's earlier gatherings.
In the first place, our author mentioned, in 23:1, that Joshua was "old and well advanced in years." Now, this same expression appears at the beginning of the second division of our book, in 13:1, but here we find the additional note that this was, "a long time afterward." And along these same lines, in 23:2, Joshua began his speech saying, "I am now old and well advanced in years." And in verse 14, he even commented, "I am about to go the way of all the earth." Our author's emphasis on Joshua's advanced age indicated that this assembly was one of his final acts as Israel's leader. Much like people today give special attention to a dying person's last words, every faithful Israelite in the original audience would have understood that this was a very important event.
In the second place, 23:2 also notes that, "Joshua summoned all Israel, its elders and heads, its judges and officers." Notice that Joshua didn't address the high priest or even high-ranking Levites who largely remained separated from the common people of Israel. Rather, he addressed "all Israel" through the kinds of leaders that had frequent contact with the people. It was the responsibility of the "elders and heads … judges and officers" to enforce what Joshua was about to say. So, we see that in this assembly, Joshua raised matters that impacted every Israelite, every day and in every sphere of life.
But what was so important about this assembly? We find the answer to this in the second step of chapter 23, in Joshua's speech. From verse 2b-16, Joshua warned Israel against violating God's covenant.
Joshua's Speech
We've talked about divine covenants elsewhere in greater detail. But in brief, divine covenants reveal the central administrative policies that God established for his kingdom. We can organize the dynamics of these covenant policies into three main categories: divine benevolence, human loyalty and the consequences of blessings and curses.
When we speak of divine benevolence we have in mind how God's kindness both initiates and sustains all of his covenants. Human beings have never been able to begin or continue a covenant relationship with God by their own merit or strength. Divine benevolence is always essential. At the same time, divine covenants also raise the expectation of human loyalty as our grateful response to God's benevolence. Human beings have always been told to offer God their loyal service in the light of what he has done for them. And in the Scriptures, God's covenants also entail the consequences of blessings and curses. When God's people are loyal to him and observe his commands, they receive his abundant blessings. But if they are disloyal and reject his commands, they experience his curses.
Now, biblical authors pointed out that these dynamics frequently unfold in ways that are inscrutable to human beings. God's patience and forgiveness, as well as his severity and judgment, often surprise us because his ways are so far beyond our capacity to understand. But time and again, biblical authors assured us that God is always true to the terms of his covenants and that he administers them with unsurpassed goodness, knowledge and wisdom.
As we're about to see, Joshua's speech in chapter 23 refers directly to all three covenant dynamics. But, primarily Joshua emphasized warnings about the curses that would come to Israel for flagrant disloyalty to God.
When Joshua is speaking to the people in chapter 23, in the first 16 verses, he's talking about the warnings of the covenant. Joshua is reminding them about the divine command to be loyal. The whole book has talked about the God of the covenant; it's talked about the benevolence of this God, the God who fights in the battle, the God who gives victory, the God who pours out his care, the God who pours out his favors, but most importantly, the God who wants us to be loyal. So, Joshua is telling the people about obedience and about the consequences of obeying and of disobeying. Just like every other covenant, this one included, not just the powerful king who makes a covenant with a weaker king, and not just the benevolence of that powerful king, but also the command for us to be loyal, and the consequences of obeying and disobeying, of being loyal and of not being loyal. After writing a whole book about the greatness of God — the God of the covenant who does everything, not because we deserve it, but because he has made a covenant with us — Joshua warned the people not to forget that we also have to be loyal to that God. [Pastor Ornan Cruz, translation]
Although it's likely that Joshua said much more in such an important assembly, our author summarized his speech in three segments. Each segment begins with a reminder of divine benevolence followed by a focus on covenant loyalty, covenant consequences, or both.
Joshua 23:2-8. The first segment, in 23:2-8, begins with two examples of God's benevolence to Israel. In verse 3, Joshua reminded Israel that their victorious conquest resulted because "the Lord your God … fought for you." And in verse 4, Joshua recalled that God himself had "allotted … as an inheritance … those nations that remain."
Joshua then turned to the requirement of Israel's grateful loyalty to God. In verse 6, Joshua called for Israel to "be very strong … and to do all that is written in the Book of the Law of Moses." These words recalled God's commands to Joshua in 1:7. But following these familiar words, we find a call to a specific kind of loyal service. For the first time in the book, we hear Joshua's call to Israel to avoid Canaanite idolatry and the corrupt practices of Canaan's idolatrous societies. In verse 7, he said, "You may not mix with these nations remaining among you or make mention of the names of their gods or swear by them." Instead, Joshua told Israel in verse 8, "cling to the Lord your God."
Needless to say, Joshua's prohibition against idolatry wasn't new. It recalled the first two of the Ten Commandments and many other passages in the Pentateuch that warned against the corrupting influences of false gods. But by introducing it here, our author made it clear that this issue was particularly important to everything he had written in earlier chapters of his book. Given everything that God had done for his people under Joshua's leadership, the Israelites were obligated not to turn to other gods.
Joshua 23:9-13. The second segment of Joshua's speech, in 23:9-13, also begins with God's benevolence. In verse 9, Joshua reminded Israel that "The Lord has driven out before you great and strong nations." And in verse 10, he said that, even now, "It is the Lord your God who fights for you."
Then, in verse 11, as in the first segment, Joshua called for Israel to respond with loyalty. He exhorted them to, "love the Lord your God." Here Joshua alluded to Deuteronomy 6:5 — the greatest of all commandments. This familiar verse says, "Love the Lord your God with all your heart and with all your soul and with all your might." Both in Deuteronomy and in Joshua, to love God was to be wholly and exclusively devoted to the Lord and to no other god.
But in this segment of his speech, Joshua went one step further. To indicate how necessary it was to maintain this singular devotion, he warned Israel of severe consequences of curses for disloyalty to God. As he put it in verses 12, 13, "If you … cling to the remnant of these nations remaining among you and make marriages with them, so that you associate with them and they with you … [then] God will no longer drive out these nations before you." And he added, "They shall be a snare and a trap for you … until you perish from off this good ground." Despite all God had done for them, if Israel followed the ways of the Canaanites that remained in the Promised Land, they would come under God's severe judgment.
In many respects, this exclusive focus on curses is unusual. In passages like Exodus 19:4-6, we find only positive consequences of future blessings mentioned. In other passages like Deuteronomy 28 and 30:15-19, the offer of blessings and the threat of curses stand alongside each other. But in this segment of Joshua's speech, he only mentioned the future consequences of curses.
Joshua 23:14-16. In the third segment of his speech, in 23:14-16, Joshua again began with God's benevolence. In verse 14, we read, "Not one word has failed of all the good things that the Lord your God promised concerning you." This statement alludes to 21:45 where our author made a similar affirmation. But in this third segment, Joshua skipped calling for loyalty and instead immediately warned Israel of severe consequences for violating the covenant. In 23:15, he emphasized that God would bring on them "all the evil things, until he has destroyed you from off this good land." As places like Leviticus 26 and Deuteronomy 4, 28 teach, rebellion against God would lead to the destruction of Israel and a period of exile from the Promised Land.
The progression among these segments reveals Joshua's primary emphasis in this speech. First and foremost, he wanted to warn Israel of curses that would fall on them if they proved to be ungrateful for the kindnesses of God. Now, it's important to note that Joshua didn't threaten these terrible consequences for small failures. He warned Israel in 23:16 not to "transgress the covenant of the Lord your God … and serve other gods." The expression "transgress" translates the Hebrew verb abar. Our author reserved this terminology for serious, treasonous offenses, as in the case of Achan in 7:10, 15. Joshua didn't have in mind mere imperfections or peccadilloes. Rather, he meant the rank apostasy of idolatry, or as he put it here, the devastating sin of serving other gods.
It's clear even from the text of 23:16 that he's warning the people that they are not to go and serve other gods. So, in this case, transgressing the covenant of the Lord would involve breaking the first two commandments, which thereby would entail breaking the covenant. And this is what Moses warned the people not to do in the blessings and curses of the covenant in Leviticus 26, and it's what he has urged them not to do in places like Deuteronomy 4:25-31 and Deuteronomy 28–32. And so, Joshua is continuing the instruction of his mentor, Moses. And he's urging the people — now that they have crossed into the land and subdued the land — that they are not to break the commandments and thereby transgress the covenant of the Lord. And Moses warned what would happen: if they did so, they would be exiled from the land. And so, in a sense, Joshua is urging them to have a long life in the land by keeping the covenant. [Dr. James M. Hamilton]
With the basic structure and content of Joshua's covenant warnings in mind, we're in a position to consider the original meaning of this chapter.
Original Meaning
In general terms, it isn't difficult to imagine the impact that the author of Joshua hoped this chapter would have on his audience. By the period of the judges, Israel had already begun to experience covenant curses because they had been drawn into Canaanite idolatry. At different times during the monarchy, even worse consequences had come on Israel because of their involvement in the worship of Baal and other gods. And of course, the Babylonian exile eventually came on Israel just as Joshua had said. So, rather than allowing his audience to blame their troubling circumstances on God's failure to be faithful to his people, our author expressly told his original audience that their trials resulted from their failure to remain faithful to God.
To convince his audience of their responsibility for their circumstances, our author wove into his covenant warnings the five main themes that we've seen throughout his book.
Divine Authority
In the first place, in Joshua's summons, he revealed the divine authority behind the assembly. In 23:2a, he mentioned that it was Joshua who summoned the people. As we know, our author repeatedly emphasized that God had authorized Joshua as Moses' authoritative successor. So, by stating that it was Joshua who summoned the people, and then that it was Joshua who gave the speech that followed in verses 2b-16, our author emphasized the divine authority behind both.
As we've already hinted, this chapter of our book presented a point of view that was difficult for many in the original audience to accept. Many did not want to accept responsibility for the consequences of their failure to keep covenant. So, our author addressed the reticence of his original audience by making it clear that Joshua himself had spoken these words.
God's Covenant
In the second place, it's not surprising that the covenant warnings in Joshua's speech are devoted to the theme of God's covenant. In 23:4, the author alluded to God's covenant when he described Cisjordan as Israel's "inheritance." You'll recall that the Hebrew term for "inheritance" — "nachalah" — indicated land promised by oath, or covenant, to the patriarchs in passages like Genesis 15:18. We should also recall that in 23:16, Joshua summed up his speech by warning Israel not to "transgress the covenant of the Lord your God."
Our author's concentration on God's covenant called his original audience to express gratitude for the many benevolences God had shown them and their ancestors. And Joshua warned of the severe consequences of divine curses if they did not.
Standard of Moses' Law
In the third place, Joshua's covenant warnings also highlighted the standard of Moses' law in a number of ways. In Joshua's speech, in 23:6, he ordered Israel to "do all that is written in the Book of the Law of Moses." In 23:11, Joshua drew from Moses' law in Deuteronomy 6:5 when he ordered Israel to "love the Lord your God." And Joshua commanded Israel, in verse 7, not to "mix with these nations" and not to worship their gods. These, and similar instructions in verses 8, 12 drew from passages like Deuteronomy 7:3 and 10:20.
Our author noted how Joshua had referred to Moses' law to remind his original audience of a point of view that appears time and again in his book. The only hope they had for receiving the blessings of God was to reaffirm their loyalty to the standard of Moses' law.
God's Supernatural Power
In the fourth place, this chapter detailing Joshua's covenant warnings also draws attention to God's supernatural power. For example, in 23:1, the record of Joshua's summons refers to God's great power when it states that, "The Lord had given rest to Israel from all their surrounding enemies." The same theme also appears several times in Joshua's speech. In 23:3, Joshua reminded Israel that "It is the Lord your God who has fought for you." In verse 5, he assured them that "The Lord your God will push [your enemies] back … and drive them out of your sight." He repeated this motif in verse 9 saying, "The Lord has driven out … great and strong nations." And in verse 10, he said, "The Lord your God … fights for you, just as he promised." Joshua also referred to God's supernatural power in the judgment against Israel. As he put it in verse 15, "The Lord will bring upon you all the evil things, until he has destroyed you." And in verse 16 Joshua warned that, "The anger of the Lord will be kindled against you."
As we can see, our author repeatedly pointed out how Joshua had reminded Israel of God's supernatural power. He intended Joshua's words to move his original audience toward gratitude and blessings. And, along the same lines, he designed every warning of supernatural curses for disloyalty to strike fear into their hearts and lead them to repentance.
All Israel
And in the fifth place, the covenant warnings in chapter 23 also stressed the participation of all Israel. In Joshua's summons, verse 2 notes that Joshua had assembled "all Israel." And in Joshua's speech, his warnings against the consequences of curses for violating God's covenant didn't apply to just some of God's people. The future of the entire nation of Israel would be determined according to the principles Joshua declared in this chapter.
Without a doubt, the author of Joshua focused on this major theme in chapter 23 to call everyone in Israel to pay attention to what Joshua had said. As in the days of Joshua, the entire nation in our author's day needed to give heed to Joshua's warnings. Only then could they hope to find the blessings of God.
God instructed the Israelites the things that they should do and should not do… But they were going to be with neighbors who worshipped other gods and with other horrible and terrible practices. So, God wanted Israelites to remain faithful in the covenant with him. And he promised that if they would stay faithful in the covenant with God, things would go well with them. But if they violate his covenant, something wrong will happen to them. This is the same even in our lives. If we remain faithful to God's covenant, God will be with us, will lead us, and will continue to work in us as he promised Joshua. [Pastor Micah Ngussa]
Now that we've seen how the book of Joshua deals with Israel's covenant loyalty by reporting Joshua's covenant warnings, we're in a position to turn to our second main topic in this lesson: Joshua's ceremony of covenant renewal.
COVENANT RENEWAL
In many ways, the drama of chapter 23 leaves us in suspense. Joshua gave a speech that warned Israel of terrible things that would happen if they broke their covenant with God. But there's no indication of how Israel responded. Our author omitted any record of their response to prepare his audience for what he was about to write in chapter 24. In this last chapter, Joshua held a second assembly. Here, in a ceremony of renewal, the Israelites recommitted themselves to keeping covenant with God. And this ceremony modeled how the original audience was to respond to everything they learned from the book of Joshua.
We'll look at Joshua's ceremony of covenant renewal in our usual fashion. We'll note its structure and content and then its original meaning. Let's consider first the structure and content of Joshua's covenant renewal.
Structure and Content
As we've seen, after the tribes of Israel had settled in their various inheritances, Joshua called them to assemble, probably in Shiloh. But in this chapter, we find another assembly — this time in Shechem. Shechem was a special sacred place for Israel. It was the first site where Abraham built an altar to God in the Promised Land in Genesis 12:7. And Shechem was in the vicinity of Mount Gerizim and Mount Ebal, where Moses had commanded Israel to renew their covenant with God in Deuteronomy 11, 27. And, in this final chapter of our book, Shechem is where we come to the culmination of Joshua's service as the leader of Israel.
Israel's covenant renewal at Shechem is a seamless narrative that divides into four main parts. We first read Joshua's second summons to the assembly in 24:1. This summons is balanced in the end of the book by Joshua's dismissal of the assembly in 24:28. Between these two, the main narrative consists of Joshua's second speech and Israel's responses in verses 2-24, followed by the ratification of the covenant in verses 25-27. Consider first the opening summons in verse 1.
Summons
The record of Joshua's summons to this assembly is both similar to and different from his summons in chapter 23. Like the previous assembly, 24:1 tells us that Joshua brought together "all the tribes of Israel" as well as "the elders, the heads, the judges, and the officers of Israel." The most significant difference we see in this summons is that Joshua and Israel "presented themselves before God." In other words, they assembled before the visible glory of God at the tabernacle. This is the first of several times when our author highlighted the significance of this event by drawing parallels to Exodus 19–24. In these chapters, Israel made a covenant before God's visible presence on Mount Sinai. So, just as in Exodus, covenant renewal under Joshua also took place in God's visible presence.
Speech & Responses
After Joshua's summons, our author turned to Joshua's speech and Israel's responses in 24:2-24. In general terms, Joshua's speech here resembled his speech at the assembly in chapter 23 because it drew attention to the basic dynamics of God's covenant with Israel: It focused on divine benevolence; it called for Israel's loyalty to God; and it warned of the consequences of disloyalty. Idolatry was also a special focus of chapter 24, much like it was in chapter 23. But unlike the previous chapter, this chapter reports how Israel responded to what Joshua had to say.
The first segment of this speech amounts to a lengthy rehearsal of divine benevolence in 24:2-13. You'll recall that in chapter 23, Joshua summarized several things God had done for Israel. But here, rather than using his own words, Joshua began in verse 2 saying, "Thus says the Lord, the God of Israel …" Throughout these verses, Joshua reported what he had heard God himself say, probably at the tabernacle. Some eighteen times God declared what he had done for Israel using the first-person pronoun "I." This first-person perspective echoes Israel's covenant at Mount Sinai where Moses reported things he had heard God say on Mount Sinai. And it drew attention to the fact that God himself was directly reminding Israel of his many benevolences.
God rehearsed his benevolences to Israel over three periods of history. First, in verses 3, 4, God recalled how he had shown favor to earlier generations in the period of Israel's patriarchs. Second, in verses 5-10, he discussed his favor in the time of Moses. And third, in verses 11-13, he ended with what had happened to the people of Israel in the days of Joshua. In verse 12, God made it clear that "It was not by your sword or by your bow" that Israel's enemies had been defeated. And in verse 13, he added that he had given them "a land on which you had not labored and cities that you had not built, and … vineyards and olive orchards that you did not plant." The main idea is clear enough. The Israelites that assembled before God owed every success to God's benevolence.
I believe the covenant ceremony had a tremendous message to teach the children of Israel. One aspect of it is looking at how he begins this farewell speech in talking about God's faithfulness in Israel's history. He starts with Abraham and then he goes on and talks about other patriarchs. He moves on then to the Red Sea experience where God has saved Israel there, and then talks about God's faithfulness in the wilderness, and finally brings them up to speed talking about how God has given them victory in the Promised Land. And they have not only heard of God's faithfulness through these other events, but they've seen some of this themselves firsthand. And the point is, I think, that as Joshua goes through this historical lesson for them, is just to remind them of God's faithfulness, that God has been with his people all the way back to Abraham and has continued to be faithful; therefore, they are to be faithful. [Dr. T. J. Betts]
In the second segment of Joshua's speech, in verses 14-24, Joshua reflected on God's kindnesses with a call to loyalty and a warning of consequences for failure. And, like Moses in Exodus 19, 24, Joshua expected and received responses from the people. This segment divides into three calls and responses.
First Call and Response. The first call and response appears in verses 14-18. In verse 14, Joshua exhorted the Israelites to "fear the Lord and serve him in sincerity and in faithfulness." Then he explained that the first step toward this end was for the Israelites to "put away the gods that your fathers served beyond the River and in Egypt." Following this, in verse 15, he told them to "choose this day whom you will serve." Despite the fact that Joshua had warned against idolatry in his speech in chapter 23, the Israelites still had idols among them. And now, Joshua insisted that God required them to reject all false gods by ridding themselves of every idol. And Joshua set the example by saying those well-known words of 24:15: "As for me and my house, we will serve the Lord."
This theme of serving God was so important to Joshua that he used the word "serve," or "abad" in Hebrew, sixteen times in this chapter. And in verses 16-18, Israel responded positively to Joshua's call by expressing their commitment to serve God. As we read in verse 18, the people answered, "We also will serve the Lord, for he is our God."
Second Call and Response. The second call and response appears in verses 19-22. In verse 19, Joshua challenged the assembly by saying, "You are not able to serve the Lord, for he is a holy God. He is a jealous God; he will not forgive your transgressions or your sins." Now, Joshua didn't mean here that Israel was unable to serve the Lord and that God would not forgive their rebellion and sins in all times and circumstances. Rather, he focused on the fact that they could not recommit to serving God and receiving God's blessings until they removed their idols. Although God had patiently overlooked this sin in the past, he would do so no longer. As Joshua warned in 24:20, continuing to serve idols would result in the terrible consequence that God would, "turn and do you harm and consume you, after having done you good." Happily, after the people heard this dreadful warning, they responded in 24:21 saying, "No … we will serve the Lord."
Third Call and Response. The third call and response appears in verses 23, 24. Having received positive responses from the people in verses 18, 21 and 22, Joshua reaffirmed, in verse 23, that the first outward act of renewed loyalty to God was to "put away the foreign gods that are among you, and incline your heart to the Lord." And Israel replied in verse 24, "The Lord our God we will serve, and his voice we will obey."
The closing chapters of Joshua — chapters 23, 24 — contain a speech by Joshua about the need for exclusive loyalty to the Lord. And particularly of note you might find in there the admonition of Joshua for them to put away the gods which their fathers served beyond the river and in Egypt. And this is in reference to the fact that Israel had this tendency always to go and follow after other gods. It's a fundamental law of the human heart, according to A.W. Tozer, that our hearts tend toward idolatry. And Joshua knew that only through exclusive loyalty to Jehovah, to God, would Israel not only succeed, but would experience the fullness of blessing because the gods of the nations, as the psalm tells us, they're dead gods, and they make those who worship them like them, but there's only one living and true God. And so, for Israel to remain faithful to the Lord and exclusively committed to him — as he was exclusively committed to them — was their only source of hope and life and prosperity in the future. [Rev. Mike Glodo]
Ratification Ceremony
After Joshua's speech and Israel's responses, the narrative turns to the ceremonial ratification of Israel's newfound commitment to God in verses 25-27. This segment begins in verse 25 telling us that, "Joshua made a covenant with the people … and put in place statutes and rules for them." In verse 26, Joshua also ratified this covenant commitment by erecting "a large stone … under the terebinth that was by the sanctuary of the Lord."
The terebinth tree mentioned here is reminiscent of Genesis 12:6 and the great tree of Moreh at Shechem. This was where Abraham built his first altar in Canaan. And, as we've seen throughout this series, stones were often used for commemoration in the book of Joshua. For instance, in 4:7, Joshua erected twelve stones for the Israelites at Gilgal as "a memorial forever." And the altar built by the tribes of Transjordan in 22:34 was erected as "a witness between us that the Lord is God." In 24:27, Joshua explained that, "This stone … shall be a witness against you, lest you deal falsely with your God." In future generations, this witness-stone would make it impossible to deny Israel's voluntary covenant with God to reject all idolatry. And if they failed to keep this vow, they could only blame themselves for God's judgments that would come upon them.
Dismissal
After these sobering events, the account of Israel's covenant renewal closes with Joshua's dismissal of the assembly in verse 28. Our author finalized his record of this event by noting that, "Joshua sent the people away, every man to his inheritance." This ending to the narrative raised a crucial question for the original audience to consider. Did Israel keep their commitment to reject idolatry and serve only the Lord? In the afterword that closes the book, in 24:31, our author reported that "Israel served the Lord all the days of Joshua, and all the days of the elders who outlived Joshua." But as we learn from the books of Judges, Samuel and Kings, while Israel remained faithful for a while, later generations violated their solemn oath against idolatry time and again. And the original audience of our book knew the consequences they had suffered because of it.
With the structure and content of Joshua's covenant renewal in view, we should turn to the original meaning.
Original Meaning
On the whole, the implications of Joshua's covenant renewal for the original audience are plain enough. By the time our author completed the book of Joshua, the people of Israel had failed to keep the commitments their ancestors had made in Joshua's day. And the consequences of their disobedience were all too clear. If anyone in Israel wondered why they suffered so severely, Joshua 24 explains that they deserved God's judgment for the flagrant violations of their covenant.
In an earlier lesson we saw that the original audience of our book may have lived sometime during the period of the judges, during the monarchy, or even as late as Judah's exile to Babylon. Whatever the case, God's people had suffered severe consequences for violating the covenant that Joshua renewed in chapter 24 of our book. In the period of the judges, many in Israel fell prey to the temptation of idolatry. And as a result, various regions of the nation suffered cycles of defeat and deliverance. During the monarchy, idolatry led to all kinds of hardships. In the northern kingdom, repeated Assyrian aggression eventually led to the fall of Samaria and exile for much of the population. Later on, idolatry in the southern kingdom also led to the fall of Jerusalem and to the Babylonian exile. During all of these times, the faithful of Israel longed to know what they could do to find forgiveness and blessings from God. Joshua 24 gave them guidance: Israel must remember God's many kindnesses toward them and renew their covenant with him. And they must do this by devoting themselves exclusively to the service of their one true God, just as Israel had done in Joshua's day.
To move his original audience to action, our author again wove all five of his repeated themes into this chapter on covenant renewal.
Divine Authority
In the first place, he made it clear that divine authority undergirded this renewal. As in chapter 23, the summons in 24:1 mentions Joshua by name to make it clear that God's authorized leader was in charge of this ceremony. In addition, Joshua's speech and Israel's responses in 24:2 begin with the words, "Thus says the Lord …" These introductory words leave no doubt that God's own authority undergirded what happened in this chapter. And beyond this, our author went on in his record of Joshua's speech to repeat several times that it was Joshua, God's ordained representative, who spoke to the assembly.
By drawing attention to divine authority in this chapter, our author called every person in his original audience to pay special attention. If they ignored what had happened in Joshua's covenant renewal and went their own way, our author insisted that they were rebelling against the authority of God.
God's Covenant
In the second place, throughout this account of covenant renewal, Joshua repeatedly referred to God's covenant. His speech and Israel's responses touched on the dynamics of divine benevolence, human loyalty and the consequences of disobedience. And more than this, in Joshua's ratification ceremonies, our author stated explicitly, in 24:25 that, "Joshua made a covenant with the people that day." Our author also alluded to God's covenant with Israel in the dismissal of the assembly. In verse 28, he said that "Joshua sent … every man to his inheritance," once again using the Hebrew term "nachalah."
Now, as we've just seen, the theme of God's covenant in this chapter focuses both on God's kindness and on the requirement of loyalty. Clearly, our author hoped his original audience would realize how they had violated God's covenant. And he called them to renew their commitment to keeping covenant with God. Without repentance and renewal they and their children would continue to face the curses of the covenant.
Standard of Moses' Law
In the third place, Joshua's covenant renewal in chapter 24 acknowledged the standard of Moses' law. For instance, in Joshua's speech and Israel's responses, verses 14, 15 call Israel to reject "the gods that your fathers served beyond the River and in Egypt," as well as "the gods of the Amorites" — another term for Canaanites. This directive was based on the prohibitions of idolatry found in Moses' law in passages like Deuteronomy 11:28. In addition to this, when Joshua declared in verse 19 that "[The Lord] is a holy God. He is a jealous God," Joshua drew from portions of the Pentateuch like Exodus 20:5. Our author left no doubt in the minds of his original audience. The law of Moses was the standard that they must observe if they hoped to see the blessings of God.
God's Supernatural Power
In the fourth place, this chapter on covenant renewal also stressed God's supernatural power. Our author did this most vividly in Joshua's speech and Israel's responses as Joshua reported what God had said concerning his benevolence toward Israel. In verses 3-6a, God spoke in the first person and listed a number of things he had done for Israel. For instance, in verse 3, he said, "I took your father Abraham … and led him through all the land of Canaan, and made his offspring many." In verse 5, he said, "I plagued Egypt." From verse 6b-7, Joshua added his own elaborations on what God had done for Israel. In verse 7, Joshua related that when the Egyptians pursued the Israelites to the sea, God "made the sea come upon them and cover them." In verses 8-13, the text returns to the first person. In verse 8, God said, "I gave [the Amorites] into your hand … I destroyed them." And in verse 12, with regard to the conquest of Canaan, God told Israel, "It was not by your sword or by your bow."
In addition to this, the responses of Israel to Joshua's words focused on God's supernatural power. In verse 17, the people confessed that, in Egypt, God did "great signs in our sight" and that God "preserved us in all the way that we went." And in verse 18, they agreed that, "The Lord drove out before us all the peoples." But Joshua also warned Israel in verse 20, "If you forsake the Lord … he will … do you harm and consume you."
These declarations of God's supernatural power reminded the original audience of the kind of God they served. He was the God of power and should never be ignored. His ability to bless and to curse was beyond measure. And because of this, they must always remain loyal to his covenant.
When we look at God's relationship with the people of Israel, one of the things that comes out clearly is that he blesses them in supernatural ways over and over again. And I think there's a real purpose behind that that helps them to be able to maintain their relationship with God and their loyalty to the covenant… The supernatural blessings that he pours out upon them, I think, is the best way in the long run for people to continually be reminded, this is a God who loves us, who cares for us, who will never leave or forsake us, and because of that love that we've received from God, we turn around and continue to love him and stay loyal to that relationship. [Dr. Dan Lacich]
All Israel
And finally, in the fifth place, Joshua's covenant renewal begins and ends with references to the participation of all Israel. In Joshua's opening summons in verse 1, "all the tribes of Israel … the elders, the heads, the judges, and the officers of Israel" attended. And the account closes in verse 28 with Joshua's dismissal of "every man to his inheritance."
All Israel came to the assembly, renewed covenant, and left to settle in the inheritances God had given them. Our author's purpose for his audience is clear enough. Because this was true in Joshua's day, everyone in the original audience was to renew covenant in their day as well.
So far in this lesson on covenant loyalty, we've looked at the significance of covenant warnings and covenant renewal for the original audience of the book of Joshua. Now we should turn to our third main topic in this lesson, Christian applications of this division of our book. How are you and I to apply these matters to our lives as followers of Christ today?
CHRISTIAN APPLICATION
The last major division of our book called the original audience to reflect on the dynamics of their covenant with God, especially the requirement of loyalty and the consequences of curses they would face for disloyalty. Joshua himself would have had in view God's covenants with Abraham and Moses. And later Old Testament audiences also would have considered God's covenant with David. But how do these emphases pertain to God's covenant with us today?
As Christians, our relationship with God is governed primarily by what the prophet Jeremiah, Jesus and New Testament authors called the "new covenant." Unfortunately, many sincere followers of Christ have understood the new covenant in ways that make it very difficult to relate this portion of Joshua to Christian living. So, we need to pause for a moment and reflect on what Jeremiah predicted about the new covenant and how New Testament authors understood its fulfillment in Christ.
Listen to what the prophet Jeremiah said in Jeremiah 31:31-32:
Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord (Jeremiah 31:31-32).
This passage announces that after the Babylonian exile God would make "a new covenant" — or "renewed covenant," as it may be translated — with "the house," or people, "of Israel" and "the house," or people, "of Judah."
Jeremiah spent much of his ministry announcing that Judah was about to suffer defeat and exile at the hands of the Babylonians. But in Jeremiah 31, he began with the announcement that "the days are coming." Elsewhere in this chapter the expression "the days are coming" refers to the time when God's blessings would be poured out on Israel after the Babylonian exile.
Now, it's important to note that this new covenant would not be like the covenant God made with their ancestors in Moses' day. As we've seen in Joshua 23, 24, if Israel flagrantly violated their covenant with God by turning to idolatry, they would suffer the consequences of hardships and a period of exile from the Promised Land.
Sadly, Israel did break covenant with God and they suffered under the tyranny of Gentile nations for hundreds of years. But Jeremiah gave Israel hope that, after the exile, God would show mercy and establish a new covenant. In Jeremiah 31:33-34, God ensured that this new covenant would not end in failure like the covenant with Moses. Here we read:
I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, "Know the Lord," for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more (Jeremiah 31:33-34).
In effect, these verses explain that the new covenant would not fail because God would thoroughly transform his people so that they would be loyal to him. He would "put [his] law within them, and [would] write it on their hearts."
As passages like Deuteronomy 30:10 indicate, having hearts attuned to God's law was always the ideal for the people of God. And, by God's grace, there was always a remnant of faithful Israelites who moved toward this ideal. But Jeremiah 31 predicted that when the new covenant came into full effect, spiritual renewal would be complete — not just for a few, but for every individual counted among the people of God.
Here we see a striking contrast with the days of Joshua. When the new covenant comes in its fullness, there will no longer be any need to call God's people to be loyal to God. They will all be perfectly loyal. God "will forgive their iniquity, and … will remember their sin no more."
The promise in Jeremiah and the promise in Ezekiel was that God would write the laws on our heart and make us to walk in his ways, put his Spirit in us, and he would forgive our sins. And so, the new covenant is like the old covenant in that it's ratified by blood, but as the book of Hebrews makes clear, it's a better covenant because it's the covenant made with the blood of God's own Son, not bulls and goats that could not ultimately remove sins. So, it's a wonderful thing to be living under the new covenant and to have the blessings and knowing these things at a level that they probably simply did not know in the Old Testament times. [Pastor Doug McConnell]
It isn't difficult to see that Jeremiah's description of the new covenant raises crucial questions for you and me as followers of Christ. If there's no need to call the people of the new covenant to loyal service, then why is the New Testament filled with calls to obedience? If there's no need for warnings about the consequences of curses, then why does the New Testament warn those who are tempted to turn from Christ?
To answer these questions, we must return to what we've seen throughout this series about Christ's fulfillment of the book of Joshua. As you'll recall, the New Testament teaches that Christ fulfills the goals of Israel's victorious conquest and tribal inheritances in three phases or stages. He began his grand fulfillment of these goals in the inauguration of his kingdom during his first advent. He goes on fulfilling them in the continuation of his kingdom throughout church history. And he will complete their fulfillment at the consummation of his kingdom when he returns in glory. This pattern of fulfillment is important because Christ fulfills Joshua's call for covenant loyalty in these three stages as well.
We'll explore Christian applications of this final division of Joshua in our usual way by sketching what the New Testament teaches about covenant loyalty in each stage. Let's begin with covenant loyalty in the inauguration of Christ's kingdom.
Inauguration
We know with certainty that the age of the new covenant began with Christ's first advent. In Luke 22:20, Jesus himself spoke of "the new covenant in my blood." In Hebrews 8:6, we read that Jesus is the mediator of the new covenant. And in 2 Corinthians 3:6, the apostle Paul spoke of himself and his companions as "ministers of a new covenant."
At the Last Supper, the Lord Jesus in the Gospels explained that his sacrificial death had significance at two levels. Yes, it was an atoning sacrifice in which he suffered the wrath of the holy God for our sins in our place so that we could escape it, but he also described his death as a covenant-initiating sacrifice. His blood initiated the new covenant, he says in Matthew and Luke very clearly. So, his death is that sacrifice that brings about the new covenant era. [Dr. Charles L. Quarles]
The New Testament highlights two ways in which Christ inaugurated the new covenant. On the one side, it emphasizes Jesus' work as the Messiah. Israel had suffered for hundreds of years under the curse of exile that Joshua warned would come against them. And the Father sent Jesus as an incomparable act of benevolence and mercy. The second person of the Trinity was incarnated as the great Son of David who perfectly fulfilled the requirement of covenant loyalty to God — even to the point of dying and making atonement for the sins of all who truly believe in him. And for this service, God granted him the blessings of resurrection and ascension into heaven as the supreme ruler over all. The New Testament also adds that true believers are now "in Christ," in the sense that they are identified with Christ in the court of heaven. We are seated in heaven, reigning with Christ in glory.
But on the other side, Jesus' wonderful work when he inaugurated his kingdom did not bring the church on earth to the perfection that Jeremiah prophesied for the new covenant. In the first-century church, there were still "false brothers," as Paul called them in 2 Corinthians 11:26 and Galatians 2:4. And if they didn't repent, the false brothers were doomed to suffer the eternal judgment of God. But for true believers, we are not only "in Christ," but Christ is in us through the Holy Spirit as we live on the earth. And the Holy Spirit leads true believers in a lifelong process of sanctification in which we are, in the words of 2 Corinthians 7:1, "bringing holiness to completion in the fear of God."
This earthly reality explains why Jesus and New Testament authors frequently emphasized covenant dynamics during the first century in ways that were very similar to Joshua's warnings in his speeches. Much like Joshua led Israel into covenant renewal, Jesus and his apostles ordained the regular preaching of the Word and the Lord's Supper as means of covenant renewal in the new covenant.
Time and again, they highlighted God's benevolences. But they also called the church to respond with loyalty to God. In the well-known words of Romans 12:2, they insisted, "Do not be conformed to this world, but be transformed by the renewal of your mind." And they also frequently warned the visible church in their day of the severe consequences of God's judgment on those who turned from Christ. As we read in Hebrews 10:29, "How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified?" Much like the covenant warnings Joshua issued in his day, these and similar New Testament passages exhorted false brothers to come to saving faith. And they exhorted true believers to continue in faithful service to God.
In this light, it's not difficult to see how the five themes of the last chapters of Joshua apply to the inauguration of the new covenant. When we see divine authority emphasized in the last division of Joshua, we're reminded of Christ's supreme display of divine authority in his first advent. When we encounter the dynamics of God's covenant in the record of Joshua, we're reminded of how Christ established the dynamics of the new covenant. Joshua's emphasis on the standard of Moses' law should turn our hearts toward Christ's perfect obedience and his call for his followers to live according to God's law in light of the new covenant. And Joshua's reflections on God's supernatural power toward Israel should lead us to acknowledge the supernatural power displayed in the inauguration of Christ's kingdom. Lastly, the focus on the unity of all Israel in this portion of Joshua should remind us of how Jesus and his apostles and prophets called for the unity of the church.
Following these Christian applications associated with covenant loyalty and the inauguration of Christ's kingdom, we should turn to how Joshua's warnings and call for covenant renewal apply to the continuation of God's people throughout church history.
Continuation
When we compare the kingdom of Christ in the first century with his kingdom today, it's clear that the ascended Christ has accomplished much. Over the last two millennia, as he has ruled over heaven and earth, his church has spread further and further around the world. And it continues to spread even in our own day. But despite the victories won by the ascended Christ against his enemies, Joshua's emphases in his call to covenant loyalty apply to the church in every age.
On the one side, Christ himself still reigns in heaven and continues to represent his people in the heavenly court. We are "in Christ," and God still imputes Christ's righteousness to every person who comes to saving faith in him so that their eternal blessings are secure in him. And more than this, even when we sin, Christ pleads on our behalf before the throne of God. In the words of Hebrews 7:25, "[Christ] is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them."
But on the other side, the church of Christ on earth continues to be far from perfect. We must always remind the church of the words of Hebrews 12:14, "Strive for … the holiness without which no one will see the Lord." There are still those who profess faith but are "false brothers," and only have what theologians often call "hypocritical" or "temporary" faith. In fact, apostasy in the church has grown to great proportions from time to time, and we are right to proclaim warnings like 1 Corinthians 10:12: "Let anyone who thinks that he stands take heed lest he fall."
Of course, by God's mercy there's always a remnant of true believers in whom Christ dwells by his Spirit. But even they undergo temporary hardships as discipline from God. As Jesus explained to the church of Laodicea in Revelation 3:19, "Those whom I love, I reprove and discipline, so be zealous and repent."
The way God shows his love for his people is by sending discipline into their lives in this world… So, while it's wonderful that Jesus took the eternal curses on himself when he died on the cross, it's also a wonderful gift from God that while we live in this life, God has not removed all troubles, all trials, all discipline, even all curses of his covenant on those who truly believe, because that's his instrument, that's his tool for leading us into the ways of holiness and the ways of righteousness, so that the increase of our blessings in the world to come will be evident day by day. [Dr. Richard L. Pratt, Jr.]
It's clear then that the themes of the last division of the book of Joshua speak to the church throughout the continuation of Christ's kingdom. Divine authority in this portion of Joshua reminds us of the authority of Christ over our churches and our individual lives today. The dynamics of God's covenant in Joshua call us to apply the dynamics of the new covenant in Christ as we acknowledge God's benevolence, offer him our loyalty, and receive the consequences of his covenants. When we read of Joshua's emphasis on the standard of Moses' law, we should look to both the Old and New Testaments — always in light of what Christ has accomplished — to guide us in our daily lives. And just as Joshua reflected on God's supernatural power toward Israel, we should rejoice in the supernatural power God displays to his church through Jesus, even today. And, of course, the focus on all Israel in this portion of Joshua calls on us to promote the unity of all of God's covenant people in Christ as the church spreads everywhere throughout the world.
As we've seen, Christian application of the last division of the book of Joshua focuses on what Christ accomplished in the inauguration of his kingdom and in its continuation in our own day. But it also applies to the consummation of his kingdom when Christ will bring these matters to their complete fulfillment.
Consummation
On the one side, when Christ returns in glory he himself will gain his full inheritance for his perfect covenant loyalty in the new heaven and new earth. In Revelation 11:15, we read that at that time, "The kingdom of the world [will] become the kingdom of our Lord and of his Christ, and he shall reign forever and ever." And in the words of Philippians 2:11, "Every tongue [will] confess that Jesus Christ is Lord, to the glory of God the Father."
And on the other side, when Christ returns, the church and the world will be utterly purified and glorified. The blessings from God's common grace that unbelievers received in this life will increase their eternal judgment. And the curses they experienced in this life will be but preludes to the eternal judgment they will endure. But those who have exercised saving faith in Christ will share with him in the new creation. Every blessing they received in this life will be but a prelude to the glories that will be theirs. And the temporary curses of discipline that they endured in this life will yield for them a great reward. As James put it in 1:12 of his book, "Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life." On that day, the promise of the new covenant will be fulfilled completely. As we read in Revelation 22:3, "No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him."
The themes of the last division of Joshua offer us great hope as we look forward to the consummation of Christ's kingdom. The display of divine authority in this portion of Joshua reminds us that the hope we have in Christ is backed by God's full authority. Joshua's focus on God's covenant calls us to rejoice that, one day, we'll share in the full reward of Christ's perfect loyalty. We can be encouraged knowing that the standard of Moses' law emphasized in Joshua will be fulfilled in our perfect obedience to God's will as we are united with Christ in the new creation. And Joshua's attention to God's supernatural power toward Israel moves us to reflect on the incomparable display of Christ's power that we'll see when he returns. Finally, the theme of all Israel highlighted in this portion of Joshua calls us to celebrate that, at the consummation of Christ's kingdom, the new world will be filled with God's faithful people who will worship and serve him with unending joy.
CONCLUSION
In this lesson on Israel's covenant loyalty, we've explored the last major division of the book of Joshua. We've seen how Joshua's covenant warnings called on the original audience to render loyal service and warned of judgment for disloyalty. We've seen how Israel's covenant renewal showed the original audience how to renew covenant with God in their own day as well. And we've noted how Christian application of this portion of Joshua must be rooted in the ways Christ fulfills the goal of Israel's covenant loyalty in the inauguration, continuation and consummation of his kingdom.
The last division of Joshua revealed the grand significance of the entire book for its original audience. God had blessed his people with a victorious conquest and had allotted enduring inheritances to the tribes of Israel. And these demonstrations of divine benevolence were to lead the original audience of our book to respond with covenant loyalty. God's judgment will come against those who fail to respond to him with faith and service. But great reward awaits all who respond to God's mercy with humble devotion. And the same is true for you and me. In Christ, we have seen the greatest display of God's grace. God offers eternal victory and eternal inheritance in the new heaven and new earth in Christ. And this offer will be fulfilled to everyone who comes in saving faith to the Savior.