10 But I did not give ear to Balaam; and so he went on blessing you; and I kept you safe from him.
See, the people who have come out of Egypt are covering all the earth: now, put a curse on this people for me, so that I may be able to make war on them, driving them out of the land. And God said to Balaam, You are not to go with them, or put a curse on this people, for they have my blessing.
But Balaam, in answer; said to the servants of Balak, Even if Balak gave me his house full of silver and gold, it would not be possible for me to do anything more or less than the orders of the Lord my God. So take your rest here this night, till I have knowledge what more the Lord has to say to me. And that night God came to Balaam and said to him, If these men have come for you, go with them: but do only what I say to you.
Then Balaam said to Balak, Take your place by your burned offering, and I will go and see if the Lord comes to me: and I will give you word of whatever he says to me. And he went to an open place on a hill. And God came to Balaam, and Balaam said to him, I have made ready seven altars, offering an ox and a male sheep on every altar. And the Lord put words in Balaam's mouth, and said, Go back to Balak, and this is what you are to say. So he went back to him where he was waiting by his burned offering with all the chiefs of Moab. And in the words which the Lord had given him he said, From Aram Balak has sent for me, the king of Moab from the mountains of the East: come, put curses on Jacob for me and be angry with Israel. How may I put curses on him who is not cursed by God? how may I be angry with him with whom the Lord is not angry? From the top of the rocks I see him, looking down on him from the hills: it is a people made separate, not to be numbered among the nations. Who is able to take the measure of the dust of Jacob or the number of the thousands of Israel? May my death be the death of the upright and my last end like his! Then Balak said to Balaam, What have you done to me? I sent for you so that my haters might be cursed, and see, you have given them a blessing. And in answer he said, Am I not ordered to say only what the Lord puts into my mouth?
Then he said to Balak, Take your place here by your burned offering, while I go over there to the Lord. And the Lord came to Balaam, and put words in his mouth, and said, Go back to Balak, and this is what you are to say. So he came to him where he was waiting by his burned offering with the chiefs of Moab by his side. And Balak said to him, What has the Lord said? And in the words which the Lord had given him he said, Up! Balak, and give ear; give attention to me, O son of Zippor: God is not a man, to say what is false; or the son of man, that his purpose may be changed: what he has said, will he not do? and will he not give effect to the words of his mouth? See, I have had orders to give blessing: and he has given a blessing which I have no power to take away. He has seen no evil in Jacob or wrongdoing in Israel: the Lord his God is with him, and the glad cry of a king is among them. It is God who has taken them out of Egypt; his horns are like those of the mountain ox. No evil power has effect against Jacob, no secret arts against Israel; at the right time it will be said of Jacob and of Israel, See what God has done! See, Israel comes up like a she-lion, lifting himself up like a lion: he will take no rest till he has made a meal of those he has overcome, drinking the blood of those he has put to death. Then Balak said to Balaam, If you will not put a curse on them, at all events do not give them a blessing. But Balaam in answer said to Balak, Did I not say to you, I may only do what the Lord says?
How fair are your tents, O Jacob, your houses, O Israel! They are stretched out like valleys, like gardens by the riverside, like flowering trees planted by the Lord, like cedar-trees by the waters. Peoples will be in fear before his strength, his arm will be on great nations: his king will be higher than Agag, and his kingdom made great in honour. It is God who has taken him out of Egypt; his horns are like those of the mountain ox; the nations warring against him will be his food, their bones will be broken, they will be wounded with his arrows. He took his sleep stretched out like a lion, and like a she-lion: by whom will his rest be broken? May a blessing be on everyone who gives you blessing, and a curse on everyone by whom you are cursed. Then Balak was full of wrath against Balaam, and angrily waving his hands he said to Balaam, I sent for you so that those who are against me might be cursed, but now, see, three times you have given them a blessing.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Joshua 24
Commentary on Joshua 24 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 24
Jos 24:1. Joshua Assembling the Tribes.
1. Joshua gathered all the tribes of Israel to Shechem—Another and final opportunity of dissuading the people against idolatry is here described as taken by the aged leader, whose solicitude on this account arose from his knowledge of the extreme readiness of the people to conform to the manners of the surrounding nations. This address was made to the representatives of the people convened at Shechem, and which had already been the scene of a solemn renewal of the covenant (Jos 8:30, 35). The transaction now to be entered upon being in principle and object the same, it was desirable to give it all the solemn impressiveness which might be derived from the memory of the former ceremonial, as well as from other sacred associations of the place (Ge 12:6, 7; 33:18-20; 35:2-4).
they presented themselves before God—It is generally assumed that the ark of the covenant had been transferred on this occasion to Shechem; as on extraordinary emergencies it was for a time removed (Jud 20:1-18; 1Sa 4:3; 2Sa 15:24). But the statement, not necessarily implying this, may be viewed as expressing only the religious character of the ceremony [Hengstenberg].
Jos 24:2-13. Relates God's Benefits.
2. Joshua said unto all the people—His address briefly recapitulated the principal proofs of the divine goodness to Israel from the call of Abraham to their happy establishment in the land of promise; it showed them that they were indebted for their national existence as well as their peculiar privileges, not to any merits of their own, but to the free grace of God.
Your fathers dwelt on the other side of the flood—The Euphrates, namely, at Ur.
Terah, the father of Abraham, and the father of Nachor—(see Ge 11:27). Though Terah had three sons, Nahor only is mentioned with Abraham, as the Israelites were descended from him on the mother's side through Rebekah and her nieces, Leah and Rachel.
served other gods—conjoining, like Laban, the traditional knowledge of the true God with the domestic use of material images (Ge 31:19, 34).
3. I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan—It was an irresistible impulse of divine grace which led the patriarch to leave his country and relatives, to migrate to Canaan, and live a "stranger and pilgrim" in that land.
4. I gave unto Esau mount Seir—(See on Ge 36:8). In order that he might be no obstacle to Jacob and his posterity being the exclusive heirs of Canaan.
12. I sent the hornet before you—a particular species of wasp which swarms in warm countries and sometimes assumes the scourging character of a plague; or, as many think, it is a figurative expression for uncontrollable terror (see on Ex 23:28).
14-28. Now therefore fear the Lord, and serve him in sincerity and in truth—After having enumerated so many grounds for national gratitude, Joshua calls on them to declare, in a public and solemn manner, whether they will be faithful and obedient to the God of Israel. He avowed this to be his own unalterable resolution, and urged them, if they were sincere in making a similar avowal, "to put away the strange gods that were among them"—a requirement which seems to imply that some were suspected of a strong hankering for, or concealed practice of, the idolatry, whether in the form of Zabaism, the fire-worship of their Chaldean ancestors, or the grosser superstitions of the Canaanites.
26. Joshua wrote these words in the book of the law of God—registered the engagements of that solemn covenant in the book of sacred history.
took a great stone—according to the usage of ancient times to erect stone pillars as monuments of public transactions.
set it up there under an oak—or terebinth, in all likelihood, the same as that at the root of which Jacob buried the idols and charms found in his family.
that was by the sanctuary of the Lord—either the spot where the ark had stood, or else the place around, so called from that religious meeting, as Jacob named Beth-el the house of God.
Jos 24:29, 30. His Age and Death.
29, 30. Joshua … died—Lightfoot computes that he lived seventeen, others twenty-seven years, after the entrance into Canaan. He was buried, according to the Jewish practice, within the limits of his own inheritance. The eminent public services he had long rendered to Israel and the great amount of domestic comfort and national prosperity he had been instrumental in diffusing among the several tribes, were deeply felt, were universally acknowledged; and a testimonial in the form of a statue or obelisk would have been immediately raised to his honor, in all parts of the land, had such been the fashion of the times. The brief but noble epitaph by the historian is, Joshua, "the servant of the Lord."
31. Israel served the Lord all the days of Joshua—The high and commanding character of this eminent leader had given so decided a tone to the sentiments and manners of his contemporaries and the memory of his fervent piety and many virtues continued so vividly impressed on the memories of the people, that the sacred historian has recorded it to his immortal honor. "Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua."
32. the bones of Joseph—They had carried these venerable relics with them in all their migrations through the desert, and deferred the burial, according to the dying charge of Joseph himself, till they arrived in the promised land. The sarcophagus, in which his mummied body had been put, was brought thither by the Israelites, and probably buried when the tribe of Ephraim had obtained their settlement, or at the solemn convocation described in this chapter.
in a parcel of ground which Jacob bought … for an hundred pieces of silver—Kestitah translated, "piece of silver," is supposed to mean "a lamb," the weights being in the form of lambs or kids, which were, in all probability, the earliest standard of value among pastoral people. The tomb that now covers the spot is a Mohammedan Welce, but there is no reason to doubt that the precious deposit of Joseph's remains may be concealed there at the present time.
33. Eleazar the son of Aaron died, and they buried him in … mount Ephraim—The sepulchre is at the modern village Awertah, which, according to Jewish travellers, contains the graves also of Ithamar, the brother of Phinehas, the son of Eleazar [Van De Velde].