Tu‘apulelulu ‘Okatopa 14, 2021

Far be it from us that we should forsake the Lord to serve other gods

Molekemama‘o ha‘amau li‘aki ‘a Sihova ke tauhi ‘Otua kehe

Siosiua 24 (Joshua 24)

(v. 16-18) Pea na‘e tali ‘e he kakai, ‘o pehē, Molekemama‘o ha‘amau li‘aki ‘a Sihova ke tauhi ‘Otua kehe; he ko Sihova ko hotau ‘Otua, ko ia ia na‘a ne ‘ohake kitautolu mo ‘etau ngaahi kui mei ‘Isipite, mei he fale pōpula, mo ne fai ‘a e ngaahi fu‘u me‘a fakaafe ko ia na‘a tau mamata ki ai, mo tauhi kitautolu ‘i he hala kotoa na‘a tau fononga ai, pea ‘i he lotolotonga ‘o e ngaahi kakai na‘a tau laka atu ai; pea na‘e kapusi ‘e Sihova mei hotau ‘ao ‘a e ngaahi kakai, ‘io, ‘a ha‘a ‘Āmoli na‘e nofo ‘i he fonua ni: ko ia ko kimautolu foki te mau tauhi ‘a Sihova, he ko hotau ‘Otua ia.

(v. 16-18) Then the people answered, “Far be it from us that we should forsake the Lord to serve other gods, for it is the Lord our God who brought us and our fathers up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight and preserved us in all the way that we went, and among all the peoples through whom we passed. And the Lord drove out before us all the peoples, the Amorites who lived in the land. Therefore we also will serve the Lord, for he is our God.”

G. Campbell Morgan's Exposition on the Whole Bible

Here we have the record of the final address of Joshua. In it he first concisely and comprehensively traced the Hebrews' history from the call of Abraham and did so in the form of the speech of Jehovah to them. In the brief compass of eleven verses the pronoun "I" as referring to Jehovah occurs no less than seventeen times. The whole movement emphasized the truth that everything of greatness in the history of the people was the result of divine action.

Then he appealed to them with a touch of fine irony. If they would not serve God, he called them to choose whom they would serve, asking them whether they would go back to the gods of their fathers beyond the river or turn to the gods of the Amorites in whose land they were now dwelling. Thus, by presenting the alternatives to loyalty to Jehovah he made patent the foolhardiness of disloyalty. He ended with the declaration of personal decision. "As for me and my house, we will serve Jehovah."

Then we have a dramatic description of what followed. The people declared their choice of God as against any other gods. From an intimate knowledge of them Joshua declared that in spite of their declared choice they were not able to serve God. It was a strange outburst and one wonders whether the tone was of scorn or of intense pity. The subsequent history of the people shows that the words were prophetic. Again the people affirmed their determination to serve the Lord and Joshua called them to put away all strange gods. Everything ended with the making of a covenant and the erection of a memorial.

The Book closes with an account of the death of Joshua and the death of Eleazer. It is significant that in the midst of the darkness of death there was something almost weird and yet full of the suggestion of hope. The bones of Joseph were buried in the land.

David Guzik :: Study Guide for Joshua 24

For the LORD our God is He who brought us and our fathers up out of the land of Egypt: Significantly, their declaration is based on God's past dealings with them. How could they not serve such a great God?

We also will serve the LORD, for He is our God: This is essentially the same attitude reflected by Jesus' disciples in John 6:66-69: Lord, to whom shall we go?  You have the words of eternal life.  If serving God sometimes seems hard, think of the alternatives.

 Pulelulu ‘Okatopa 13, 2021

fear the Lord and serve him in sincerity and in faithfulness

‘apasia kia Sihova, pea tauhi lototō mo mo‘oni kiate ia

Siosiua 24 (Joshua 24)

(v. 14) Pea ko ia mou ‘apasia kia Sihova, pea tauhi lototō mo mo‘oni kiate ia; Pea hu‘ihu‘i ‘a e ngaahi ‘otua na‘e tauhi ‘e ho‘omou ngaahi kui ‘i he tu‘a Vaitafe, pea ‘i ‘Isipite; ka mou tauhi ‘a Sihova.

(v. 14) 1Now therefore fear the Lord and serve him in sincerity and in faithfulness. Put away the gods that your fathers served beyond the River and in Egypt, and serve the Lord.

G. Campbell Morgan's Exposition on the Whole Bible

Here we have the record of the final address of Joshua. In it he first concisely and comprehensively traced the Hebrews' history from the call of Abraham and did so in the form of the speech of Jehovah to them. In the brief compass of eleven verses the pronoun "I" as referring to Jehovah occurs no less than seventeen times. The whole movement emphasized the truth that everything of greatness in the history of the people was the result of divine action.

Then he appealed to them with a touch of fine irony. If they would not serve God, he called them to choose whom they would serve, asking them whether they would go back to the gods of their fathers beyond the river or turn to the gods of the Amorites in whose land they were now dwelling. Thus, by presenting the alternatives to loyalty to Jehovah he made patent the foolhardiness of disloyalty. He ended with the declaration of personal decision. "As for me and my house, we will serve Jehovah."

Then we have a dramatic description of what followed. The people declared their choice of God as against any other gods. From an intimate knowledge of them Joshua declared that in spite of their declared choice they were not able to serve God. It was a strange outburst and one wonders whether the tone was of scorn or of intense pity. The subsequent history of the people shows that the words were prophetic. Again the people affirmed their determination to serve the Lord and Joshua called them to put away all strange gods. Everything ended with the making of a covenant and the erection of a memorial.

The Book closes with an account of the death of Joshua and the death of Eleazer. It is significant that in the midst of the darkness of death there was something almost weird and yet full of the suggestion of hope. The bones of Joseph were buried in the land.

David Guzik :: Study Guide for Joshua 24

Now therefore, fear the LORD, serve Him in sincerity and in truth: This was not a blind leap of faith. They saw God's works and experienced His blessings, so it made sense for them to exclusively serve a God who had done so much for them.

Serve the LORD!  Yet, for us, this is the difficult part - staying faithful to God after we have received much blessing from Him; the ease that can come with blessing can be a subtle enemy of serving God in sincerity and truth.

"The best test of sincerity is not always the open hostility of foes, for this often braces up the energies of combat, while at the same time it makes the path of duty clear.  Still less is it at the hour of triumph over our foes, then there is no temptation to rebel. The real test of our faithfulness to God is in most cases is our power to continue steadfastly in one course of conduct when the excitement of conflict is removed, and the enemies with which we have to contend are the insidious allurements of ease or custom amid the common place duties of life." (Redpath)

Tusite ‘Okatopa 12, 2021 

be very strong to keep and to do all that is written

lototo‘a ‘aupito ke tauhi mo fai ‘a e ngaahi me‘a kuo tohi ‘i he puka

Siosiua 23 (Joshua 23)

(v. 6) Ko ia ke mou lototo‘a ‘aupito ke tauhi mo fai ‘a e ngaahi me‘a kuo tohi ‘i he puka ‘o e lao ‘a Mōsese, ‘o ‘oua te mou afe mei ai ki he to‘omata‘u pe ki he to‘ohema.

(v. 6) Therefore, be very strong to keep and to do all that is written in the Book of the Law of Moses, turning aside from it neither to the right hand nor to the left

* G. Campbell Morgan's Exposition on the Whole Bible*

As the time approached for Joshua's passing, he twice gathered the people together and delivered to them his farewell messages.

The first of these is contained in this chapter. Its burden was of the power and faithfulness of God, with the declaration of an earnest desire for the faithfulness of His people to Him.

His references to himself were very brief, the principal ones being, "I am old and well stricken in years," and "I am going the way of all the earth." Only incidentally did he refer to his own work. After having declared that Jehovah had brought them in he said, "Behold, I have allotted unto you these nations"; "I have cut off' your enemies. In contrast to this his references to Jehovah were constant.

"Jehovah your God hath done," "Jehovah your God, He will thrust out." Urgently and earnestly he charged, "Therefore, be ye very courageous to keep and to do all that is written in the book the law of Moses"; "cleave unto Jehovah your God; closing with the most solemn warnings as to what would happen if they departed from their allegiance.

Perhaps his warnings were more fiery and searching than those of Moses. The address is a wonderful revelation of the strength of the man, and of that strength as consisting in his acute consciousness of the relation of the people to Jehovah and his consequent passion for their loyalty to God's law.

*David Guzik :: Study Guide for Joshua 23*

They need to be courageous so they can be obedient.  Following God and His word isn't something for the faint of heart.

They must do all that is written in the Book.  We tend to focus on the aspects of obedience that we like and skip over the parts that attract us less.

They must not turn aside from it to the right hand or to the left, because Satan doesn't care which extreme he gets us off to.  Either legalism or licentiousness please him.

 Monite ‘Okatopa 11, 2021 

that we be given cities to dwell in

ke ‘omi hamau ngaahi kolo nofo‘anga 

Siosiua 21 (Joshua 21)

(V. 1-3) Then the heads of the fathers’ houses of the Levites came to Eleazar the priest and to Joshua the son of Nun and to the heads of the fathers’ houses of the tribes of the people of Israel. And they said to them at Shiloh in the land of Canaan, “The Lord commanded through Moses that we be given cities to dwell in, along with their pasturelands for our livestock.” So by command of the Lord the people of Israel gave to the Levites the following cities and pasturelands out of their inheritance.

(v. 1-3) PEA ‘unu‘unu mai ‘a e hou‘eiki ‘ulumotu‘a ‘o ha‘a Līvai kia ‘Eliesa ko e taula‘eiki, pea kia Siosiua ko e foha ‘o Nuni, mo e hou‘eiki ‘ulumotu‘a ‘o e ngaahi matakali ‘o ha‘a ‘Isileli; pea nau lea kiate kinautolu ‘i Sailo, ‘i he fonua ko Kēnani, ‘o pehē, Na‘e tu‘utu‘uni ‘e he ‘Eiki ‘ia Mōsese, ke ‘omi hamau ngaahi kolo nofo‘anga, mo e ngaahi ‘api takai ma‘a ‘emau monumanu. Ko ia na‘e foaki ‘e ha‘a ‘Isileli ki he kau Līvai mei honau ngaahi tofi‘a ‘a e ngaahi kolo ko eni, mo e ngaahi ‘api takatakai, ‘o hangē koe folofola ‘a Sihova.

GOD IS . . . (KO E ‘OTUA´, ‘OKU . . )

7.         GOD IS INDEPENDENT

             Ko e ‘OTUA´ ‘oku TAU‘ATAINA

             Tokāteline

            Ko e Moʻui Falala ‘a Kalaisi

Ko e tuʻunga tauʻatāina ‘o e ‘Otua´, ‘oku ‘uhinga ia, ‘oku ne malava ke foaki moʻui ‘o aʻu pe ki he ‘Otua-mo e-tangata´. ‘I he hoko-‘o-kakano ‘a Kalaisi´, naʻa ne leaʻaki ‘a e lea naʻe ‘oange ‘e he Tamai´ kiate Ia (Sione 12:49). Pea naʻe toe pehee pe ‘e Kalaisi, “‘Oku ‘ikai lava ‘e he ‘Alo ke fai ‘iate ia ha momo‘i me‘a ngata pē ‘i he me‘a ‘oku ne vakai ‘oku fai ‘e he Tamai:” (Sione 5:19).

Ko Kalaisi, ‘a ē ‘oku lauʻitāniti mo taʻeliliu ‘i hono tuʻunga tauʻataina´ (1 Sione 5:20), naʻe hoko mai ‘o fakafalala ki he Tamai´, kae lava ke kaungā ‘inasi ‘ene fanau´ ‘i he tauʻatāina ko ia´. Pea ‘i heʻene pehēe´, ‘oku hoko ‘a Kalaisi ko ‘etau moʻui (Kolose 3:4). Ko e Tauʻatāina ‘a e ‘Otua´ naʻa ne fakahoko ‘a e moʻulaloa ‘a e ‘Otua-mo e- tangata´ ‘i hono tuʻunga ‘i mamani´ pea ‘oku ne tuʻutuʻuni ‘a e moʻui fakafalala ‘a e tokotaha kotoa pe ‘oku kau kia Kalaisi.

                        Christ’s Dependence

The independence of God means he is able to give life even to the God-man. In his incarnate state, Christ only spoke the words the Father gave to him (John 12:49). Christ even claimed that he could do nothing of his own accord, but only what he sees the Father doing" (John 5:19).

Christ, who, according to his divine nature, is eternally and unchangeably independent (1 John 5:20), became dependent on the Father in order that his children might share in that dependence. As such, Christ becomes our life (Col. 3:4). The independence of God necessitated the dependence of the God-man in his earthly state and forever demands the dependence of all those who are united to Christ.

Sapate ‘Okatopa 10, 2021 

They shall be for you a refuge

ke ai hamou hūfanga

Siosiua 20 (Joshua 20)

(v. 1-3) Then the Lord said to Joshua, “Say to the people of Israel, ‘Appoint the cities of refuge, of which I spoke to you through Moses, that the manslayer who strikes any person without intent or unknowingly may flee there. They shall be for you a refuge from the avenger of blood.

(v. 1-3) PEA folofola ‘a Sihova kia Siosiua. ‘O pehē, Lea ki ha‘a ‘Isileli, ‘o pehē, Mou vahe‘i hamou ngaahi kolo hūfanga, ‘a ia na‘a ku lea ai kiate kimoutolu ‘ia Mōsese; koe‘uhi ke hola ki ai ‘a e tāmate kuo ne te‘ia ha taha ko e fāinoa mo e ta‘e‘ilo: ke ai hamou hūfanga mei he tongitoto.

 

* Charles Haddon Spurgeon :: Morning and Evening*

It is said that in the land of Canaan, cities of refuge were so arranged, that any man might reach one of them within half a day at the utmost. Even so the word of our salvation is near to us; Jesus is a present Saviour, and the way to Him is short; it is but a simple renunciation of our own merit, and a laying hold of Jesus, to be our all in all. With regard to the roads to the city of refuge, we are told that they were strictly preserved, every river was bridged, and every obstruction removed, so that the man who fled might find an easy passage to the city. Once a year the elders went along the roads and saw to their order, so that nothing might impede the flight of any one, and cause him, through delay, to be overtaken and slain. How graciously do the promises of the gospel remove stumbling blocks from the way! Wherever there were by-roads and turnings, there were fixed up hand-posts, with the inscription upon them—"To the city of refuge!" This is a picture of the road to Christ Jesus. It is no roundabout road of the law; it is no obeying this, that, and the other; it is a straight road: "Believe, and live." It is a road so hard, that no self-righteous man can ever tread it, but so easy, that every sinner, who knows himself to be a sinner may by it find his way to heaven. No sooner did the man-slayer reach the outworks of the city than he was safe; it was not necessary for him to pass far within the walls, but the suburbs themselves were sufficient protection. Learn hence, that if you do but touch the hem of Christ's garment, you shall be made whole; if you do but lay hold upon Him with "faith as a grain of mustard seed," you are safe.

 Tokonaki ‘Okatopa 9, 2021

the people of Israel gave an inheritance among them to Joshua

pea na‘e foaki ‘e ha‘a ‘Isileli ha tofi‘a kia Siosiua

Siosiua 19 (Joshua 19)

(v. 49-51) Pea ‘osi ai ‘enau vahe fonua mo tu‘utu‘uni kau‘ā; pea na‘e foaki ‘e ha‘a ‘Isileli ha tofi‘a kia Siosiua ko e foha ‘o Nuni ‘i honau lotolotonga: ‘o hangē ko e fekau ‘a e ‘Eiki na‘a nau tuku kiate ia ‘a e kolo na‘a ne kole ki ai, ‘a Tīminati-sela ‘i he fonua mo‘unga ‘o ‘Ifalemi: pea na‘a ne langa ‘a e kolo ‘o nofo ai. Ko e ngaahi tofi‘a eni na‘e vahe ‘e ‘Eliesa ko e taula‘eiki, mo Siosiua ko e foha ‘o Nuni mo e hou‘eiki ‘ulumotu‘a ‘i he ngaahi matakali ‘a ha‘a ‘Isileli, ‘o nau fai talotalo ki ai ‘i Sailo, ‘i he ‘ao ‘o e ‘Eiki ‘i he mata Tēniti Fe‘iloaki‘anga. Pea ‘osi ai ‘enau vahe fonua.

(v. 49-51) When they had finished distributing the several territories of the land as inheritances, the people of Israel gave an inheritance among them to Joshua the son of Nun. By command of the Lord they gave him the city that he asked, Timnath-serah in the hill country of Ephraim. And he rebuilt the city and settled in it.  These are the inheritances that Eleazar the priest and Joshua the son of Nun and the heads of the fathers’ houses of the tribes of the people of Israel distributed by lot at Shiloh before the Lord, at the entrance of the tent of meeting. So they finished dividing the land.

mnemonic for remembering the tribes of Israel

R – repentant (Reuben)

S – sinners (Simeon)

L – love (Levi)

J – Jesus (Judah)

D – do (Dan)

N – not (Naphtali)

G – give (Gad)

A – animals (Asher)

I – in (Issachar)

Z – zoos (Zebulun)

J – jelly (Joseph)

B – beans (Benjamin)

 

G. Campbell Morgan's Exposition on the Whole Bible

In this chapter we have the account of the distribution of the remainder of the land among the last six tribes- Simeon, Zebulun, Issachar, Asher, Naphtali, and Dan.

Now that all had been provided, Joshua was given a special portion. Moreover, he was given what he asked.

The time and the nature of his choice are alike revelations of the character of the man. As to time, he did not ask for a possession until all had been supplied. He was content to wait, taking only when others had received. Then as to the nature of his choice. He asked for Timnathserah in the hill country of Ephraim. In doing so he chose a city which was hardly a city until it became his. It will be remembered that when Ephraim had complained, Joshua had charged them to go to the mountains and possess their possessions. Now when his opportunity came, he proved that he was prepared to act for himself on the advice he had given. To that very hill country he went, and there is a splended ring of resoluteness in his character in the statement, "He built the city, and dwelt therein."

Thus the conquered country was now divided, and the division was made under the superintendence of Eleazar the priest, Joshua the leader, and the heads of the tribes of the nation. All this, moreover, was done at the door of the Tent of Meeting and in recognition of those great principles of religious life which lay at the heart of the national life.

 

David Guzik :: Study Guide for Joshua 19

Joshua received what was promised to him by God, but in remarkable humility, he receives his portion last.  This is the kind of humble service and concern for others that makes Joshua such a wonderful picture of Jesus Christ.

Falaite ‘Okatopa 8, 2021

Until Shiloh comes

Kae‘oua ke ha‘u ‘a Sailo

Siosiua 18 (Joshua 18)

(v. 1) PEA kātoa mai ‘a e fakataha ‘o ha‘a ‘Isileli ki Sailo, ‘o nau fokotu‘u ‘a e Tēniti Fe‘iloaki‘anga ‘i he potu ko ia: pea na‘e vaivai ‘a e fonua kiate kinautolu.

(v. 1) Then the whole congregation of the people of Israel assembled at Shiloh and set up the tent of meeting there. The land lay subdued before them.

 

G. Campbell Morgan's Exposition on the Whole Bible

An important event is now recorded. The Tent of Meeting was erected at Shiloh. No reason is given for the choice of Shiloh. It certainly was central to the country and perhaps that is the simplest explanation. That which follows immediately would lead us to believe that after districts had been allotted to Judah, Ephraim, and Manasseh there was some slackness in continuing the work of settlement, for Joshua definitely rebuked the seven tribes for being slow to go up and possess the land. Before doing so, however, this place of worship was erected as the symbol of the deepest truth and principle of their nationality.

In the choice of the seven lots, the first fell to Benjamin. His territory occupied the space between that of Judah and Ephraim. This nearness to Ephraim and Manasseh was according to a natural order, but in process of time Benjamin drew nearer in sympathy to Judah, and at the great division went with Judah altogether.

Benjamin was always looked upon as the least of the tribes of Israel, but it is not to be measured by its size but rather by its caliber. Among its cities it included some that became famous in subsequent history-Jericho, Beth- el, Gibeon, and Mizpeh. Dean Stanley pointed out that even in New Testament times its influence remained, this being revealed partly by the frequency of the name of Saul in Hebrew families. It is interesting that one bearing that name subsequently made his boast in that he was "of the stock of Israel, of the tribe of Benjamin" ( Php 3:5 ).

Matthew Henry's Concise Commentary on the Bible

Shiloh was in the lot of Ephraim, the tribe to which Joshua belonged, and it was proper that the tabernacle should be near the residence of the chief governor. The name of this city is the same as that by which Jacob prophesied of the Messiah, Genesis 49:10. It is supposed by some that the city was thus called, when it was chosen for the resting-place of the ark, which typified our great Peace-maker, and the way by him to a reconciled God.