Later, I brought you to the land of the Amorites who lived beyond the Jordan. They fought against you, but I delivered them into your hand, that you should possess their land when I destroyed them before you. I brought youThe phrase "I brought you" emphasizes God's direct involvement and sovereign action in the history of Israel. The Hebrew root for "brought" is "בּוֹא" (bo), which means to come or to bring. This word underscores God's active role in fulfilling His promises to the Israelites. It is a reminder of His faithfulness and the divine guidance that has been a constant in their journey. This action is not just a historical event but a testament to God's unchanging nature and His commitment to His covenant people. to the land of the Amorites
refers to a specific geographical and historical context. The Amorites were a significant group in the ancient Near East, often depicted as formidable opponents in the biblical narrative. The land of the Amorites was part of the territory east of the Jordan River, which the Israelites had to conquer before entering the Promised Land. This phrase highlights the fulfillment of God's promise to give Israel a land of their own, despite the challenges posed by powerful inhabitants. Historically, the Amorites were known for their advanced culture and military prowess, making Israel's victory over them a clear demonstration of God's power and favor. who lived beyond the Jordan
The phrase "who lived beyond the Jordan" situates the Amorites geographically and historically. The Jordan River was a significant boundary in the ancient world, symbolizing a transition from the wilderness wanderings to the inheritance of the Promised Land. The term "beyond" indicates the land on the eastern side of the Jordan, which was initially occupied by the Amorites. This phrase serves as a reminder of the obstacles Israel faced and overcame through divine intervention. It also signifies a pivotal moment in Israel's history, marking the transition from a nomadic existence to settling in a land promised by God. and they fought against you
The phrase "and they fought against you" highlights the opposition and conflict that Israel encountered. The Hebrew root for "fought" is "לָחַם" (lacham), which means to engage in battle or warfare. This word conveys the intensity of the struggle and the reality of the spiritual and physical battles that God's people often face. The Amorites' resistance is a reminder of the challenges that come with following God's path, yet it also sets the stage for God's deliverance and victory. This conflict underscores the theme of reliance on God for strength and victory in the face of formidable adversaries. but I delivered them into your hand
The phrase "but I delivered them into your hand" is a powerful testament to God's intervention and deliverance. The Hebrew root for "delivered" is "נָתַן" (natan), meaning to give or to hand over. This word signifies God's authority and ability to control the outcomes of battles and the fate of nations. The phrase assures the Israelites that their victories are not by their own strength but by God's providence. It serves as a reminder of God's sovereignty and His role as the ultimate deliverer, reinforcing the idea that success and triumph come from trusting in His power and promises. Persons / Places / Events 1. JoshuaThe leader of Israel who succeeded Moses and led the Israelites into the Promised Land. He is delivering a farewell speech in this chapter. 2. AmoritesA group of ancient people living in Canaan, known for their opposition to Israel. They were one of the many nations God promised to drive out before the Israelites. 3. The Jordan RiverA significant geographical landmark in Israel's history, representing the boundary they crossed to enter the Promised Land. 4. The Promised LandThe land of Canaan, promised by God to Abraham and his descendants, which the Israelites are now possessing. 5. God's DeliveranceThe event of God giving victory to the Israelites over the Amorites, demonstrating His faithfulness and power. Teaching Points God's FaithfulnessGod fulfills His promises. Just as He delivered the Amorites into Israel's hands, He is faithful to His promises to us today. Divine DeliveranceVictory comes from God. In our battles, whether spiritual or physical, we must rely on God's strength and guidance. Obedience and TrustThe Israelites' success depended on their obedience to God. We are called to trust and obey God, knowing that He works for our good. Remembrance of God's WorksJoshua's recounting of history serves as a reminder to remember and recount God's past faithfulness in our lives. Possessing the Promised LandJust as Israel was called to possess the land, we are called to take hold of the spiritual promises God has given us. Bible Study Questions 1. How does the victory over the Amorites demonstrate God's faithfulness to His promises? Reflect on a time when you experienced God's faithfulness in your life. 2. In what ways can we rely on God's strength in our personal battles today? Consider Ephesians 6:10-18 and the armor of God. 3. Why is it important to remember and recount God's past works in our lives? How can this practice strengthen our faith? 4. How does the concept of obedience play a role in experiencing God's deliverance? Reflect on a situation where obedience led to a positive outcome. 5. What are some "promised lands" or spiritual promises that God is calling you to possess today? How can you take practical steps to move towards them? Connections to Other Scriptures Exodus 23:23-24This passage speaks of God's promise to send an angel before the Israelites to bring them into the land of the Amorites and other nations, emphasizing God's role in their victories. Deuteronomy 7:1-2Here, God instructs Israel on how to deal with the nations in Canaan, including the Amorites, highlighting the importance of obedience to God's commands. Judges 11:21This verse recounts the victory over the Amorites, reinforcing the account of God's deliverance and faithfulness. People Aaron, Amorites, Balaam, Balak, Beor, Canaanites, Egyptians, Eleazar, Esau, Girgashite, Girgashites, Hamor, Hittites, Hivite, Hivites, Isaac, Israelites, Jacob, Jebusites, Joseph, Joshua, Nachor, Nahor, Nun, Perizzites, Phinehas, Seir, Serah, Terah, ZipporPlaces Canaan, Egypt, Euphrates River, Gaash, Gibeah, Jericho, Jordan River, Moab, Red Sea, Seir, Shechem, Timnath-serahTopics Amorite, Amorites, Beyond, Bring, Destroy, Destroyed, Destruction, Dwelling, Dwelt, East, Fight, Fought, Hands, Jordan, Lands, Possess, Possessed, Possession, Presence, WarDictionary of Bible Themes Joshua 24:7 4230 desert
5230 beggars Joshua 24:5-7 7223 exodus, significance Joshua 24:6-7 4810 darkness, natural Library February the Tenth Registering a Verdict
"The Lord our God will we serve, and His voice will we obey." --JOSHUA xxiv. 22-28. Here was a definite decision. Our peril is that we spend our life in wavering and we never decide. We are like a jury which is always hearing evidence and never gives a verdict. We do much thinking, but we never make up our minds. We let our eyes wander over many things, but we make no choice. Life has no crisis, no culmination. Now people who never decide spend their days in hoping to do so. But this kind of life …
John Henry Jowett—My Daily Meditation for the Circling YearA Summary of Israel's Faithlessness and God's Patience
'And an angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. 2. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? 3. Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods …
Alexander Maclaren—Expositions of Holy Scripture Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called …
J. W. McGarvey—The Four-Fold Gospel Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon …
Lewis Bayly—The Practice of Piety The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which …
Arthur W. Pink—The Sovereignty of God And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is...
43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness. …
Athanasius—Select Works and Letters or Athanasius Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him, …
Thomas Watson—The Ten Commandments Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making "The Carnal Mind is Enmity against God for it is not Subject to the Law of God, Neither Indeed Can Be. So Then they that Are
Rom. viii. s 7, 8.--"The carnal mind is enmity against God for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." It is not the least of man's evils, that he knows not how evil he is, therefore the Searcher of the heart of man gives the most perfect account of it, Jer. xvii. 12. "The heart is deceitful above all things," as well as "desperately wicked," two things superlative and excessive in it, bordering upon an infiniteness, such …
Hugh Binning—The Works of the Rev. Hugh Binning Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to …
John Cunningham—The Ordinance of Covenanting Joshua
The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the …
John Edgar McFadyen—Introduction to the Old Testament Links Joshua 24:8 NIVJoshua 24:8 NLTJoshua 24:8 ESVJoshua 24:8 NASBJoshua 24:8 KJV
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