We shall continue with
the study of the Book of Joshua this week.
The designating of cities of refuge had been described in Exodus 21:12-14, Numbers 35:6-34, Deuteronomy 4:41-43 and 19:1-13. If you do not have time to read all the passages, at least scan through Numbers 35 which is the most exhaustive of them all.
The contents of these passages may be summarized as follows:
- The cities of refuge should be centrally located. (Deut. 19:2)
- They would be cities where Levites were present. (Num. 35:6)
- They were there to allow those who had killed someone accidentally, unintentionally or without hostility (Num. 35:22-23) to seek refuge so that their case may be tried (Jos. 20:9; probably they would be escorted back to their own town for trial — Num. 35:12)
- If proven innocent, they may return to the city of refuge and stay there till the death of the high priest. (Num. 35:32)
- But if they strayed out of the city of refuge, their protection would be voided. (Num. 35:26-28)
- If proven guilty, they would be punished accordingly. (Deut. 19:12)
- This protection was granted even to aliens and anyone living among them. (Num. 35:15)
(1) How does this law reveal the character of God?
(2) How does this law compare to similar laws of your land today?
(3) We understand why these cities should be centrally located, but why should they be located within the cities of the Levites?
(4) Why would the guilt of the one who fled be totally absorbed upon the death of the high priest? What function then did the death of the high priest play in absorbing the guilt of the person concerned?
(5) How significant was the provision that the law would apply to aliens and anyone living among them?
(6) Do you think the Israelites had actually enforced this law? What might be the difficulties in enforcing it?
(Note: According to the opinion of two scholars, Boling and Wright, “For a couple of hundred years, in any case, the ideology and system of asylum-towns must have been highly effective…”.)
(7) What is the main message to you today that you can apply to your life?
本週我們繼續研讀約書亞記。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
請翻到出埃及記21:12-14，民數記35:6-34，和申命記4:41-43；19:1-13閱讀有關設立逃城的吩咐(特別是民數記35章那一段)。總括而言：
a. 地點該是適中的(centrally located NIV) (申19:2) ；
b. 須有利未人居住之地(民35:6) ；
c. 給予無心、沒有仇恨或誤殺者(民35:22-23) 可得公平審訊的機會(書20:9) ；
d. 若真是無心的，會得保護，要住在逃城裡直到大祭司死為止(民35:32) ；
e. 若判為有罪，則需治死(申19:12) ；
f. 若自離逃城，則不受保護(民35:26-28) 。
(1) 這些條例如何反映出神的屬性？
(2) 與今日法律的精神有分別嗎？
(3) 地點適中是可以了解的。為何要設在分給利未人居住的城邑中？
(4) 為何大祭司的死能叫這些(誤)流別人血的罪得以結束呢？在那方面是主耶穌我們的大祭司的預表？
(5) 聖經為何特別指明這些條例也當用來保護「他們中間寄居的外人」? (書20:9)
(6) 你以為以色列人日後有否實施這些條例？在實行上可能有什麼困難？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在你的生命中？
[註：按Boling和Wright兩位學者的意見，“無論如何，(至少)有二百多年的時間，這逃城的理想和制度是極其有效的……”]
The God of the Old Testament (who is, of course, the same God of the New Testament) has been labeled as blood-thirsty and violent by skeptics of Christianity and Judaism, and the Book of Joshua is one the books in the Bible that is being used for such attacks.
But the provision of the cities of refuge itself speaks volumes of what kind of God we have in the Lord (Yahweh). In fact, one can hardly find any parallel in the Ancient Near East culture that had such a wholesome, well balanced set of laws in this respect — guaranteeing fairness of trial by witness to those who might have accidentally, unintentionally or without hostility killed another person.
It is not a stretch to say that this law has impacted the principle of such law in the civilized world up till today.
In the reading of all the provisions concerning this set of laws, I am very moved by the equal protection granted to aliens and anyone living among the people of Israel.
These days in North America, illegal immigrants have been blamed for a host of social problems, ranging from taking jobs from the locals to the increase in the crime rate. The fact that they also add to the cost of and strain our welfare system is also undeniable. However, God has constantly reminded the people of Israel that they and their forefather, Abraham, were once aliens in a foreign land. So, the protection granted to Abraham by the rulers wherever he roamed in Canaan, should be granted to Israel’s aliens now that they had become a nation and had their own land. It is only fair! We, who live in North America, were once foreigners or are descendants of aliens as well.
These two verses in the Scripture, in particular speak to me as I struggle with my attitude towards aliens in our midst:
“Do not oppress an alien; you yourselves know how it feels to be aliens, because you were aliens in Egypt.” (Exod. 23:9)
“The alien living with you must be treated as one of your native-born. Love him as yourself, for you were aliens in Egypt. I am the LORD your God.” (Lev. 19:34) (Italics, mine)
不少人以為舊約的神與新約的神有別。舊約的神是殘暴、好流血的。當然，神是沒有改變的，就是在舊約的時代，祂已是既公義，又充滿憐憫的神。這在設立逃城一事已顯明出來。
其實古時近東的文化豈能與神藉摩西所訂定全備的律法相比呢！神所訂定的律法 是既公允又具憐憫的—給予無心無仇恨的誤殺者合理的審判和庇護。
說摩西的律法對現今西方的律法的精神有深遠的影響絕非是誇大之言。
不過，在讀到逃城的律例時，最叫我們注目的是給予外人寄居者同樣保護的吩咐。
在今日西方的社會，非法移民往往被視為社會問題的禍首—由他們佔了該地人就業的機會到罪案的增加。當然，他們更加重了「公援」的社會福利支出。但神多次的提醒以色列人要看看鏡子：
「不可欺壓寄居的；因為你們在埃及地作過寄居的，知道寄居的心(you know how it feels NIV)。」(出23:9)
「和你們同居的外人，你們要看他如本地人一樣，並要愛他如己，因為你們在埃及地也作過寄居的。」(利19:34)
是的，亞伯拉罕、以撒、雅各豈不都是寄居的外人嗎？他們從當地人手中所得的公平待遇，豈不應同樣施予現在寄居在他們當中的外人嗎？
對，在埃及為奴時，他們所受的卻恰恰相反。既是這樣，更應是「己所不欲，勿施於人」了。
After all the tribes received their allotment of land as their inheritance, the family heads of the Levites now came forward based on what was commanded by the Lord to Moses back in Numbers 35:1-8. Please read the passage in Numbers in conjunction with the passage in Joshua today:
(1) Timothy Ashley points out that the passage in Numbers 35 purposely uses the verb, to dwell in, and not the verb, “to inherit” which is used for all the other tribes. Why is that? (See Num. 18:24; Jos. 13:14; Deut. 10:9, 18:2 and Jos. 13:33)
(2) How does the gifting of the land to the Levites set the example of how those who devote their life to serving the Lord entirely should be taken care of? (See 1 Co. 9:4-14; 1 Tim. 5:17-18)
(3) All the cities of refuge are also cities in which the Levites dwell and Richard Hess adds that, “Many of the Levitical towns were previously Canaanite and lay on the borders of the tribal lands”. How does this speak to the responsibilities of the Levites?
(4) How might you reconcile the statement in vv. 43-44 with the repeated comments that some tribes failed to drive out the Canaanites (e.g. Jos. 16:10 and 13:13)?
(5) V. 45 affirms that “Not one of all the Lord’s good promises to the house of Israel failed; everyone was fulfilled”. Can you recall when the promise of land first given by God was? (See Gen. 12:7) Can you count how many generations had passed before the promise was fulfilled? Can you remember some of the crises that might have threatened the fulfillment of this promise?
(6) Can you say in your life that “Not one of the Lord’s good promises” to you failed but that every one was fulfilled? Why or why not?
(7) What is the main message to you today and how may you apply it to your life?
Additional Note:
1. The Levites were not sole possessors of these towns, but they simply received dwelling-houses, with meadow land for their cattle in the suburbs of the towns, whilst the rest of the space still belonged to the different tribes. (see Keil & Delitzch, 154)
2. Four groups of Levites were to receive their dwelling place among the tribes. The descendants of Aaron had a special role among the Levites (Num. 18:1-6) which necessitated placing them near the temple of Jerusalem. (Hess, 282)
3. While the actual size of the pastures allocated for the Levites was variously interpreted, even with the most generous interpretation (i.e. 3000 x 3000 ft. x 48 cities), each male Levite who would become a family unit (according to the 2nd census in Num. 26:62) would only be able to farm or pasture less than half an acre of land.
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
當各支派得到地的分配後，利未人的眾族長就進前來，要求按神藉著摩西的吩咐(民35:1-8) 得所應許的。請亦參閱民數記那段的記載。
(1) 學者Timothy Ashley指出在民數記那段的記載中，神的吩咐似乎刻意的用「居住」這動詞，避而不用「承受為業」之類的詞句(如民18:24；書13:14；申10:9，18:2及書13:33等) 。何故？
(2) 從眾支派的產業中，分給利未人居住地方的吩咐，怎樣教導我們對全職事奉的神僕的責任呢？(可參林前9:4-14; 提前5: 17-18)
(3) 利未人所得的城市不但包括所有的逃城，更「多是處於各族邊界的前迦南地」(Hess, Joshua, 281) 。這樣的安排，給予利未人什麼重要責任？
(4) 請細讀第43-44節。這與16:10及13:13等眾多的評語是否有所衝突？何以見得？
(5) 第45節說：「耶和華應許賜福給以色列家的話，一句也沒有落空，都應驗了。」你尚記得神應許賜地是始於那時？(見創12:7) 由應許之始到全應驗經過了多少個世代？在這期間，你可以列出那些險叫這應許不能實現的危機嗎？
(6) 在你生命中，你同樣可以說出：「耶和華應許的話，一句也沒有落空，都應驗了」嗎？為什麼？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在你的生命中？
[註：
1. 利未人所被分配的城市，並非他們專有的。除了在其中得居住的房屋和郊野的牧地外，其他仍歸屬各支派的(Keil & Delitzch, 154) 。
2. 利未人是分四家族來得居所的。亞倫子孫因有較特別的位份(見民數記18:1-6) ，被分配較近耶路撒冷的居處(Hess, 282) 。
3. 利未人究竟實得分配之地有多大，各解經家有不同的意見。按最寬裕的估計(即3,000 x 3,000平方呎x48座城) ，以民數記26章點算的人口(即男丁) ，每家所得之地(包括牧畜的草原) 少於半英畝。]
Since quite a number of fine commentaries resort to quoting the words of Calvin in explaining the apparent discrepancy between the claim that “Not one of all the Lord’s good promises to Israel failed" (Jos. 21:45) and the actual result in the conquest of the land, I’ll simply share Calvin’s insight with you as follows:
“(In) order to remove every appearance of discrepancy, it is right to distinguish well between the clear, unwavering, and certain fidelity of God in the fulfillment of His promises, and the weakness and indolence of the people, which caused the blessings of God to slip from their hands. Whatever war the people undertook, in whatever direction they carried their standards, there was victory ready to their hand; nor was there anything to retard or prevent the extermination of all their enemies except their own slothfulness. Consequently, although they did not destroy them all, so as to empty the land for their own possession, the truth of God stood out as distinctly as if they had; for there would have been no difficulty in their accomplishment of all that remained to be done, if they had only been disposed to grasp the victories that were ready to their hand.” (Calvin, Joshua, 248; Keil & Delitzsch, Joshua, 157)
The parallel to our Christian life cannot be clearer. We, who have the complete victory of Christ and the indwelling of the Holy Spirit, have no excuse in not driving out our inner enemies. It is our “weakness and indolence” that we are living a less-than victorious life.
論到神對以色列人得地的應許，「一句也沒有落空、都應驗了」，和以色列人明顯的沒有趕出所有迦南人這個爭議，不少的解經家都引用加爾文的評論為依據，故此讓我在此與你們分享他的體會：
「要盡除表面的衝突，我們必須把神清晰、不動搖和絕對可信的應許之應驗，與叫神的福氣溜走的人的軟弱和懶惰清楚的分別出來。不論百姓打那一場戰事、不論他們的旌旗往那裡走，勝利是等待著他們的；除了他們的閒懶，是沒有任何東西能拖延或防止他們全然滅敵的。結果，雖然他們因沒有全然滅敵以致未能獨佔地土，神的真理仍像他們已全然得勝的絕不動搖。因為餘下的，祇要他們緊握手中的勝利，絕對是沒有困難可言的。」(摘譯自Keil & Delitzch, 157之Calvin, Joshua, 248之英譯本。)
其實，這給基督徒的教訓同樣是非常清楚的。我們的元帥基督耶穌已全然得勝，我們更有聖靈的內住，我們實在沒有不能勝過罪惡的藉口。對，如加爾文所言，往往是我們的「軟弱和懶惰」叫我們不能過著得勝的生活。
(1) This passage begins with “then”. What has transpired leading up to this moment of the passage?
(2) Joshua pointed out that it had been a long time. How long had it been in your estimation?
(3) What was their mission according to Joshua?
(4) How did Joshua describe God’s promise in v. 4? How does it reflect the heart of God?
(5) What had the two and half tribes sacrificed in obeying the mission commanded by God?
(6) What did they get now in return?
(7) How did Joshua sum up the commands of Moses? What is meant by “be very careful to keep”? What does it mean to you?
(8) How special were these two and half tribes and how may you emulate them?
(9) Without reading further, what do you think was the intention of their erection of an imposing altar?
(10) Why do you think the whole assembly of Israel was so upset to the point of waging war to them, their own brothers, who had just sacrificially helped them?
(11) What is the main message to you today and how might you apply it to your life?
Additional Note:
The length of the conquest is not certain. Wilmington’s Guide to the Bible estimates that “It covers a period about twenty-five years” (p. 86).
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 這段以「當時」為開始。「當時」是指什麼時刻？
(2) 約書亞提到「這許多的日子」。你以為有多久？
(3) 按約書亞所言，他們的使命是什麼？
(4) 約書亞怎樣論到神給以色列人的應許？
(5) 二支派半因遵從使命作了什麼犧牲？
(6) 他們現在得到什麼報酬？
(7) 約書亞怎樣總結摩西的律法？「謹慎遵行」對你是什麼意思？
(8) 這二支派半特別寶貴的是什麼地方？你可以怎樣向他們學習？
(9) 在未讀13節及以後的經文之前，你以為他們建築如此高大的壇，用意何在？
(10) 你以為其他支派如此激憤的聚集要攻打這些剛犧牲自己來幫助他們得地的同胞原因又是什麼？
(11) 今日對你主要的提醒是什麼？你可以怎樣應用在你的生命中？
[註：約書亞帶領眾支派得地的過程有多久難以清楚計算。Wilmington’s Guide估計這得地的過程(conquest stage)大約為25年(p. 86) 。]
As the two and a half tribes were about to return to their homes to settle into their inherited land, Joshua blessed them and sent them home with an exhortation. This exhortation in 22:5 resembles the “Shema” of Deuteronomy 6 and sums up not only the duties of God’s people, but also the keys to a faithful relationship with God. I believe that a reflection of this exhortation will be of great help to our relationship with the Lord as well.
Be careful to keep the commandments: This speaks to our attitude toward the commandments in that we need to be careful or as some versions would translate, watchful. This speaks of alertness and watchfulness that comes only with constant self-examination. If I ask you whether you are keeping God’s commandments today, you would probably not be able to answer me right away. You would need to pause, to reflect and to pray for the Spirit to show you your erring ways. This is what should happen at our daily time of devotion.
To love the Lord, your God: To think of this love relationship that God desires from us, especially from His people who lived among the Canaanites and their gods, is amazing. Fear dominated the pagan’s relationship with their gods then, and it still does today. What grace and what mercy are behind this invitation to love Him. Without love, there is no genuine relationship between us and God. Without love, there is no lasting motivation and strength to keep His commandments.
To walk in all His way: Even in the Old Testament times, it is not the letter, but the spirit of the law that matters. The failure of God’s children in keeping the commandments often springs from a failure to understand of the heart of God — His ways. The erection of the gigantic altar by the two and half tribes aptly reflected their understanding of the ways of the Lord which on the surface may be against the letter of the Law. It is therefore important for us to look intently in the Scripture, not so much to live a legally approved life, but to understand the very heart of the Lord and walk in a way that pleases Him.
To obey His commands: The ultimate measurement of whether we truly love the Lord is in our obedience. If even grudging obedience is valued by the Lord (Matt. 21:28-31), how much more pleasing to Him is our sweet obedience of love.
To hold fast to Him: This is picture of our faith being shaken, perhaps by suffering, by death, by financial loss, by broken relationships, by doubts or unanswered prayers. Joshua’s admonition is for us to hold fast to God, and repeatedly he appeals to the Israelites to remember their first-hand experience of how faithful and mighty God has been throughout their journey.
To serve Him with all your heart and all your soul: This obviously echoes the greatest commandment cited by our Lord in Matthew 22:37. The emphasis is in “all”, meaning the total person, without exceptions, and at all times. To serve is more than service, but an act of worship for which Paul uses the analogy of a living sacrifice of our total person to express the “all” emphasis (Rom. 12:1).
按猶太人的傳統，申命記6:4-9是被稱為“shema” 的一段極重要的經文；它被認為是「以色列人宗教基要的真理, (也是他們)基要責任的基礎。」(Peter Craigie, Deuteronomy, TNICOT,168)
換言之，他們看shema為律法的總結。故此，當二支派半完成了他們在河西的使命，要回到河東正式承受他們的產業時，約書亞用相仿的話來總結摩西的吩咐來囑咐他們。讓我們也好好的反思這一段的話：
「謹慎遵行一切的誡命」: 謹慎是指到我們對神話語的態度。有譯本譯作「警覺」。能有敏銳的警覺與常常自省是分不開的。如果我現在問你：你是否已謹守了一切的誡命？你不會立時就能作答，因為你需要停下來，安靜的求聖靈鑒察，才知道自己內裡的真況。這就正是每日靈修該作的事。
「愛耶和華你們的神」: 想 到神竟然希罕這些住在迦南人中的百姓的愛，是叫人驚訝的。這些迦南人與他們所敬拜的諸神，只有畏懼的心態，何來愛的關係呢？所以這個吩咐可以說是一個邀 請；但這是何等的恩慈與憐憫，愛的邀請！沒有愛，是不能與這位神建立真正的關係的。沒有愛，也沒有能遵守祂的誡命和律例的力量。
「行祂一切的道」: 就是在舊約時代，律法的精意遠比律法的字句為重要。神的兒女沒有遵行祂的話，往往是因不曉得其精意，即神的心意，祂的道(His ways) 了。二支派半在約但河邊建立高大的壇是了解神的心意的表現，雖然在字句上似是觸犯了祂的誡命。故此，我們嚴謹的讀經，不在乎能按律法的字句而活，乃是要曉得神的心意，行祂的道(His ways) 。
「守祂的誡命」: 我較喜歡NIV的繙譯，把「守」譯為「服從」。是的，對神的愛最佳的量度是我們的順服。就是勉強的順服都是神所寶貴的(太21:28-31) ，何況是我們甘心樂意，出於愛的順服呢。
「專靠祂」：原文是「貼著」(耶13:11) 「緊貼」(伯19:20) 的意思。更有聯合的意思(創2:24) 。這裡所刻劃的是我們在苦難、死亡、經濟的危機、人際關係的破裂、懷疑或禱告未蒙應允的沖擊中，緊緊抓著神的圖片。就如保羅所言，無論是什麼事，也不能叫我們與神的愛隔絕 (羅8:38-39) 。
「盡心盡性事奉祂」: 這裡當然使我們想起主耶穌在馬太福音22:37所說的，其中重複的「盡」字，是全然、全人，沒有例外、沒時限之意。這樣的事奉，如保羅所言，是身體獻上當作活祭的敬拜。(羅12:1)
(1) Look up the following two passages to see what might the two and half tribes have violated in their erection of an altar in Geliloth: (Lev. 17:8-9; Deut. 12:4-14)
(2) What was God’s purpose in restricting the place of worship to one location?
(3) Were the ten tribes then justified in taking action against the two and half tribes?
(4) Even though they had already gathered their troops to wage war against the offenders of the law, what did they choose to do first in vv. 13-14? How did their action echo that prescribed by our Lord Jesus in the resolution of dispute among God’s people in Matthew 18:15-17?
(5) What was their sin in Peor according to the account of Numbers 25:1-9? Why did the erection of an altar besides the designated one remind them of this sin?
(6) What did the ten tribes perceive as the intention of the two and half tribes in their action according to v. 19? If such was the intention what did they propose to them?
(7) How special were these ten tribes in their response to the perceived sins of their brothers? How may you emulate them?
(8) What was the real intention of the two and half tribes in erecting the altar then? How special were they and how may you emulate them?
(9) As much as their intention was admirable, do you think they did violate the law of worship as prescribed by the Lord in terms of the following?
a. The letter of the law
b. The spirit of the law
(10) What can you learn from this incident about resolving problems and keeping unity in God’s household?
(11) Reflect on this long name given to the altar:
a. What is meant by “a witness between us”?
b. And what does it witness?
(12) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 請翻開利未記17:8-9和申命記12:4-14兩處，看看二支派半似乎觸犯了什麼律法？
(2) 神吩咐他們不可在各處獻祭，單要在指定之處獻祭，其原因何在？
(3) 這樣，其他以色列人要討伐他們是對的嗎？
(4) 以色列人雖然已團兵在示羅，卻先選擇作什麼？(參22:13-14) 他們這樣做，與主耶穌在馬太福音18:15-17的教導有什麼相似的地方？
(5) 為何二支派半的所為使以色列人想起民數記25:1-9所載「毘珥」的罪？
(6) 以色列人以為二支派半建立如此高大的壇，用意何在？
(7) 二支派半的反應有何寶貴之處？你可以怎樣向他們學習？
(8) 他們建壇的真正原因是什麼？你可以怎樣向他們學習？
(9) 雖然他們的動機甚好，你認為他們有否真正干犯的摩西的律法呢？
(10) 我們可以從他們身上學習在神的家中處理紏紛和達到和解的什麼原則？
(11) 請細思他們為這壇所起了長長的名字：
a. 在他們中間作證明是什麼意思？
b. 證明什麼？
(12) 今日對你主要的提醒是什麼？你可以怎樣應用在你的生命中？
The story of resolving the conflict over the erection of an altar away from the designated place by the two and half tribes is one of the most beautiful stories in the Bible.
You have to admire the people of the two and half tribes who dwelled in the Trans-Jordan region east of Jordan (i.e. which was not part of Canaan or the Promised Land, strictly speaking).
These men had sacrificially delayed the enjoyment of their inheritance until the rest of Israel possessed their inheritance on the west side of Jordan, and in the words of Joshua it had taken “a long time” (Jos. 22:3).
Yes, as they were allowed to return to their inheritance (to realize their dreams of planting vineyards and to enjoy their wives and children), they carried with them large herds of livestock, with silver, gold, bronze and iron, and a great quantity of clothing (22:8). This was their reward, rightfully. But their focus was not on the present, but on their future generations and their relationship with God. They realized that because of their more remote geographical location, away from Canaan, given time, the rest of Israel might not look upon them as part of Israel. Worse, such rejection might cause their own children “to stop fearing the Lord.”
I do not think these were empty words, because as the dispute was resolved, they named the altar, “A Witness Between Us that the Lord is God” (22:34). This name has a two-fold meaning:
(1) It serves to remind the rest of Israel that the two and half tribes are part of their people.
(2) It also serves as a reminder to all that Yahweh (i.e. the Lord) is God.
They wanted their future generations to always remember who God is and to serve the Lord only!
Yes, they should have consulted Joshua and the High Priest beforehand in the erection of the altar, but their intention was certainly good, godly and pleasing to the Lord.
I wonder if we have as deep and godly a concern for our future generations!
以色列人與二支派半因建壇所引起的誤會與及後和解的事蹟是聖經中極美麗的故事之一。
二支派半的心態實在叫人欣賞。他們所 住的約但河東之地，嚴格來說不屬應許之地。所以當他們辛辛苦苦，犧牲了不知多少年日，協助其他的支派攻取他們迦南應許之地。現在，終於任務完成了，可以重 回河東，真正的承受產業，建立家園，帶著許多的財物、牲畜和金銀、美衣，得享安息了。誰知，他們所看重的，竟然不單是目前的安舒，更是將來子孫與神的關 係。他們曉得身處的地域，與迦南地有一定的距離，(與神的會幕也相隔一段的路程)，假以時日，恐怕以色列人會不再當他們是神的子民；這樣會叫他們的子孫「不再敬畏耶和華了」。
我不認為這是他們杞人憂天的空想，乃是他們真實的憂慮。因為在誤會冰息後，他們為這壇起了一個長長的名字，叫「證壇—我們中間的證明：耶和華是神」。。這名字實在很有意思：當然這壇是他們的證人。但所證明的不是別的，單是耶和華是神，並非迦南地人所敬拜的神，用來提醒他們的子孫要單單事奉耶和華神。
在這事情上他們確有錯誤之處，他們沒有事先與約書亞和大祭司商量；但他們的用心不但是良好的，更是以神為中心，討神喜悅的。
恐怕，鮮有基督徒像他們如此關心下一代！
Here are Joshua final words to the leaders:
(1) What do you think prompted Joshua to gather the leaders at this time of his life? What did he hope to accomplish with his speech?
(2) What was his emphasis in his introductory words in v. 4?
(3) What have you seen with your eyes concerning what the Lord has “fought for you”? Give three examples.
(4) As much as Joshua had conquered the nations, what had remained?
(5) In reiterating that the Lord will honor His promise in pushing the nations out before them, Joshua set out the conditions in vv. 6-11:
a. List the positive instructions in vv. 6-11.
b. List the negative instructions in vv. 6-10.
(6) What might be the key to their ability to listen to what Joshua instructed them?
(7) Why was it so essential that they would not ally, intermarry and associate with the nations according to vv. 12-13?
(8) How may you apply the same principle to your life?
(9) Were Joshua’s words simply empty words? Read II Chronicles 36:14-20 for the sad fulfillment of his warning.
(10) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這裡記錄了約書亞給以色列人眾領袖的遺訓：
(1) 約書亞在此時給他們的訓話有何重大意義？他想藉著這些訓言達到什麼目的？
(2) 他在第4節的引言中所要針對的是什麼？
(3) 你個人有否親眼看見神「為你爭戰」呢？可以舉出三個例子嗎？
(4) 雖然已有「剪除」的，但卻「剩下」什麼？
(5) 約書亞繼而向他們保證「神必將他們從你們面前趕出去」。他在第6-11節列出條件：
a. 請列出正面的吩咐，和
b. 負面的吩咐。
(6) 如果能照約書亞所吩咐的行出來，你認為秘訣是什麼？(可參申6:5)
(7) 為何不與鄰邦聯絡、結親、往來是如此重要？(23:12-13)
(8) 你可以怎樣應用這原則在你身上？
(9) 約書亞的警告是否空言？(可參代下36:14-20的結語)
(10) 今日對你主要的提醒是什麼？你可以怎樣應用在你的生命中？
As Joshua was nearing the end of his life, he must have had at least one regret and that is that Israel had failed to totally eliminate their enemies and had allowed them to remain among them. Perhaps, Joshua realized that after all, his people were indeed weak in faith, and so he had come to accept this fact. However, he foresaw the danger of such a compromise. As a result, he admonished the leaders, saying, “But if you turn away and ally yourselves with the survivors of these nations that remain among you and if you intermarry with them and associate with them, then…they will become snares and traps for you, whips on your backs and thorns in your eyes, until you perish from this good land, which the Lord your God has given you” (23:12-13).
I invite you to reflect on the lyrics of the following hymn which has helped many in their resolve to resist temptation:
Refrain:
O my Savior, come, I pray Thee;
As I at Thine altar bow;
Hear, O hear my heart’s confession,
Pardon, cleanse, and fill me now.
1
Have I grieved Thy Holy Spirit?
Have I quenched His power within?
If I have, O Lord, forgive me,
Cleanse my heart from ev’ry sin.
2
Do I yield to sin’s allurement,
Having lost the power to win?
Since I grieved Thy Holy Spirit,
When I let the tempter in?
3
Lord, I come in deep contrition,
Yielding all I have to Thee;
Making a now a full surrender—
Thine forever would I be.
(Oswald J. Smith, 1889-1986)
約書亞年紀老邁，知道自己時日無多，我相信他感到最遺憾的是以色列人未能完全趕出敵人。或許，他已接受了這事實，知道以色列人確是軟弱的。但他更憂慮的，是這個失敗將來會帶來更大的禍害。故此，他警告他們：「你們若稍微轉去，與你們中間所剩下的這些國民聯絡，彼此結親，互相往來，你們要確實知道，耶和華你們的神必不再將他們從你們眼前趕出；他們卻要成為你們的網羅、機檻、肋上的鞭、眼中的刺，直到你們在耶和華你們神所賜的這美地上滅亡。」(書23:12-13)
不曉得今日你和我有否像以色列人叫聖靈擔憂呢？讓我們用Oswald Smith以下的歌詞作反思：
1. 我曾否叫聖靈擔憂，消滅祂感動善誘？ 我今懇求恩主赦宥，洗去我一切愆尤。
副歌：
我今俯伏在主壇前，求主惠臨施恩典， 垂聽我衷心的悔過，赦免、潔淨、充滿我。
2. 我是否順從罪引誘？無能力戰勝魔酋？ 我是否叫聖靈擔憂，容試探進我心頭？
副歌：
我今俯伏在主壇前，求主惠臨施恩典， 垂聽我衷心的悔過，赦免、潔淨、充滿我。
3. 主，我向你痛悔罪愆，將我所有全奉獻， 我今完全降服你前，我屬你直到永遠。
副歌：
我今俯伏在主壇前，求主惠臨施恩典， 垂聽我衷心的悔過，赦免、潔淨、充滿我。
After admonishing the leaders, now Joshua assembled all the people for his final words:
(1) In contrast to the message to the leaders, where according to Joshua did this message come from?
(2) V. 2: Here the Lord opened the message with re-tracing their history beginning with Terah, the father of Abraham and Nahor. Was Terah any different from the people beyond the River (Euphrates)? What might God’s message be here?
(3) Vv. 3-4: In re-tracing the migration of Abraham, Isaac and Jacob, what was the pronoun being repeated many times? What was God’s message?
(4) Vv. 5-7: In re-tracing the journey out of Egypt, what was being highlighted? What was God’s message?
(5) Vv. 8-10: In re-tracing their wilderness journey, what was being highlighted? What was God’s message?
(6) Vv. 11-12: In re-tracing their journey into Canaan, what was being highlighted? What was the message?
(7) V. 13: Referring to the land they now possessed, what was being highlighted? What was the message?
(8) Summing up the above, what was the central message to the people?
(9) V. 14: What would be the relationship between this command and the foregoing history of Israel? Was it the most reasonable command to Israel? Why or why not?
(10) In what way is your personal history similar to that of Israel?
(11) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在囑咐眾領袖後，約書亞就聚集眾民，同樣給他們留下遺訓：
(1) 這遺訓是以什麼作開始的？
(2) 第2節: 神重述他們過往的歷史作為提醒，先提到的是他拉。他拉與當時大河(即幼發拉底河) 那邊的人有別嗎？神在此的提醒是什麼？
(3) 第3-4節: 繼而重述亞伯拉罕到雅各的遷移，神重複用的是什麼動詞？神在此的提醒是什麼？
(4) 第5-7節: 然後提到出埃及。其中的重點又是什麼？
(5) 第8-10節: 繼而提到他們在曠野的經歷。神在此的提醒又是什麼？
(6) 第11-12節: 然後提到他們進入迦南地了。其總結的重點是什麼？
(7) 第13節: 最後提到他們現居之地。神在此特要提醒他們什麼？
(8) 總結以上的提醒，你認為神的總意是什麼？
(9) 第14節: 這總意與這裡的吩咐有何關連？神這樣的吩咐合理嗎？為什麼？
(10) 你個人的歷史與以上所重述的以色列人的歷史有什麼相似之處？
(11) 今日對你主要的提醒是什麼？你可以怎樣應用在你的生命中？
As Joshua gave his parting words to the people whom he led across Jordan, he was prompted by the Lord to retrace their journey all the way back to their forefathers, as early as Terah. And in retracing their history, several themes appear to be God’s emphases:
(1) It was God who chose them: Their forefathers, like Terah, worshipped the gods beyond the River (Euphrates), just like everyone else in that region in their time. It was God who took the initiative to take their father, Abraham, away from that region of many gods to Canaan.
(2) It was God who delivered them: Throughout the retracing of their history, the personal pronoun, I, appeared over and over again, especially in their deliverance, whether from the hands of the Egyptians, the kings during their wandering in the desert or their enemies west of Jordan. “You did not do it with your own sword and bow.” (24:12) It means without God, they could do nothing against these powerful enemies. They would have still been slaves in Egypt.
(3) Grace upon grace: The retracing of their history ended with these words, “So I gave you land on which you did not toil and cities you did not build; and you live in them and eat from vineyards and olive groves that you did not plant” (24:13). This was special favor; it was special grace — grace that they did not deserve.
With that, Joshua challenged them to make a decision whether to fear and follow the Lord or the gods that their forefathers served beyond the River or the gods of the Canaanites (24:15). Of course, it was an easy decision — a “no brainer”. Why would they choose to serve the gods who could not protect them, and not choose to serve the God who chose them, delivered them and poured grace upon grace on them?
But history shows us that their commitment did not last long. Soon after the death of Joshua, in the time of Judges, everything went downhill. They followed and served the gods of the Canaanites. Why?
I believe the key issue lies in the difference between serving these gods of the pagans and serving the Lord. The pagans worship and serve their gods for their own sake — hoping to derive benefits from them. In essence, they make their gods their servants and fittingly they have made and shaped their gods with their own hands and in their own image.
But serving the Lord is an entirely different business: He demands our total surrender and our love for Him, and is not based on any benefits we may derive from Him, but purely because of who He is — our Creator and our Redeemer God. In serving and worshipping Him, we are His slaves, He is our Master. It is He who has made us and will shape us in His image. Therefore, serving the Lord is not a “no-brainer”, but a conscious decision that calls for a serious commitment, made after counting the cost (Lk. 14:25-35).
No wonder so many people stop following Christ after making a public decision to believe in Him in evangelistic rallies, because they fail to distinguish the difference between serving the Lord Jesus Christ and serving the gods of the pagans.
當約書亞向這群他親自帶領進入迦南美地的百姓留下遺言時，神就吩咐他向他們重述以色列人的歷史，由他們的先祖他拉開始。在這重述的過程中，我們可以看出以下幾個重點：
(1) 是神的揀選：神提醒百姓，他們的先祖他拉其實與當時世代的人無異，是事奉大河那邊的神的。是神自己揀選了亞伯拉罕離開大河那邊的父家，帶領他到今天的迦南地的。
(2) 是神的拯救：在重述的過程中，在原文不斷出現的是第一身單數的「我」字，特別在論到他們從敵人手中得拯救時—不論是從埃及人的手中或是從河西諸王的手中—「並不是用你的刀，也不是用你的弓」(24:12) 。換言之，若不是神的拯救，他們根本不能勝敵，仍會停留在埃及那為奴之地。
(3) 全是恩典：這段歷史的重溫以這句話作為結束：「我賜給你們地土，非你們所修治的；我賜給你們城邑，非你們所建造的。你們就住在其中，又得吃非你們所栽種的葡萄園、橄欖園的果子」(24:13) 。這意思是明顯的：他們現有的全是恩典，並不是他們勞苦的果效，也是他們不配得的。
重述歷史之後，約書亞就向他們發出挑戰，要求他們作出抉擇：所事奉的是他們先祖在大河那邊事奉的諸神，是迦南地的神，還是那揀選那他們、拯救他們和恩待他們的耶和華？在那時那地要他們作出抉擇是不難的。他們當然是揀選事奉耶和華啦！可惜歷史告訴我們，他們這個抉擇一點也不持久。去到下一卷書、士師的時代，他們很快的離開耶和華，跟隨事奉迦南地的神了。為什麼會如此？
恐怕是因為事奉諸神與事奉耶和華是大有分別的。迦南人是為自己來事奉他們的神的，為了要得保佑，要得好處。換言之，說他們的神是他們的佣人才對。這也是可以理解的，因為這些神豈不是他們自己手做，按他們自己的形像做的嗎？
但事奉耶和華神就完全不同了。祂對事奉祂的人是 要求他們絕對的順服和完全的愛，與得利益無關，乃單單是因為祂就是他們的創造主、是他們的救贖主。要事奉、敬拜祂，我們要成為祂的奴僕，要以祂為我們的 主。祂創造我們，按祂自己的形像造我們。所以，選擇事奉祂不是容易的抉擇，是要計算代價，再作出的刻意的抉擇(路加福音14:25-35)
無怪，像昔日的以色列人一樣，不少人在佈道會中舉手表示要信耶穌，但當他們發現什麼才是信耶穌、事奉神時，就轉回事奉自己原有的神(包括自己的肚腹、金錢、名利或不會對他們有太多要求，人手所做的神！)
The church as an “ecclesia” follows the OT tradition of the assembly of God’s people, and it is within this context that Joshua gathered all the tribes of Israel as they now became a nation and a people, to make a covenant with them:
(1) As a preamble to this covenant, Joshua mentioned their past and their present, and offered them a choice. In what ways does it resemble the people of the church of Jesus Christ?
(2) What was the covenant that Joshua challenged them to make? And what was his decision? How significant were the words of his own commitment?
(3) In what way should our covenant be like Joshua’s?
(4) What reasons did the people give in pledging their allegiance to God?
(5) What reason(s) would you give in pledging your allegiance to the Lord?
(6) Why did Joshua say that they “are not able to serve the Lord”? What does history prove and why?
(7) Will you be able to “serve the Lord” on your own? How can you honor your words?
(8) Name the factors that will help you be able to serve the Lord till the end?
(9) Do any of your factors include being committed to one another within the family of the church? (Refer to 2 Tim. 2:22.)
(10) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
教會是「為被召」的一群，與舊約神的子民聚集在神面前（Assembly）相似。約書亞就在以色列人成為一國一民的時刻召聚眾支派，與他們立約：
(1) 作為立約前的導言，約書亞首先提到他們的過去歷史和他們現今的情況，然後要他們作個抉擇。今日，我們要承受神的新約，同樣要作什麼抉擇？
(2) 約書亞要求他們立什麼約？他自己的抉擇是什麼？他作出抉擇的承諾有何特別之處？
(3) 我們在神面前要作的抉擇和所立的約與約書亞的應有什麼共同之處？
(4) 民眾向神表示效忠所提到的原因是什麼？
(5) 你的原因又是什麼？
(6) 約書亞為何對百姓說：「你們不能事奉耶和華」？歷史證實他所說的是否對？原因何在？
(7) 你能靠自己「去事奉耶和華」嗎？你如何能夠實行對神的承諾？
(8) 有那些因素能幫助你事奉耶和華到底呢？
(9) 在你所提出的因素中，有否包括與其他信徒同行？（參閱提後2:22）
(10) 今日對你主要的提醒是什麼？你可以怎樣應用在你的生命中？
In challenging the people to make a commitment to serve the Lord, Joshua made a very shocking statement that “You are not able to serve the Lord” (Jos. 24:19). I believe it is not such a prophecy, but a fact of life in that by ourselves, no one — whether the Israelites of Joshua’s time, or we who are Christians — can serve the Lord.
Hannah Whitall Smith, whose writings have helped and influenced many Christians, including A.B. Simpson, also struggled in living out a victorious Christian life. This is part of what she shares in “The Christian’s Secret of a Happy Life”:
“Lord Jesus, I believe that Thou are able and willing to deliver me from all the care and unrest and bondage of my Christian life. I believe Thou didst die to set me free, not only in the future, but now and here. I believe Thou art stronger than sin, and that Thou canst keep me, even me, in my extreme of weakness, from falling into its snares or yielding obedience to its commands. And Lord, I am going to trust Thee to keep me. I have tried keeping myself, and have failed, and failed, most grievously. I am absolutely helpless. So now I will trust Thee. I give myself to Thee. I keep back no reserves. Body, soul, and spirit, I present myself to Thee as a piece of clay, to be fashioned into anything Thy love and Thy wisdom shall choose. And now I am Thine. I believe Thou dost accept that which I present to Thee; I believe that this poor, weak, foolish heart has been taken possession of by Thee, and that Thou hast even at this very moment begun to work in me to will and to do of Thy good pleasure. I trust Thee utterly, and I trust Thee now.”
當約書亞向百姓發出事奉神的挑戰時，他說了一句叫他們感到驚訝的話：「你們不能事奉耶和華」！(書24:19)
這並不是預言，乃是實話，因為按著我們自己、靠著我們自己—不論是當時的以色列人或是今日的基督徒—我們是不能事奉神的。
Hannah Whitall Smith的寫作曾經幫助不少想事奉神，卻覺得無能為力的信徒。她在 “基督徒喜樂生命秘訣” 一書中分享她在掙扎中的禱告：
「主耶穌，我相信祢能夠也樂意救我脫離我基督徒生命中的掛慮、不安和綑鎖。我相信祢曾為我而死，不單是叫我將來得釋放，更是在此時此地。我相信祢是比我的罪更強，祢是能保守我—這極之軟弱的我—不落在罪的網羅、順從罪的命令。主阿，我要相信祢能保守我。
我 曾嘗試保守自己，但郤失敗到可憐的地步。我是絕望的。所以我現在要信靠祢。我把自己交給祢，不作任何保留。我把我的身、心、靈像一團泥土的放在祢面前，按 祢的愛和智慧模造我成什麼都可以。我現是屬祢的。我相信祢悅納我所獻上的。我相信我這可憐、軟弱和愚昧的心已被祢所擁有，而且，祢現在已按著祢所喜悅的， 開始在我裡面動工。我完全的信靠祢，我現在就信靠祢。」