Using the same words that were addressed to him at the beginning of the book (Josh. 1:7, 8), Joshua states that the task that lay ahead of Israel is not primarily military in nature. It is spiritual. It has to do with obedience to God’s revealed will in the Torah.
Why do you think Joshua took such a strong position concerning Israel’s relations with the surrounding nations (Josh. 23:6–8, 12, 13)?
The danger facing Israel is not the threat of the remaining nations’ animosity but the risk of their friendship. Their weapons might not represent any challenge to Israel; however, their ideology and values (or counter-values) could prove to be more harmful than any military force. Joshua draws the attention of the leaders to the crucial fact that the conflict they have been involved in is first, and ultimately, spiritual. Therefore, Israel has to maintain its unique identity.
The prohibition of invoking the name of a god, swearing by it, and serving or bowing to it has to do with idolatry. In the ancient Near East, the name of a deity represented his or her presence and power. Invoking or mentioning the names of foreign gods in everyday greetings or business transactions meant recognizing their authority and helped lead the Israelites to seek their power in time of need (compare with Judg. 2:1–3, 11–13).
The danger of intermarriage with the remaining Canaanites consisted in losing Israel’s spiritual purity. The intent of Joshua’s admonition is not to promote racial or ethnic purity but rather to avoid idolatry, which can lead to the spiritual collapse of Israel. The case of Solomon is a dramatic example of the sad spiritual consequences of intermarriage (1 Kings 3:1, 1 Kings 11:1–8); in the New Testament, Christians are openly warned against seeking marital relationships with nonbelievers (2 Cor. 6:14), although, in the case of existing marriages, Paul does not advise divorce from the unbelieving spouse but calls them to live an exemplary Christian life in hope of winning the spouse to the Lord (1 Cor. 7:12–16).
Joshua’s warning against harmful associations inevitably leads to the question of the Christian’s relationship to the “world.” How can we find a balanced relationship with the society that surrounds us?
Supplemental EGW Notes
Christ was the foundation of the whole Jewish economy. The death of Abel was in consequence of Cain’s refusing to accept God’s plan in the school of obedience to be saved by the blood of Jesus Christ typified by the sacrificial offerings pointing to Christ. Cain refused the shedding of blood which symbolized the blood of Christ to be shed for the world. This whole ceremony was prepared by God, and Christ became the foundation of the whole system. This is the beginning of its work as the schoolmaster to bring sinful human agents to a consideration of Christ the Foundation of the whole Jewish economy.
All who did service in connection with the sanctuary were being educated constantly in regard to the intervention of Christ in behalf of the human race. This service was designed to create in every heart a love for the law of God, which is the law of His kingdom. The sacrificial offering was to be an object lesson of the love of God revealed in Christ—in the suffering, dying victim, who took upon Himself the sin of which man was guilty, the innocent being made sin for us.
In the contemplation of this great theme of salvation we see Christ’s work. Not only the promised gift of the Spirit, but also the nature and character of this sacrifice and intervention are subjects which should create in our hearts elevated, sacred, high ideas of the law of God, which holds its claims upon every human agency. The violation of that law in the small act of eating of the forbidden fruit, brought upon man and upon the earth the consequence of disobedience to the holy law of God. The nature of the intervention should ever make man afraid to do the smallest action in disobedience to God’s requirement.
There should be a clear understanding of that which constitutes sin, and we should avoid the least approach to step over the boundaries from obedience to disobedience.
God would have every member of His creation understand the great work of the infinite Son of God in giving His life for the salvation of the world. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not” (1 John 3:1).—Selected Messages, book 1, pp. 233, 234.
God’s long-suffering has ended. The world has rejected His mercy, despised His love, and trampled upon His law. The wicked have passed the boundary of their probation; the Spirit of God, persistently resisted, has been at last withdrawn. Unsheltered by divine grace, they have no protection from the wicked one. Satan will then plunge the inhabitants of the earth into one great, final trouble. . . . The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.—The Faith I Live By, p. 339.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.