“Then Joshua gathered all the tribes of Israel to Shechem and called for the elders of Israel, for their heads, for their judges, and for their officers; and they presented themselves before God” (Josh. 24:1, NKJV).
Shechem was the place where Abraham had built an altar upon his arrival in the land and where God first gave him the promise of the land (Gen. 12:6, 7). Now, when the promises given to Abraham have been fulfilled, Israel renews the covenant with God at the very place where the first promise had been given. The appeal of Joshua recalls the words of Jacob to “ ‘put away the foreign gods which are among you’ ” (Josh. 24:23, NKJV; compare with Gen. 35:2–4). The geography of the event in and of itself conveys the call to demonstrate undivided loyalty to the Lord, rejecting all other “gods.”
Read Joshua 24:2–13. What is the main thrust of God’s message to Israel?
God is the main subject of the reviewed past: “I took,” “I gave,” “I sent,” “I plagued,” “I did,” “I brought you out,” “I delivered you,” and so on. Israel is not the main protagonist of the narrative but rather its object. It is God who created Israel. Had not God intervened in the life of Abraham, they would have been serving the same idols. Israel’s existence as a nation is not the merit of any of its ancestors but the exclusive work of God’s grace. The fact that the Israelites are settled in the land is not a ground for boasting but the very reason why they should serve God.
The Lord’s speech contains a shift that occurs five times between “you” and “they” (the fathers). The fathers and this generation at Shechem are treated as one. Joshua is seeking to show what Moses affirmed already in Deuteronomy 5:3, that the Lord did not make the covenant only with the fathers but with all those present at the moment of Joshua’s speech. The vast majority there now had not experienced the Exodus. Not “all” of them were at Horeb. Yet, Joshua says that all of them were there. In short, the lessons of the past must be appropriated by each new generation. The God who worked for the ancestors in the past is ready to act on behalf of the present generation.
What are ways in which we can, as a church, have a better sense of corporate responsibility—that is, grasp the idea that what we do impacts everyone in the church?
Supplemental EGW Notes
The people in general were slow to complete the work of driving out the heathen. The tribes had dispersed to their possessions, the army had disbanded, and it was looked upon as a difficult and doubtful undertaking to renew the war. But Joshua declared: “The Lord your God, He shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the Lord your God hath promised unto you. Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left.”
Joshua appealed to the people themselves as witnesses that, so far as they had complied with the conditions, God had faithfully fulfilled His promises to them. “Ye know in all your hearts and in all your souls,” he said, “that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.” He declared to them that as the Lord had fulfilled His promises, so He would fulfill His threatenings. “It shall come to pass, that as all good things are come upon you, which the Lord your God promised you; so shall the Lord bring upon you all evil things. . . . When ye have transgressed the covenant of the Lord, . . . then shall the anger of the Lord be kindled against you, and ye shall perish quickly from off the good land which He hath given unto you.”—Patriarchs and Prophets, pp. 521, 522.
Abraham had no possession in the earth, “no, not so much as to set his foot on.” He possessed great substance, and he used it to the glory of God and good of his fellow-men; but he did not look upon this world as his home. The Lord had called him to leave his idolatrous countrymen, with the promise of the land of Canaan as an everlasting possession; yet neither he nor his son nor his son’s son received it.
When Abraham desired a burial-place for his dead, he had to buy it of the Canaanites. His sole possession in the land of promise was that rock-hewn tomb in the cave of Machpelah.
But the word of God had not failed; neither did it meet its final accomplishment in the occupation of Canaan by the Jewish people. . . . Abraham himself was to share the inheritance. . . . And the Bible plainly teaches that the promises made to Abraham are to be fulfilled through Christ. . . . God gave to Abraham a view of this immortal inheritance, and with this hope he was content. “By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God.”
Of the posterity of Abraham it is written, “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.” We must dwell as pilgrims and strangers here if we would gain “a better country, that is, a heavenly.”—Patriarchs and Prophets, pp. 169, 170.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.