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the age at which his ancestor Joseph had died (Genesis 50:26). Like a father who thinks
of and seeks to provide for the future of his children after his death;^157 like Moses when
he gathered up all his life, his mission, and his teaching in his last discourses; as the
Apostle Peter, when he endeavored that Christians might "be able after his Exodus^158 to
have these things always in remembrance," so did Joshua care for the people of his
charge. On two successive occasions he gathered all Israel, through their representative
"elders,"^159 to address to them last words. They are in spirit and even in tenor singularly
like those of Moses, as indeed he had no new truth to communicate.
The first assembly must have taken place either in his own city of Timnath-serah,^160 or
else at Shiloh. The address there given had precisely the same object as that afterwards
delivered by him, and indeed may be described as preparatory to the latter.
Probably the difference between the two lies in this, that the first discourse treated of
the future of Israel rather in its political aspect, while the second, as befitted the
circumstances, chiefly dwelt on the past mercies of Jehovah, and urged upon the people
decision in their spiritual choice. Both discourses are marked by absence of all self-
exaltation or reference to his own achievements. It is the language of one who, after
long and trying experience, could sum up all he knew and felt in these words: "As for
me and my house, we will serve Jehovah." The first discourse of Joshua consisted of
two parts (23:2-13, and 14-16), each beginning with an allusion to his approaching end,
as the motive of his admonitions. Having first reminded Israel of all God's benefits and
of His promises, in case of their faithfulness, he beseecheth them: "Take heed very
much to your souls to love Jehovah your God" (ver. 11), the danger of an opposite
course being described with an accumulation of imagery that shows how deeply Joshua
felt the impending danger. Proceeding in the same direction, the second part of Joshua's
address dwells upon the absolute certainty with which judgment would follow, as surely
as formerly blessing had come.
The second address of Joshua, delivered to the same audience as the first, was even
more solemn. For, this time, the assembly took place at Shechem, where, on first
entering the land, Israel had made solemn covenant by responding from Mounts Ebal
and Gerizim to the blessings and the curses enunciated in the law. And the present
gathering also was to end in renewal of that covenant. Moreover, it was in Shechem that
Abraham had, on entering Canaan, received the first Divine promise, and here he had
built an altar unto Jehovah (Genesis 12:6, 7). Here also had Jacob settled after his return
from Mesopotamia, and purged his household from lingering idolatry, by burying their
Teraphim under an oak (Genesis 33:20; 35:2, 4). It was truly a "sanctuary of Jehovah"
(Joshua 24:26), and they who came to it, "gathered before God"^161 (ver.1). In language
the most tender and impressive, reminding us of Stephen's last speech before the
Sanhedrim (Acts 7), Joshua recalled to them the mercies of God (Joshua 24:2-13),
specially in those five great events: the calling of Abraham, the deliverance from Egypt,
(^)