Joshua 24:10

See Numbers 22–25 and 31:1–54.

"I took … I gave … I sent … I brought": Joshua repeated God's words. This reminded the Israelites to remain loyal to God. Israel's faith always began with God's actions.

Joshua reminded the people of the many ways God had shown grace to Israel throughout their history.

In both its form and its content, this covenant statement is similar to an ancient Near Eastern suzerain–vassal treaty (a treaty between a powerful ruler and a weaker people). The suzerain protects them and provides benefits, and in return, the weaker people (the vassal) owe loyalty and obedience.

The covenant begins with a preamble, which identifies the speaker (24:2). It then includes a historical prologue. This section recounts the suzerain’s gracious acts, describing what God had done for the people in the past (24:3–13).

Next, the covenant lists the stipulations, or required obligations, that the people must follow (24:14–15). It also warns of curses and promises blessings, depending on whether the people obey or disobey (24:19–20).

Finally, the passage notes where the covenant text was recorded so it could be read again in the future (implied in 24:26). It also names witnesses who confirmed the covenant agreement (24:22, 27). See also study note on Exodus 20:1–23:33.

I gave unto Esau mount Seir--(See on Gen 36:8). In order that he might be no obstacle to Jacob and his posterity being the exclusive heirs of Canaan.

Joshua thought he had taken his last farewell of Israel in the solemn charge he gave them in the foregoing chapter, when he said, I go the way of all the earth; but God graciously continuing his life longer than expected, and renewing his strength, he was desirous to improve it for the good of Israel. He did not say, "I have taken my leave of them once, and let that serve;" but, having yet a longer space given him, he summons them together again, that he might try what more he could do to engage them for God. Note, We must never think our work for God done till our life is done; and, if he lengthen out our days beyond what we thought, we must conclude it is because he has some further service for us to do.
The assembly is the same with that in the foregoing chapter, the elders, heads, judges, and officers of Israel, Jos 24:1. But it is here made somewhat more solemn than it was there.
I. The place appointed for their meeting is Shechem, not only because that lay nearer to Joshua than Shiloh, and therefore more convenient now that he was infirm and unfit for travelling, but because it was the place where Abraham, the first trustee of God's covenant with this people, settled at his coming to Canaan, and where God appeared to him (Gen 12:6, Gen 12:7), and near which stood mounts Gerizim and Ebal, where the people had renewed their covenant with God at their first coming into Canaan, Jos 8:30. Of the promises God had made to their fathers, and of the promises they themselves had made to God, this place might serve to put them in mind.
II. They presented themselves not only before Joshua, but before God, in this assembly, that is, they came together in a solemn religious manner, as into the special presence of God, and with an eye to his speaking to them by Joshua; and it is probable the service began with prayer. It is the conjecture of interpreters that upon this great occasion Joshua ordered the ark of God to be brought by the priests to Shechem, which, they say, was about ten miles from Shiloh, and to be set down in the place of their meeting, which is therefore called (Jos 24:26) the sanctuary of the Lord, the presence of the ark making it so at that time; and this was done to grace the solemnity, and to strike an awe upon the people that attended. We have not now any such sensible tokens of the divine presence, but are to believe that where two or three are gathered together in Christ's name he is as really in the midst of them as God was where the ark was, and they are indeed presenting themselves before him.
III. Joshua spoke to them in God's name, and as from him, in the language of a prophet (Jos 24:2): "Thus saith the Lord, Jehovah, the great God, and the God of Israel, your God in covenant, whom therefore you are bound to hear and give heed to." Note, The word of God is to be received by us as his, whoever is the messenger that brings it, whose greatness cannot add to it, nor his meanness diminish from it. His sermon consists of doctrine and application.
1. The doctrinal part is a history of the great things God had done for his people, and for their fathers before them. God by Joshua recounts the marvels of old: "I did so and so." They must know and consider, not only that such and such things were done, but that God did them. It is a series of wonders that is here recorded, and perhaps many more were mentioned by Joshua, which for brevity's sake are here omitted. See what God had wrought. (1.) He brought Abraham out of Ur of the Chaldees, Jos 24:2, Jos 24:3. He and his ancestors had served other gods there, for it was the country in which, though celebrated for learning, idolatry, as some think, had its rise; there the world by wisdom knew not God. Abraham, who afterwards was the friend of God and the great favourite of heaven, was bred up in idolatry, and lived long in it, till God by his grace snatched him as a brand out of that burning. Let them remember that rock out of which they were hewn, and not relapse into that sin from which their fathers by a miracle of free grace were delivered. "I took him," says God, "else he had never come out of that sinful state." Hence Abraham's justification is made by the apostle an instance of God's justifying the ungodly, Rom 4:5. (2.) He brought him to Canaan, and built up his family, led him through the land to Shechem, where they now were, multiplied his seed by Ishmael, who begat twelve princes, but at last gave him Isaac the promised son, and in him multiplied his seed. When Isaac had two sons, Jacob and Esau, God provided an inheritance for Esau elsewhere in Mount Seir, that the land of Canaan might be reserved entire for the seed of Jacob, and the posterity of Esau might not pretend to a share in it. (3.) He delivered the seed of Jacob out of Egypt with a high hand (Jos 24:5, Jos 24:6), and rescued them out of the hands of Pharaoh and his host at the Red Sea, Jos 24:6, Jos 24:7. The same waters were the Israelites' guard and the Egyptians' grave, and this in answer to prayer; for, though we find in the story that they in that distress murmured against God (Exo 14:11, Exo 14:12), notice is here taken of their crying to God; he graciously accepted those that prayed to him, and overlooked the folly of those that quarrelled with him. (4.) He protected them in the wilderness, where they are here said, not to wander, but to dwell for a long season, Jos 24:7. So wisely were all their motions directed, and so safely were they kept, that even there they had as certain a dwelling-place as if they had been in a walled city. (5.) He gave them the land of the Amorites, on the other side Jordan (Jos 24:8), and there defeated the plot of Balak and Balaam against them, so that Balaam could not curse them as he desired, and therefore Balak durst not fight them as he designed, and as, because he designed it, he is here said to have done it. The turning of Balaam's tongue to bless Israel, when he intended to curse them, is often mentioned as an instance of the divine power put forth in Israel's favour as remarkable as any, because in it God proved (and does still, more than we are aware of) his dominion over the powers of darkness, and over the spirits of men. (6.) He brought them safely and triumphantly into Canaan, delivered the Canaanites into their hand (Jos 24:11), sent hornets before them, when they were actually engaged in battle with the enemy, which with their stings tormented them and with their noise terrified them, so that they became a very easy prey to Israel. These dreadful swarms first appeared in their war with Sihon and Og, the two kings of the Amorites, and afterwards in their other battles, Jos 24:12. God had promised to do this for them, Exo 23:27, Exo 23:28. And here Joshua takes notice of the fulfilling of that promise. See Exo 23:27, Exo 23:28; Deu 7:20. These hornets, it should seem, annoyed the enemy more than the artillery of Israel, and therefore he adds, not with thy sword nor bow. It was purely the Lord's doing. Lastly, They were now in the peaceable possession of a good land, and lived comfortably upon the fruit of other people's labours, Jos 24:13.
2. The application of this history of God's mercies to them is by way of exhortation to fear and serve God, in gratitude for his favour, and that it might be continued to them, Jos 24:14. Now therefore, in consideration of all this, (1.) "Fear the Lord, the Lord and his goodness, Hos 3:5. Reverence a God of such infinite power, fear to offend him and to forfeit his goodness, keep up an awe of his majesty, a deference to his authority, a dread of his displeasure, and a continual regard to his all-seeing eye upon you." (2.) "Let your practice be consonant to this principle, and serve him both by the outward acts of religious worship and every instance of obedience in your whole conversation, and this in sincerity and truth, with a single eye and an upright heart, and inward impressions answerable to outward expressions." This is the truth in the inward part, which God requires, Psa 51:6. For what good will it do us to dissemble with a God that searches the heart? (3.) Put away the strange gods, both Chaldean and Egyptian idols, for those they were most in danger of revolting to. It should seem by this charge, which is repeated (Jos 24:23), that there were some among them that privately kept in their closets the images or pictures of these dunghill-deities, which came to their hands from their ancestors, as heir-looms of their families, though, it may be, they did not worship them; these Joshua earnestly urges them to throw away: "Deface them, destroy them, lest you be tempted to serve them." Jacob pressed his household to do this, and at this very place; for, when they gave him up the little images they had, he buried them under the oak which was by Shechem, Gen 35:2, Gen 35:4. Perhaps the oak mentioned here (Jos 24:26) was the same oak, or another in the same place, which might be well called the oak of reformation, as there were idolatrous oaks.

Joshua 24:1-14

1. And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God.

1. Congregavit itaque [194] Josue omnes tribus Israel in Sichem, vocavitque seniores Israel, et capita ejus, judicesque ejus, ac praefectos ejus: steteruntque coram Deo.

2. And Joshua said unto all the people, Thus says the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods.

2. Dixitque Josue ad universum populum, Sic dicit Jehova Deus Israel, Trans flumen habitaverunt patres vestri a seculo, ut Thare pater Abraham, et pater Nachor, servicruntque diis alienis.

3. And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.

3. Et tuli patrem vestrum Abraham e loco qui erat trans flumen, et deduxi per universam terram Chanaan: multiplicavique semen ejus, et dedi ei Isaac.

4. And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt.

4. Et dedi ipsi Isaac Jacob et Esau: tradidique ipsi Esau montem Seir, ut possideret eum: Jacob autem et filii ejus descenderunt in Aegyptum.

5. I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out.

5. Misique Mosen et Aharon, et percussi Aegyptum, quemadmodum feci in medio ejus, et postea eduxi vos.

6. And I brought your fathers out of Egypt: and you came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red sea.

6. Et eduxi patres vestros ex Aegypto, deveniestique ad mare, et persequuti sunt Aegyptii patres vestros cum curribus, et equitibus usque ad mare rubrum.

7. And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt: and you dwelt in the wilderness a long season.

7. Tum clamaverunt [195] ad Jehovam, et posuit caliginem inter vos et Aegyptios: induxitque super eum mare, ac operuit eum: et viderunt oculi vestri quae feci in Aegypto, et habitastis in solitudine in diebus multis.

8. And I brought you into the land of the Amorites, which dwelt on the other side Jordan; and they fought with you: and I gave them into your hand, that you might possess their land; and I destroyed them from before you.

8. Postea adduxi vos ad terram Aemorrhaei habitantis trans Jordanem: praeliatique sunt vobiscum, et tradidi eos in manum vestram: possedistisque terram eorum, ac delevi eos a facie vestra.

9. Then Balak the son of Zippor, king of Moab, arose and warred against Israel, and sent and called Balaam the son of Beor to curse you:

9. Surrexit autem Balac filius Sippor rex Moab, et praeliatis est cum Israel: misitque et vocavit Bileam filium Beor, ut malediceret vobis:

10. But I would not hearken unto Balaam; therefore he blessed you still: so I delivered you out of his hand.

10. Et nolui audire Bileam, sed benedixi benedicendo vobis, et liberavi vos e manu ejus.

11. And you went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand.

11. Transistisque Jordanem, et venistis ad Jericho: pugnaveruntque contra vos viri Jericho, Aemorrhaeus, et Perizaeus, et Chananaeus, et Hittaus, et Girgasaeus, et Hivaeus, et Jebusaeus: tradidique eos in manum vestram.

12. And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow.

12. Et misit ante vos crabrones, qui expulerunt eos a facie vestra duos reges Aemorrhaei, non gladio tuo, nec arcu tuo.

13. And I have given you a land for which you did not labor, and cities which you built not, and you dwell in them; of the vineyards and oliveyards which you planted not do you eat.

13. Dedique vobis terram in qua non laborastis, et urbes quas non aedificastis, et habitastis in eis: vineas et oliveta quae non plantastis, comedetis.

14. Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve you the LORD.

14. Nunc ergo timete Jehovam, et servite ei in perfectione, et veritate, et auferte deos quibus servierunt patres vestri trans flumen, et in Aegypto, et servite Jehovae.

1. And Joshua gathered all the tribes, etc He now, in my opinion, explains more fully what he before related more briefly. For it would not have been suitable to bring out the people twice to a strange place for the same cause. Therefore by the repetition the course of the narrative is continued. And he now states what he had not formerly observed, that they were all standing before the Lord, an expression which designates the more sacred dignity and solemnity of the meeting. I have accordingly introduced the expletive particle Therefore, to indicate that the narrative which had been begun now proceeds. For there cannot be a doubt that Joshua, in a regular and solemn manner, invoked the name of Jehovah, and, as in his presence, addressed the people, so that each might consider for himself that God was presiding over all the things which were done, and that they were not there engaged in a private business, but confirming a sacred and inviolable compact with God himself. We may add, as is shortly afterwards observed, that there was his sanctuary. Hence it is probable that the ark of the covenant was conveyed thither, not with the view of changing its place, but that in so serious an action they might sist themselves before the earthly tribunal of God. [196] For there was no religious obligation forbidding the ark to be moved, and the situation of Sichem was not far distant.

2. Your fathers dwelt on the other side, etc He begins his address by referring to their gratuitous adoption by which God had anticipated any application on their part, so that they could not boast of any peculiar excellence or merit. For God had bound them to himself by a closer tie, having, while they were no better than others, gathered them together to be his peculiar people, from no respect to anything but his mere good pleasure. Moreover, to make it clearly appear that there was nothing in which they could glory, he leads them back to their origin, and reminds them how their fathers had dwelt in Chaldea, worshipping idols in common with others, and differing in nothing from the great body of their countrymen. Hence it is inferred that Abraham, when he was plunged in idolatry, was raised up, as it were, from the lowest deep.

The Jews, indeed, to give a false dignity to their race, fabulously relate that Abraham became an exile from his country because he refused to acknowledge the Chaldean fire as God. [197] But if we attend to the words of the inspired writer, we shall see that he is no more exempted from the guilt of the popular idolatry than Terah and Nachor. For why is it said that the fathers of the people served strange gods, and that Abraham was rescued from the country, but just to show how the free mercy of God was displayed in their very origin? Had Abraham been unlike the rest of his countrymen, his own piety would distinguish him. The opposite, however, is expressly mentioned to show that he had no peculiar excellence of his own which could diminish the grace bestowed upon him, and that therefore his posterity behooved to acknowledge that when he was lost, he was raised up from death unto life.

It seems almost an incredible and monstrous thing, that while Noah was yet alive, idolatry had not only spread everywhere over the world, but even penetrated into the family of Shem, in which at least, a purer religion ought to have flourished. How insane and indomitable human infatuation is in this respect, is proved by the fact that the holy Patriarch, on whom the divine blessing had been specially bestowed, was unable to curb his posterity, and prevent them from abandoning the true God, and prostituting themselves to superstition.

3. And I took your father Abraham, etc This expression gives additional confirmation to what I lately showed, that Abraham did not emerge from profound ignorance and the abyss of error by his own virtue, but was drawn out by the hand of God. For it is not said that he sought God of his own accord, but that he was taken by God and transported elsewhere. Joshua then enlarges on the divine kindness in miraculously preserving Abraham safe during his long pilgrimage. What follows, however, begets some doubt, namely, that God multiplied the seed of Abraham, and yet gave him only Isaac, because no mention is made of any but him. But this comparison illustrates the singular grace of God towards them in that, while the offspring of Abraham was otherwise numerous, their ancestor alone held the place of lawful heir. In the same sense it is immediately added, that while Esau and Jacob were brothers and twins, one of the two was retained and the other passed over. We see, therefore, why as well in the case of Ishmael and his brother as in that of Esau, he loudly extols the divine mercy and goodness towards Jacob, just as if he were saying, that his race did not excel others in any respect except in that of being specially selected by God.

4. But Jacob and his children went down, etc After mentioning the rejection of Esau, he proceeds to state how Jacob went down into Egypt, and though he confines himself to a single expression, it is one which indicates the large and exuberant and clear manifestation of the paternal favor of God. It cannot be doubted, that although the sacred historian does not speak in lofty terms of each miracle performed, Joshua gave the people such a summary exposition of their deliverance as might suffice. First, he points to the miracles performed in Egypt; next, he celebrates the passage of the Red Sea, where God gave them the aid of his inestimable power; and thirdly, he reminds them of the period during which they wandered in the desert.

8. And I brought you into the land, etc He at length begins to discourse of the victories which opened a way for the occupation of their settlements. For although the country beyond the Jordan had not been promised as part of the inheritance, yet, as God, by his decree, joined it to the land of Canaan as a cumulative expression of his bounty, Joshua, not without cause, connects it with the other in commending the divine liberality towards the people, and declares, not merely that trusting to divine aid, they had proved superior in arms and strength, but had also been protected from the fatal snares which Balak had laid for them. For although the impostor Balaam was not able to effect anything by his curses and imprecations, it was, however, very profitable to observe the admirable power of God displayed in defeating his malice. For it was just as if he had come to close quarters, and warred with everything that could injure them.

The more firmly to persuade them that they had overcome not merely by the guidance of God, but solely by his power, he repeats what we read in the books of Moses, (Deuteronomy 7:20) that hornets were sent to rout the enemy without human hand. This was a more striking miracle than if they had been routed, put to flight, and scattered in any other way. For those who, contrary to expectation, gain a victory without any difficulty, although they confess that the prosperous issue of the war is the gift of God, immediately allow themselves to become blinded by pride, and transfer the praise to their own wisdom, activity, and valor. But when the thing is effected by hornets, the divine agency is indubitably asserted. Accordingly, the conclusion is, that the people did not acquire the land by their own sword or bow, a conclusion repeated in the 44th Psalm, and apparently borrowed from the passage here. Lastly, after reminding them that they ate the fruits provided by other men's labors, he exhorts them to love God as his beneficence deserves.

Footnotes:

[194] The "itaque" is here inserted without authority, but Calvin, as he explains in the commentary on the verse, thinks it necessary, in order to keep up the connection with the previous chapter, to show, according to his hypothesis, that both chapters contain the account of only one meeting. On the contrary, as has been observed in [3]note, p. 264, the whole tenor of the narrative here given seems to indicate that it refers not to a continuation of the former meeting, but to one held on a subsequent occasion, and for a still more solemn purpose. -- Ed.

[195] There is here a very abrupt transition from the first to the third person in the verbs "they cried" -- "he put" -- "he brought" -- "he covered," as if Joshua had ceased to deliver an actual message, and became merely a narrator. The message, however, is immediately resumed, "Your eyes have seen what I have done." The Septuagint, at the commencement of the verse, renders "aneboesamen," "we cried," and thereafter uses the narrative from to the end of Joshua 24:13, saying, in Joshua 24:8, "he brought," and in Joshua 24:10, "the Lord your God would not." -- Ed.

[196] Latin, "Terrestre Dei tribunal." French, "Le siege judicial que Dieu avoit en terre;" "The judicial seat which God had on earth." -- Ed.

[197] One of the fables here alluded to is, that Terah was not only a worshipper but a maker of idols, and that Abraham, convinced of the absurdity of idolatrous worship, destroyed all his father's idols. After doing so he labored to convince his father of the propriety of his conduct by a series of arguments which are gravely recorded, but not having succeeded in his pious endeavors, was forced to flee, and thus became a wanderer. -- Ed.

Then Balak - arose and warred against Israel - This circumstance is not related in Numbers 22:1-41, nor does it appear in that history that the Moabites attacked the Israelites; and probably the warring here mentioned means no more than his attempts to destroy them by the curses of Balaam, and the wiles of the Midianitish women.

But I would not hearken unto Balaam,.... Who was very solicitous to get leave of the Lord to curse Israel, which he knew he could not do without; he had a goodwill to it but could not accomplish it:

therefore he blessed you still; went on blessing Israel to the last, when Balak hoped every time he would have cursed them; and Balaam himself was very desirous of doing it; but could not, being overruled by the Lord, and under his restraint; which shows his power over evil spirits, and their agents:

so I delivered you out of his hands: both out of the hand of Balak, who was intimidated from bringing his forces against them, and out of the hand of Balaam, who was not suffered to curse them.

I would not hearken unto Balaam, who hereby appears to have desired of God leave to curse Israel; and therefore it is not strange that God, who permitted him simply to go, was highly angry with him for going with so wicked an intent, ,22,32.

Out of his hand, i.e. from Balak’ s malicious design against you.

Renewal of the Covenant at the National Assembly in Shechem. - Jos 24:1. Joshua brought his public ministry to a close, as Moses had done before him, with a solemn renewal of the covenant with the Lord. For this solemn act he did not choose Shiloh, the site of the national sanctuary, as some MSS of the lxx read, but Shechem, a place which was sanctified as no other was for such a purpose as this by the most sacred reminiscences from the times of the patriarchs. He therefore summoned all the tribes of Israel, in their representatives (their elders, etc., as in Jos 23:2), to Shechem, not merely because it was at Shechem, i.e., on Gerizim and Ebal, that the solemn establishment of the law in the land of Canaan, to which the renewal of the covenant, as a repetition of the essential kernel of that solemn ceremony, was now to be appended, had first taken place, but still more because it was here that Abraham received the first promise from God after his migration into Canaan, and built an altar at the time (Gen 12:6-7); and most of all, as Hengstenberg has pointed out (Diss. ii. p. 12), because Jacob settled here on his return from Mesopotamia, and it was here that he purified his house from the strange gods, burying all their idols under the oak (Gen 33:19; Gen 35:2, Gen 35:4). As Jacob selected Shechem for the sanctification of his house, because this place was already consecrated by Abraham as a sanctuary of God, so Joshua chose the same place for the renewal of the covenant, because this act involved a practical renunciation on the part of Israel of all idolatry. Joshua expressly states this in Jos 24:23, and reference is also made to it in the account in Jos 24:26. "The exhortation to be faithful to the Lord, and to purify themselves from all idolatry, could not fail to make a deep impression, in the place where the honoured patriarch had done the very same things to which his descendants were exhorted here. The example preached more loudly in this spot than in any other" (Hengstenberg). "And they placed themselves before God." From the expression "before God," it by no means follows that the ark had been brought to Shechem, or, as Knobel supposes, that an altar was erected there, any more than from the statement in Jos 24:26 that it was "by the sanctuary of the Lord." For, in the first place, "before God" (Elohim) is not to be identified with "before Jehovah," which is used in Jos 18:6 and Jos 19:51 to denote the presence of the Lord above the ark of the covenant; and secondly, even "before Jehovah" does not always presuppose the presence of the ark of the covenant, as Hengstenberg has clearly shown. "Before God" simply denotes in a general sense the religious character of an act, or shows that the act was undertaken with a distinct reference to the omnipresent God; and in the case before us it may be attributed to the fact that Joshua delivered his exhortation to the people in the name of Jehovah, and commenced his address with the words, "Thus saith Jehovah."
(Note: "It is stated that they all stood before God, in order that the sanctity and religious character of the assembly may be the more distinctly shown. And there can be no doubt that the name of God was solemnly invoked by Joshua, and that he addressed the people as in the sight of God, so that each one might feel for himself that God was presiding over all that was transacted there, and that they were not engaged in any merely private affair, but were entering into a sacred and inviolable compact with God himself." - Calvin.)
Jos 24:2-15
Joshua's address contains an expansion of two thoughts. He first of all recalls to the recollection of the whole nation, whom he is addressing in the persons of its representatives, all the proofs of His mercy which the Lord had given, from the calling of Abraham to that day (Jos 24:2-13); and then because of these divine acts he calls upon the people to renounce all idolatry, and to serve God the Lord alone (Jos 24:14, Jos 24:15). Jehovah is described as the "God of Israel" both at the commencement (Jos 24:2) and also at the close of the whole transaction, in perfect accordance with the substance and object of the address, which is occupied throughout with the goodness conferred by God upon the race of Israel. The first practical proof of the grace of God towards Israel, was the calling of Abraham from his idolatrous associations, and his introduction to the land of Canaan, where the Lord so multiplied his seed, that Esau received the mountains of Seir for his family, whilst Jacob went into Egypt with his sons.
(Note: "He commences with their gratuitous training, by which God had precluded them from the possibility of boasting of any pre-eminence or merit. For God had bound them to himself by a closer bond, because when they were on an equality with others, He drew them to himself to be His own peculiar people, for no other reason than His own good pleasure. Moreover, in order that it may be clearly seen that they have nothing whereof to glory, he leads them back to their earliest origin, and relates how their fathers had dwelt in Chaldaea, worshipping idols in common with the rest, and with nothing to distinguish them from the crowd." - Calvin.)
The ancestors of Israel dwelt "from eternity," i.e., from time immemorial, on the other side of the stream (the Euphrates), viz., in Ur of the Chaldees, and then at Haran in Mesopotamia (Gen 11:28, Gen 11:31), namely Terah, the father of Abraham and Nahor. Of Terah's three sons (Gen 11:27), Nahor is mentioned as well as Abraham, because Rebekah, and her nieces Leah and Rachel, the tribe-mothers of Israel, were descended from him (Gen 22:23; Gen 29:10, Gen 29:16.). And they (your fathers, Terah and his family) served other gods than Jehovah, who revealed himself to Abraham, and brought him from his father's house to Canaan. Nothing definite can be gathered from the expression "other gods," with reference to the gods worshipped by Terah and his family; nor is there anything further to be found respecting them throughout the whole of the Old Testament. We simply learn from Gen 31:19, Gen 31:34, that Laban had teraphim, i.e., penates, or household and oracular gods.
(Note: According to one tradition, Abraham was brought up in Sabaeism in his father's house (see Hottinger, Histor. Orient. p. 246, and Philo, in several passages of his works); and according to another, in the Targum Jonathan on Gen 11:23, and in the later Rabbins, Abraham had to suffer persecution on account of his dislike to idolatry, and was obliged to leave his native land in consequence. But these traditions are both of them nothing more than conjectures by the later Rabbins.)
The question also, whether Abraham was an idolater before his call, which has been answered in different ways, cannot be determined with certainty. We may conjecture, however, that he was not deeply sunk in idolatry, though he had not remained entirely free from it in his father's house; and therefore that his call is not to be regarded as a reward for his righteousness before God, but as an act of free unmerited grace.
Jos 24:3-4
After his call, God conducted Abraham through all the land of Canaan (see Gen 12), protecting and shielding him, and multiplied his seed, giving him Isaac, and giving to Isaac Jacob and Esau, the ancestors of two nations. To the latter He gave the mountains of Seir for a possession (Gen 36:6.), that Jacob might receive Canaan for his descendants as a sole possession. But instead of mentioning this, Joshua took for granted that his hearers were well acquainted with the history of the patriarchs, and satisfied himself with mentioning the migration of Jacob and his sons to Egypt, that he might pass at once to the second great practical proof of the mercy of God in the guidance of Israel, the miraculous deliverance of Israel out of the bondage and oppression of Egypt.
Jos 24:5-7
Of this also he merely mentions the leading points, viz., first of all, the sending of Moses and Aaron (Exo 3:10., Jos 4:14.), and then the plagues inflicted upon Egypt. "I smote Egypt," i.e., both land and people. נגף is used in Exo 8:2 and Exo 12:23, Exo 12:27, in connection with the plague of frogs and the slaying of the first-born in Egypt. The words which follow, "according to that which I did among them, and afterward I brought you out," point back to Exo 3:20, and show that the Lord had fulfilled the promise given to Moses at his call. He then refers (Jos 24:6, Jos 24:7) to the miraculous deliverance of the Israelites, as they came out of Egypt, from Pharaoh who pursued them with his army, giving especial prominence to the crying of the Israelites to the Lord in their distress (Exo 14:10), and the relief of that distress by the angel of the Lord (Exo 14:19-20). And lastly, he notices their dwelling in the wilderness "many days," i.e., forty years (Num 14:33).
Jos 24:8-10
The third great act of God for Israel was his giving up the Amorites into the hands of the Israelites, so that they were able to conquer their land (Num 21:21-35), and the frustration of the attack made by Balak king of the Moabites, through the instrumentality of Balaam, when the Lord did not allow him to curse Israel, but compelled him to bless (Num 22-24). Balak "warred against Israel," not with the sword, but with the weapons of the curse, or animo et voluntate (Vatabl.). "I would not hearken unto Balaam," i.e., would not comply with his wish, but compelled him to submit to my will, and to bless you; "and delivered you out of his (Balak's) hand," when he sought to destroy Israel through the medium of Balaam (Num 22:6, Num 22:11).
Jos 24:11-13
The last and greatest benefit which the Lord conferred upon the Israelites, was His leading them by miracles of His omnipotence across the Jordan into Canaan, delivering the Lords (or possessors) of Jericho," not "the rulers, i.e., the king and his heroes," as Knobel maintains (see Sa2 21:12; Sa1 23:11-12; and the commentary on Jdg 9:6), "and all the tribes of Canaan into their hand," and sending hornets before them, so that they were able to drive out the Canaanites, particularly the two kings of the Amorites, Sihon and Og, though "not with their sword and their bow" (vid., Psa 44:4); i.e., it was not with the weapons at their command that they were able to take the lands of these two kings. On the sending of hornets, as a figure used to represent peculiarly effective terrors, see at Exo 23:28; Deu 7:20. In this way the Lord gave the land to the Israelites, with its towns and its rich productions (vineyards and olive trees), without any trouble on their part of wearisome cultivation or planting, as Moses himself had promised them (Deu 6:10-11).
Jos 24:14-15
These overwhelming manifestations of grace on the part of the Lord laid Israel under obligations to serve the Lord with gratitude and sincerity. "Now therefore fear the Lord (יראוּ for יראוּ, pointed like a verb הל, as in Sa1 12:24; Psa 34:10), and serve Him in sincerity and in truth," i.e., without hypocrisy, or the show of piety, in simplicity and truth of heart (vid., Jdg 9:16, Jdg 9:19). "Put away the gods (Elohim = the strange gods in Jos 24:23) which your fathers served on the other side of the Euphrates and in Egypt." This appeal does not presuppose any gross idolatry on the part of the existing generation, which would have been at variance with the rest of the book, in which Israel is represented as only serving Jehovah during the lifetime of Joshua. If the people had been in possession of idols, they would have given them up to Joshua to be destroyed, as they promised to comply with his demand (Jos 24:16.). But even if the Israelites were not addicted to gross idolatry in the worship of idols, they were not altogether free from idolatry either in Egypt or in the desert. As their fathers were possessed of teraphim in Mesopotamia (see at Jos 24:2), so the Israelites had not kept themselves entirely free from heathen and idolatrous ways, more especially the demon-worship of Egypt (comp. Lev 17:7 with Eze 20:7., Jos 23:3, Jos 23:8, and Amo 5:26); and even in the time of Joshua their worship of Jehovah may have been corrupted by idolatrous elements. This admixture of the pure and genuine worship of Jehovah with idolatrous or heathen elements, which is condemned in Lev 17:7 as the worship of Seirim, and by Ezekiel (l. c.) as the idolatrous worship of the people in Egypt, had its roots in the corruption of the natural heart, through which it is at all times led to make to itself idols of mammon, worldly lusts, and other impure thoughts and desires, to which it cleaves, without being able to tear itself entirely away from them. This more refined idolatry might degenerate in the case of many persons into the grosser worship of idols, so that Joshua had ample ground for admonishing the people to put away the strange gods, and serve the Lord.
Jos 24:15
But as the true worship of the living God must have its roots in the heart, and spring from the heart, and therefore cannot be forced by prohibitions and commands, Joshua concluded by calling upon the representatives of the nation, in case they were not inclined ("if it seem evil unto you") to serve Jehovah, to choose now this day the gods whom they would serve, whether the gods of their fathers in Mesopotamia, or the gods of the Amorites in whose land they were now dwelling, though he and his house would serve the Lord. There is no necessity to adduce any special proofs that this appeal was not intended to release them from the obligation to serve Jehovah, but rather contained the strongest admonition to remain faithful to the Lord.
Jos 24:16-18
The people responded to this appeal by declaring, with an expression of horror at idolatry, their hearty resolution to serve the Lord, who was their God, and had shown them such great mercies. The words, "that brought us up and our fathers out of the land of Egypt, out of the house of bondage," call to mind the words appended to the first commandment (Exo 20:2; Deu 5:6), which they hereby promise to observe. With the clause which follows, "who did those great signs in our sight," etc., they declare their assent to all that Joshua had called to their mind in Jos 24:3-13. "We also" (Jos 24:18), as well as thou and thy house (Jos 24:15).