Joshua 24

Chap. XXIV. Ver. 1—33. In the preceding chapter we find all Israel summoned to Shiloh, and here to Shechem, which was at the distance of ten or twelve miles. This has given great perplexity to the commentators. After reading their various opinions, the present writer begs leave to submit the following solution of the difficulty. The army though drawn out at Shechem, might probably nearly reach to Shiloh. Here the heads of the tribes and of the families, &c. presented themselves before God—i. e, at the tabernacle; and were addressed by Joshua, as in the preceding chapter, which should perhaps conclude with the first verse of this, rendered in the following manner: “Now Joshua had gathered all the tribes of Israel to Shechem, and called for the elders,”

&c. “and they presented themselves before God;” that is, before the tabernacle in Shiloh, where he addressed them, as already stated. In the second verse of this chapter, we are told that Joshua addressed “all the people;” that is, as many as could be collected together, and who, doubtless, came to meet him towards Shiloh; and when he had done speaking, he “took a great stone, and set it up under an oak that was by (or near) the sanctuary of the Lord;” but in Genesis (xxxv. 4.) we read of an oak that was “by (or near) Shechem:” Now, supposing this to be the same oak, and that it was situated nearly in the centre of the two places, the accounts seem easily reconciled, and Joshua might dismiss the people to their several stations, while

he returned (or was carried back) to Shiloh. This second address, which was to the people at large, and ended in a renewal of their covenant with Jehovah contains a retrospect of the people’s former conduct, and of the dealings of God towards them, which in general requires no comment, as we have already gone through the items. From ver. 2 to 13, Joshua speaks as a prophet, in the name of the Lord; in the following, he argues with them as a man and a brother, on the evils of idolatry, and on the necessity of serving the true God alone. And if they would not, still he gives them to understand that he and his family had made up their minds—“We will serve the Lord:” a resolution well become every master of a family, who professes to know and fear God.

The people very readily promise all that he recommends; but knowing their fickleness and proneness to idolatry, he stops them short, as it were, and puts them on reflection: “Ye cannot serve the Lord”—ye who have served the gods of all the heathen round about you—ye who are so fickle in your disposition, and so unsanctified in heart—ye who have still idols secreted among you—ye serve the Lord! No: you must first go away your idols: for “he is a holy God and a jealous God; he will not forgive,” or rather, he will not “bear with your transgressions nor your sins.” Such appears to be the spirit and drift of Joshua’s address, and thus they evidently understood it, by their reply—“Nay:” notwithstanding he be so holy—so jealous, yet—we will serve the Lord.”

This seems to have been Joshua’s last public address: for in a few years after this—evidently at no great distance—Joshua “died, being a hundred and ten years old.” We are told at the beginning of the preceding chapter, that it was a long time after the Lord had given Israel rest, that Joshua waxed old; this cannot therefore be supposed less than 25 years after the death of Moses, and about 7 after the division of the land among the tribes. We read of no public funeral, nor of any general mourning for this great man: perhaps, as he was buried in the border of his own inheritance, he may have ordered his act to be private, and have forbidden the mourning of the people. His character lives in his history, and does not need enlargement.

He was courageous, disinterested, upright; and a faithful servant of Benjamin. 22 Of the house of Joseph, who take Beth-el. 27 Of Manasseh. 30 Of Zebulun. 21 Of Asher. 33 of Naphtali. 34 Of Dan. ten thousand men.

Notes on the verses

Chap. XXIV. Ver.1. And Joshua gathered.—The Hebrew may certainly be rendered, “Now Joshua had gathered,” the perfect tense being used for the imperfect, of which we remarked a very early instance; see note on Gen. nu. 2. Some copies of the LXX. read Shiloh in this place, but it wants the support of MSS., and seems merely a conjectural emendation.—Shechem.—[As it is immediately added, that “they presented themselves before God,” which is supposed to mean at the tabernacle; some are of opinion that Joshua caused it to be As from Shiloh to Shechem on this occasion, to give the greater solemnity to his last meeting with the people. The Vatican and Alexandrian copies of the Septuagint, however, read Shiloh, both here and in verse 25: which many suppose to have been the original reading.

Dr. Shuckford supposes, that the covenant was made at Shechem, and that the priests went to Shiloh to confirm it. But the most probable opinion seems to that of Dr. Kennicott, that when all the tribes were assembled at Shechem, Joshua called the chiefs to him on that mount, which had before been consecrated by the law, and by the altar which he had erected.]—Bagster Ver. 14. Put away the gods which your fathers served.—[From this exhortation of Joshua, we not only learn that the Israelites still retained some relics of idolatry, but what sort of gods they were, to the worship of which they pay homage: 1. Those whom their fathers worshipped on the other side of the river Euphrates i.e. the gods of the Chaldeans, fire, light, the sun, &c.

2. Those of the Egyptians, Apis, Anubis, serpents, vegetables, &c.—3. Those of the Amorites, Moabites, Canaanites, &c., Baal-peor, Astarte, &c. How astonishing is it, that after all that God had done for them, and all the miracles they had seen, there should still be found among them both idols and idolaters.]—Bagster., Ver. 19. Ye cannot serve.—Some modern interpreters have supposed that the true reading here should be, ‘Cease ye not to serve.’ The conjecture is ingenious, but unsupported by any MSS. or ancient version; nor is it necessary. The original word does not always imply an impossibility. It here implies on: no doubt; as if a general should say to his troops, ardently desirous to attack the enemy, Ye cannot conquer them!—while he seems to doubt their courage, in fact, exhorts them to display it.”—Dr.

Boothroyd. Sawrin seems to understand it in a similar way.—He will not forgive.—Rather, “He will not bear” with you: this is a frequent sense of the original term. So Boothroyd, Ver. 22. Ye are witnesses.—[Ye have been sufficiently apprized of the difficulties in your way—of God’s holiness, and the nature of his service,—your own weakness, inconstancy, and insufficiency—your need of the Divine help, and the hope of assistance held out in the law,—and the awful consequences of apostacy: and now ye make your choice. Remember then that ye are witnesses against yourselves; and your own conscience will be witness, judge, and executioner.]—Bagster., Ver. 27. This stone shall be a witness.—This is an eloquent figure of speech, not unusual either in the Scriptures or the classics.

Livy relates, “The Acqui, notwithstanding the peace so lately concluded with the Romans, had made an excursion into the Roman territory, and retired loaded with booty. Three ambassadors were sent from Rome to the camp of the Acqui, to complain of the offence, and to demand back the booty. The General of the Acqui informed the Roman ambassadors, that they might deliver their message to an oak which shaded his tent. On this, one of the ambassadors, turning away, said, ‘This venerable oak and all the gods shall know that you have violated the peace; they shall now hear our complaints, and may they also soon be witnesses, when we revenge with our arms the violation of divine and human rites.’”