Joshua-Chapter-24

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Colour coded details of our beloved TaNaKh:

1. Torah = History & Law, 2. Nevi’im = The Prophets. 3. *Ketuvim = all other Writings.

*The Ketuvim - Includes, Poetical books - Psalms, Proverbs, Job, the Megillot, or Scrolls - Song of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and Esther, prophecy of Daniel, and history of Ezra, Nehemiah, and Chronicles I & II.

Please Note: Some alterations or (additions) have been made relating to ‘Names’ and ‘Attributes’ of אֱלֹהִים - Elohim, having been corrected like it once was pre the “Masoretic Text”.

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Remember the following truth from our beloved Torah!

“Ye shall NOT ADD TO THE WORD which I command you, NEITHER SHALL YE DIMINISH FROM IT, that ye may keep the commandments of יְהוָה אֱלֹהֵיכֶם - the LORD your Eloleichem, which I command you”. Davarim - Deuteronomy 4:2. (JPS-1917).

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“Joshua Chapter 24”

With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

Introduction:

Joshua 24 presents Joshua’s final public act as leader of Israel. It is a covenant‑renewal ceremony at Shechem, the same location where Abraham first received the promise of the land and where Jacob buried foreign gods. The chapter functions as both a historical review and a national recommitment to serve the אֱלֹהִים - Elohim (God) of Israel. Joshua’s tone is firm but fatherly; he is preparing the people to stand on their own after his death. The chapter closes the era of conquest and settlement and transitions Israel into a new phase of self‑governance under the covenant.

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Let us read Joshua Chapter 24, verses 1-16: Below the verses are the Explanation’s. (The Chapter is from JPS-1917 version of the Torah).

Verses 1-2: 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 אֱלֹהִים - Elohim. And Joshua said unto all the people: ‘Thus saith יְהוָה - the LORD, the אֱלֹהִים - Elohim of Israel: Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor; and they served other gods’.

Explanation Verses 1-2: Joshua gathers all tribes, elders, judges, and officers at Shechem. This is not merely a meeting but a formal covenant assembly. Joshua speaks “in the name of יְהוָה - the LORD,” framing the entire chapter as a divine address. The opening reminds the people that their history begins beyond the Euphrates, emphasizing that Israel’s identity is rooted in divine choice rather than geography or power.

Verses 3-4: And I took your father Abraham from beyond the River, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac. And I gave unto Isaac Jacob and Esau; and I gave unto Esau mount Seir, to possess it; and Jacob and his children went down into Egypt.

Explanation Verses 3-4: The narrative recalls Abraham’s journey and the divine promise that shaped Israel’s destiny. Mentioning Esau receiving Mount Seir highlights that Israel’s inheritance was not automatic; it was a specific covenantal gift. The contrast reinforces that Israel’s land is tied to mission and responsibility.

Verses 5-7: And I sent Moses and Aaron, and I plagued Egypt, according to that which I did in the midst thereof; and afterward I brought you out. And I brought your fathers out of Egypt; and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and with horsemen unto the Red Sea. And when they cried out unto יְהוָה - the LORD, He put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes saw what I did in Egypt; and ye dwelt in the wilderness many days.

Explanation Verses 5-7: The Exodus is summarized as a demonstration of divine intervention. The plagues, the escape, and the drowning of the Egyptians are presented as events Israel personally witnessed or inherited through collective memory. The emphasis is on אֱלֹהִים - Elohim’s active role, not Israel’s strength. The reminder that Israel “dwelt in the wilderness many days” underscores the formative nature of hardship.

Verses 8-10: And I brought you into the land of the Amorites, that dwelt beyond the Jordan; and they fought with you; and I gave them into your hand, and ye possessed their land; and I destroyed them from before you. 9 Then Balak the son of Zippor, king of Moab, arose and fought against Israel; and he sent and called Balaam the son of Beor to curse you. 10 But I would not hearken unto Balaam; therefore he even blessed you; so I delivered you out of his hand.

Explanation Verses 8-10: The victories east of the Jordan,Sihon and Og, are recalled to show that Israel’s success came through divine support. The reference to Balak and Balaam highlights that even attempts to curse Israel were transformed into blessing. This reinforces the theme that Israel’s survival is not due to political maneuvering but divine protection.

Verses 11-13: And ye went over the Jordan, and came unto Jericho; and the men of Jericho fought against you, the Amorite, and the Perizzite, and the Canaanite, and the Hittite, and the Girgashite, the Hivite, and the Jebusite; and I delivered them into your hand. And I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; not with thy sword, nor with thy bow. And I gave you a land whereon thou hadst not laboured, and cities which ye built not, and ye dwell therein; of vineyards and olive-yards which ye planted not do ye eat.

Explanation Verses 11-13: The conquest of the land is summarized as a series of divinely enabled victories. The statement that Israel received cities it did not build and vineyards it did not plant is a reminder of unearned blessing. This is meant to cultivate humility and gratitude, not entitlement.

Verses 14-15: Now therefore fear יְהוָה - the LORD, and serve Him in sincerity and in truth; and put away the gods which your fathers served beyond the River, and in Egypt; and serve ye יְהוָה - the LORD. 15 And if it seem evil unto you to serve יְהוָה - the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve יְהוָה - the LORD.'

Explanation Verses 14-15: Joshua challenges the people to serve אֱלֹהִים - Elohim “in sincerity and truth.” He demands the removal of foreign gods, an acknowledgment that idolatry still lingered among the people. Joshua’s famous declaration that he and his household will serve יְהוָה - the LORD is not a boast but a model of leadership: he commits himself first, then invites the nation to follow.

Verses 16-18: And the people answered and said: ‘Far be it from us that we should forsake יְהוָה - the LORD, to serve other gods; for יְהוָה אֱלֹהֵינוּ - the LORD our Eloheynu, He it is that brought us and our fathers up out of the land of Egypt, from the house of bondage, and that did those great signs in our sight, and preserved us in all the way wherein we went, and among all the peoples through the midst of whom we passed; and יְהוָה - the LORD drove out from before us all the peoples, even the Amorites that dwelt in the land; therefore we also will serve יְהוָה - the LORD; for He is our אֱלֹהִים - Elohim’,

Explanation Verses 16-18: The people respond with enthusiasm, affirming that אֱלֹהִים - Elohim brought them out of Egypt and protected them. Their answer shows awareness of their history, but Joshua will soon test the depth of their commitment. Their declaration is sincere but perhaps not yet mature.

Verses 19-20: And Joshua said unto the people: ‘Ye cannot serve יְהוָה - the LORD; for He is a holy אֱלֹהִים - Elohim; He is a jealous אֱלֹהִים - Elohim; He will not forgive your transgression nor your sins. If ye forsake יְהוָה - the LORD, and serve strange gods, then He will turn and do you evil, and consume you, after that He hath done you good’.

Explanation Verses 19-20: Joshua warns that serving אֱלֹהִים - Elohim is not a casual matter. His statement that אֱלֹהִים - Elohim is “a jealous אֱלֹהִים - Elohim” emphasizes exclusivity: Israel cannot mix worship of אֱלֹהִים - Elohim with other practices. The warning that אֱלֹהִים - Elohim will “turn and do evil” if they forsake Him means that covenant blessings and curses are real consequences, not symbolic language.

Verses 21-24: And the people said unto Joshua: ‘Nay; but we will serve יְהוָה - the LORD’. And Joshua said unto the people: ‘Ye are witnesses against yourselves that ye have chosen you יְהוָה - the LORD, to serve Him’. And they said: ‘We are witnesses’. Now therefore put away the strange gods which are among you, and incline your heart unto יְהוָה - the LORD, the אֱלֹהִים - Elohim of Israel’. And the people said unto Joshua: ‘יְהוָה אֱלֹהֵינוּ - the LORD our Eloheynu will we serve, and unto His voice will we hearken’.

Explanation Verses 21-24: The people insist they will serve אֱלֹהִים - Elohim. Joshua requires them to be witnesses against themselves, meaning their own words will hold them accountable. He again commands them to remove foreign gods, showing that commitment must be accompanied by action. The people affirm that they will obey.

Verses 25-27: So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. And Joshua wrote these words in the book of the law of אֱלֹהִים - Elohim; and he took a great stone, and set it up there under the oak that was by the sanctuary of יְהוָה - the LORD. And Joshua said unto all the people: ‘Behold, this stone shall be a witness against us; for it hath heard all the words of יְהוָה - the LORD which He spoke unto us; it shall be therefore a witness against you, lest ye deny your אֱלֹהִים – Elohim’.

Explanation Verses 25-27: Joshua establishes a covenant, writes it in the Book of the Law, and sets up a large stone as a witness. The stone symbolizes permanence and visibility. It is placed under a terebinth tree near the sanctuary, linking the covenant to sacred space. The idea that the stone “heard” the words is poetic, emphasizing that the covenant is binding and public.

Verses 28-29: So Joshua sent the people away, every man unto his inheritance. And it came to pass after these things, that Joshua the son of Nun, the servant of יְהוָה - the LORD, died, being a hundred and ten years old.

Explanation Verses 28-29: Joshua dismisses the people to their inheritance, signaling the end of his leadership. His death at 110 years marks the completion of a full, ideal lifespan in biblical symbolism. Joshua’s life mirrors that of Joseph, reinforcing continuity between generations.

Verses 30-31: And they buried him in the border of his inheritance in Timnath-serah, which is in the hill-country of Ephraim, on the north of the mountain of Gaash. And Israel served יְהוָה - the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, and had known all the work of יְהוָה - the LORD, that He had wrought for Israel.

Explanation Verses 30-31: Joshua is buried in his allotted territory, showing that he, too, receives a share in the land he helped secure. The text notes that Israel served אֱלֹהִים - Elohim throughout Joshua’s lifetime and the lifetime of the elders who knew his works. This highlights the power of living memory: when witnesses to divine acts are present, faithfulness is stronger.

Verse 32: And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in the parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for a hundred pieces of money; and they became the inheritance of the children of Joseph.

Explanation Verse 32: Joseph’s bones, carried from Egypt, are finally buried at Shechem. This fulfills Joseph’s request and ties the patriarchal past to the present settlement. Shechem becomes a symbolic center where promises made centuries earlier are completed.

Verse 33: And Eleazar the son of Aaron died; and they buried him in the Hill of Phinehas his son, which was given him in mount Ephraim”.

Explanation Verse 33: The death of Eleazar the priest marks the end of another foundational generation. His burial in the hill of his son Phinehas suggests continuity of priestly leadership. The chapter closes with a sense of completion: the leaders who guided Israel from Egypt to the land have now passed, leaving the nation to uphold the covenant on its own.

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My Closing Message:

Joshua 24 is a chapter of transition, responsibility, and identity. It reminds Israel, and any reader that memory shapes commitment. The people are called not only to recall their history but to live in a way that honours it. The covenant at Shechem is both a conclusion and a beginning: the end of Joshua’s leadership and the beginning of Israel’s independent covenantal life in the land. The chapter invites reflection on how a community sustains its values when its founding figures are gone, and how each generation must choose its path with sincerity and truth.

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Remember what אֱלֹהִים - Elohim, blessed be He, said the following via several of our prophets...

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שָׁלוֹם עֲלֵיכֶם - Shalom Aleichem - Peace be with you!

Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

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