I. Introduction
The book of Joshua recorded significant transition from Moses to Joshua and Joshua to the next generation. The story also changes from the wilderness wandering as punishment to conquering and inhabiting in the land as fulfilment of the promise of God to Abraham. The book of Joshua deals with various transitional challenges and issues. Within the story, Joshua marks a transition. The narrator of the story is not only exited with the achievements and fulfilment of the promises of God to Abraham but also looking beyond generations to come. The book ended with a challenge for people to make a choice, a choice to be faithful to the God who is faithfully fulfilled his promises to their forefathers. Chapter 24 carried out much wider theological perspective as well as prophetic warning for the people of God in Canaan. Verse 1-13 play important roles for the development of the prophetic warning of Joshua to the people of God in Shechem. The selective historical retelling of Joshua in Chapter 24 helps us to understand the nature of God and also appropriate respond to Him. The text beautifully informs the readers how Joshua 24 was uniquely playing its part to fill the bigger picture of the Old Testament biblical theology.
II. The Setting
The chapter begins with Joshua calling for assembly at Shechem. The gathering in Chapter 24 was different from the first gathering in Chapter 23. The mention of Shechem signifies the second account of meeting from the first account. The absence of a place of meeting in chapter 23 seems to be a ground to support that the meeting in chapter 24 is different from the first account although the two have the same congregation. Chapter 23 deal with a call for obedience to the law and separation from the nations while chapter 24 post a challenge to serve God. In chapter 24 Joshua is definitely certain that God should be the one who people should worship whereas in Chapter 23 position itself to deal within the flow of the story in Joshua itself. Chapter 24 therefore presents a wider screen for the Israelites beyond the book of Joshua. It means Joshua 23 position as the conclusion of the story from Exodus to Joshua and chapter 24 is a bridge between the rests of the books after Joshua with all the precedent books. It also gives a summary of much of the story of both the Pentateuch and Joshua.
A. Shechem
There is no information provided about Shechem in the text itself. However, Shechem played significant role in the historical memory for its connections with cultic cultural and worship. However, the picture of Shechem becomes clearer in light of Gen. 12:6, 33:18-20,34:1-35:5; 37:12-17; Deu 11:26-32; 27:1-26; Josh 8:30-35; Judg 8:31-9:57. Unlike Sinai, Shechem do not have such historical value relating to Israel but it is a place with ancient Israelite connections. The connections include many things which resurface in Josh 24. Shechem has relationship with the following stories: God’s leadership of Abraham though the
Land in Genesis 12:6; the rejection of the gods of the fathers in Genesis 35:4; an altar with tree in Genesis 33:20, 35:4, Deuteronomy 27:2,4-6 and Judges 9:4. The text does not provide any reason for providing the location of meeting. However, by examining the past and future role of Shechem in the Old Testament narrative could help us to understand a deeper perspective of the narrator in this particular text. In Chapter 24, Shechem reappear as it did in 8:30-35 (both Mt. Ebal and Mt. Gerizim located near Shechem Deu 27; Jos 8:30-35). The city was not mentioned in Chapter 1-11 and also in the city lists of 13-19. However, it is set apart as a city of refuge in 20:7 and as a Levitical city in 21:21. The reason for gathering at the site of Shechem probably was motivated to relate back to the patriarch’s times where Abraham chose to serve God. Shechem was important place in Abraham’s life as a place where he worships God after he left his father’s house. It is a right place to present the choice to serve Yahweh and the gods whom their fathers served or the gods of the land in which they are now occupying.
B. The People and their God
Joshua commands all the tribes of Israel with its elders, chiefs, judges, and officers before God. The method of counting people in chapter 24 is different from chapter 23 where the text mention simply as “all Israel.” “They appeared before God” is a special expression hardly used in the Old Testament (e.g. 1 Samuel 10:19). Joshua makes sure that all those who responsible for the affairs of the tribes are gather on that day. It is significant for all those key representatives to be gathering as Joshua later on Challenge them to choose to serve God as he himself made a vow to serve God before them.
Joshua does not simply give a speech of farewell likewise in Chapter 23. But he addresses all the people not only as a leader but in the prophetic messenger’s speech “Thus says the Lord.”
The way the message presented to the people demonstrates that it is clearly for the people of God to listen. It is not merely Joshua’s idea and authority but it is from God. Proceeding to the introduction Joshua presented the saving history of Israel. Joshua recall not only God’s redemptive work in Egypt which was used by Moses in Exodus 19 before he challenge god’s people to love and to serve God alone. Joshua’s saving historical summary goes beyond Exodus. The “fathers” are narrowed down specifically to Terah to demonstrate the diving line of service of other gods can be drawn with the decision of Abraham in Genesis 12:1-4. The past mistake of serving other gods is one of the key themes of the whole chapter. The expression of “other gods” cause the reader to remember the opening purpose of the Decalogue in Exodus 20:3 and Deuteronomy 5:7. It covers the theme of the whole Deuteronomistic message (Deu 6:14; 7:4: 8:19: 11:16, 28; 13:3, 7, 14; 18:20; 28:14, 36, 64; 29:25; 30:17; 31:18, 20; Josh 23:16; Jud 2:12, 17, 19; 10:13, 1 Sam 8:8; 26:19; 1 Kig 9:6, 9; 11:4, 10; 14: 9; 2 Kig 5:17, 35, 37-38; 22:17). Joshua recalled their forefathers as those who “serve other gods.” In context of their past history “Serving other gods” is like being on their own. The service life of Abraham, he demonstrate the recognition of a position to be dependence upon God completely. A relationship that chose to depend upon God is a kind of service that they can learn from their history. For chose only God to be their only God or a source of blessing is crucial in the image of Joshua 24. Joshua recalls some significant account of the god’s blessing to the patriarchal. God is the one who lead and multiply the family of them. Joshua also presents a selective history such as ignoring Ishmael (Gen 16:16) but citing Esau Gen (25:25) in order to make a theological point: God had established Esau much earlier than Jacob. It is not because Esau was more blessed, but because God chose to
use Jacob for his further purpose. Therefore, a moment of historical darkness did not mean that God had forgotten or forsaken his people for some other. Joshua also introduces Moses and Aaron as the two sources of authority for the late Israelite community, the priesthood of Aaron and the Torah of Moses. It is also to remind that God is the one who send Moses and Aaron for His people. The tradition and obligation to keep the commandments of God is not depending on human authority but as a result of divine action. Therefore, any obligation and authority derived from Moses and Aaron are not primary but God himself is the sole source of primary authority.
C. God and His People
The phrase “I brought you out” is an expression particularly found in the Deuteronomistic writings. According to the flow of the story in Joshua 24, the narrator put the exodus out of Egypt prior to the deliverance at the Sea. The Egyptian’s pursuit derived from Exodus 14:9, 23 whereas Israel’s cry for deliverance derived from Exodus 14:10. The recalling of God responding to their cry emphasis the grace and power compare to ineffectiveness of Israel to defend or to save herself from the various enemies.
The phrase “your eyes have seen” is a favourite witness device of the Deuteronomic tradition to bring conviction to the audience (Deu 4:3; 11:7; in Singular 3:21; 4:9; 7:19; 10:21; 29:2). In Pentateuch, wilderness as the time of Israel’s murmuring against God and His servants particularly to Moses. In the wilderness experiences are always people’s murmuring and God’s punishment though the people saw the mighty power of God. Therefore, Joshua also recalls their time in Wilderness which is to remember all their experiences. Despite of their many failures in the wilderness God demonstrate His faithfulness by leading them out and gave them a land to possess. Joshua indeed remembers the wilderness as “long experience.”
In the flow of God’s faithfulness and power against their various enemies, the story continue to tell their encounter with the nations east of the Jordan to remember their military victories because of God (cf. Num 21:23-25, 32, 33-35; 31:1-12). However, the text omitted their experience of circuit around Edom tradition (Num 20:14-21; Deu 2:2-8). The story also gives the information that Amorites as the inhabitant of east Jordan. There is ambiguity about the Amorites within the book of Joshua especially between Josh 2:10 and 3:10. However, the accuracy of the location does not seem to be the interest of the narrator but to tell the people that God is the one who bring victory to them. In another word, Joshua is saying that they cannot be who they are today without God. To recall their experiences in east Jordan, the narrator also put their encounter with Balaam (Num 22-24; Josh 13:22). The account of Balaam help them to remember that God not only defeat their enemies from behind their back but also defending them from the all kinds of harms that are waiting ahead of their journey. The story carries on to emphasis the saving story of God by depicting the Jericho account as a battle against the miraculous account that emphasis in chapter 6. The counting of the past historical event seems to be differently presented even in the same book. However, the Jericho account present chapter 24 uniquely from the rest of the story. It is obviously help the reader to see that the emphasis of the saving power of God. It reflects that how the same historical account is viewed and used from different perspective in different context within the Bible. The narrator subsume the list of the lands that they conquest together with the battle in Jericho. It seems that Jericho is a geographical mark where their first victory begins after they cross the Jordan. The narrator repeatedly summarized different historical accounts.
Similar summarizing technique reappeared in verse 12 to picture the conquest of the two kings of the Amorites. The crossing of Jordan is also summarized as “You crossed the
Jordan” compare to the lengthy report of their amazing experience in Chapter 3 and 4. The word “hornets” which the Lord sent ahead of Israel to drive out their enemies is also remaining undefined. Although the agent that God used to drive their enemies out of the land remain uncertain, the key message of the text is clear. The point that the narrator try to make is that God is the conqueror of the land. In the context of chapter 24, details accounts or accurate accounts of the past events are summarized to create a worldview which wills suite the theological message of the narrator. This emphasis is further reinforcing by saying “not by your sword or by your bow.” The narrator uses the ineffectiveness or the role of Israel to conclude God’s saving story. The emphasis of “not by your sword or by your bow” is follow by a few remark about the role of Israel such as “a land on which you had not laboured, “cities which you had not built” and “ vineyards and olive groves which you did not plant.” The rhythmic expression Israel’s achievement without her putting any effort was placed before Joshua translate his prophetic speech into the message that he wants the people to understand. The prophetic message was end by the undeserved blessings that God bestowed to Israel. Joshua nicely ends all victory and historical relationship with God into a visible blessing that they are enjoying at that moment. The ending of the prophetic speech with blessing could be to remind a few things. First, their forefathers’ choice to worship God is the reason for God’s blessing to come upon them. The God whom they are going to choose to worship is the God whom their forefathers (especially Abraham) choose to serve. Second, it is to demonstrate God’s faithfulness to fulfil the covenant that He made to Abraham. God’s faithfulness to fulfil the Abrahamic covenant is one of the sub-points of the chapter. Third,
Israel’s failures, disobedience in the wilderness, rebellions throughout their journey can make them to be disqualified to receive such abundant blessing from God. Therefore, blessings are purely God’s act to show His grace and mercy towards undeserved people. Fourth, all their possession such as the land, cities, vineyards, and olive yards all belong to God. Everything is belonging to God since He is the one who put all the necessity efforts and resources. In the light of ownership, Israel is merely someone who God graciously lend everything for her existent. It means without God Israel will never be able to exist by herself.
In verse 12 and 13, Joshua summarized his key message from verse1 to 11 which is God is the only source of blessing for the entire generation of Israel since from Abraham’s time to this day. The provision and protection of God is repeated emphasized throughout verse 1 to 11. In the context of verse 1to 13 Joshua is making a very concrete ground for the entire community to agree his statement later on from verse 14 to 28. Right after verse 13, the text suddenly changes speakers and the mood. Now Joshua replaces the role of speaker though the story begins with “thus says the Lord” in verse 2.
III. Invitation to serve
After presenting the message from God, Joshua challenges the community to respond two things. First, to have relationship with God alone by putting away all the other gods, both the gods of their forefathers and Canaanite gods. Second is to serve the God who they choose to worship. Joshua reminds them to serve “sincerely” or “totally.” Sincere relationship with God required them to give everything. Sincere, total, truthful service to God remind the sacrifice which they offer before God. Joshua also used “faithfully” to reinforce his invitation for people to serve. Joshua demands both attitude and actions which are more than normal relationship or act of worship compare to the people around them where
polytheism serve as a worldview in every community. This unusual calling for serving God is a reaction of showing gratitude towards God for all the things he has done. Emotionally and mentally Israelites are prepared to respond in a way that Joshua invites them to respond. Joshua makes some interesting points that Israelites are to renounce all the false worship of their forefathers not only in the time of their ancestors beyond the river but also in Egypt. The tone of Joshua sounds like the Israelites has been worshiping other gods beside God. It also means that they have never served God appropriately. In the light of verse 12 and 13, in a new land that God provide for Israel, she should be serving God alone as everything belong to Him. On the other hand, Joshua again summarized all the false worship since from time of Egypt. Since, verse 12 and 13 present a new worldview to see that God alone is able to provide everything and also able to protect from all sort of enemies, definitely God is more preferable for the people to choose to serve. In the light of the culture of the land of Canaan where there are many gods depending on the needs of the people Joshua is presenting God as the ultimate powerful God to the audient. It shows that Joshua effectively summarized from Genesis 12 to Joshua 23 in the first 13 verses of Chapter 24 in order to make his theological message from verse 14 onwards.
IV. Question and Applications
Joshua 24:1-13 play significant role to complete the book by providing the theological definition of the people of God. The message of ownership fits perfectly before the call to worship and service. It is impossible for Israel to serve God alone without understanding that everything belongs to God. There are at least two concrete messages from verse 1 to 13. First, solely the actions of God in the history determined the identity of people (in this case Israel). On the other hand, the “who” questions of people depend on the “what”
question on God’s action. In the context of Joshua 24, God act in according to His own accord. Second, the story is more than simply a retelling of past history or events. It is also more than informing the deeds and acts of God. The purpose of telling selective historical accounts is to demand to have a rightful relationship with God. Joshua 24 mark one of the most successful times in the entire history of Israel. It parallel to the time of Joseph in Egypt before 400 years of slavery as after Joshua 24 Israel go through a circle of sin and redemption for around 400 years. It could be parallel to a time of David when Israel rules over the gates of their enemies. Therefore, Joshua 24 itself offers a unique respond to God which is appropriate for people in the time of writing. Joshua is recommending worshiping God alone to the people whose forefathers worship other gods and when they are starting a new life in a new land filled with many gods. Is the God of Joshua trustworthy? It seems that people have no difficulties to worship Yahweh together with other gods. The decision to choose only one God seems to be questionable. Therefore, the selective historical presentation of Joshua in verse 1to13 has more theological propaganda than taking it as merely retelling historical accounts. If one take Joshua 24:1-13 as theological propaganda of Joshua than the question will be “What is Joshua’s propaganda in this text?” If we have to consider the generation after Joshua in the Book of Judges 2:6-10, we will be taking the message of Joshua seriously. The generation after Joshua neglected God but choose to worship other gods (Judges 10) or they do what is right in their own eyes. The textual relationship between Josh 24: 28-31 and Judg 2:6-10 is crucial for the thematic progression of Joshua and judges. Again in the light of polytheism, the first propaganda of Joshua is to affirm the trustworthiness of God compare
to any human failure in past or any other power sources beside God’s power. God is ultimately presented as always faithful and merciful. The fulfilment of God’s word comes along with his existence before generation before them. In the worldview of Canaanites it is absolutely awesome to know that the God of the present Israel is the same God that Abraham worships. Parallel to verse 1 to 13, verse 17 to 20 also repeats the mighty act of God in the past to understand the nature of God in the present. The book of Joshua addresses the complex nature of God in order to invite people to respond to serve Him. Secondly, the existence of God is strongly presented in the narrative. Especially, recalling the redemption work of God in Egypt which is the beginning of their journey towards the land which now they are occupying is directly related. The initial desire of Israelite in Egypt was to be free from bondages and slavery. Not only that God save them from Slavery but also give them a road map to journey towards Canaan. Therefore, as the second generation who are born in the wilderness, it is extremely and directly applied to them about the fulfilment of God providing them a land to be their own. In the process of Joshua’s narration, God is the assumed hero of the story performing every action. Thirdly, God is seen as the one who give direction and instruction. In the life of Abraham, Moses, and Aaron God is the one who give direction and instruction. In the life of Joshua the one who give direction and instruction is also the same God that does the same to the patriarchal. Abraham, Moses, Aaron at least represent those who mostly obey to God’s direction and instruction. The result of following God’s direction and instructions in the past is the land, the house, the cities, the vineyards, the olive yards that the present people are enjoying. Therefore, Joshua provides a positive and balance view of God. He is not only sovereign and powerful in the past who control destinies of his people and their enemies but also who conquer the land for His people and fulfilled his covenant to bring blessing to His people. He is the gracious God who fights for his people to bring victory
and then gives them land they have not deserved. He is also the God who gives commands and expects them to be obeyed.
V. Personal Reflection
First, reading to understand Joshua 24 helps me to see the historical narratives of the bible as not just a mere record of historical accounts. Many times, it is almost impossible to preach from historical retelling account like Joshua 24:1-13. It is more likely to find a message to preach from verse 14-28 where Joshua and the Israelites make profound theological statements and application. To see the historical accounts as historiography is not easy until I start doing on this paper. On the other hand, reading the text as historiography help me to see the propaganda of Joshua more clearly. At first, I was attempted to write the paper on verse 14-28 rather than 1-13. As a regular preacher in the Church, many times I look into the text with a question in mind “what can I preach from this text.” The result of asking such question leads to avoid passage like Joshua 24:1-13. On the other hand, as a result of secular education in my country it is more tempting to draw moral lessons such as strength and weaknesses in the history. I always believe that, people repeat the same mistake if they refuse to learn from their past or from the history. History seems to be a moral lesson where I can learn mistakes and weaknesses. Since from my early days, I love to read inspirational books and also biographical books. With the background of loving to read how successful people build up their life, it is even more tempting for people like me to read into the text. At first it is shocking for me to see or to say that Joshua has his own propaganda in presenting of the selective history of Israel. With the lack of understanding to see the historical accounts without their significant theological messages it is impossible to enjoy reading many of the Old Testament narratives. It can be one of the reasons why many people found no enjoyment in reading historical books of the bible. After understanding the theological propaganda of Joshua in his presentation, Matthew 1 the account of Jesus’ genealogy become clearer and
more interesting story. It also brings awareness not to underestimate biblical narrators’ ability to tell stories with theological propaganda in mind. On the other hand, I was motivated to learn to tell stories which could link to theological messages. Not only in preaching but also in teaching I believe the art of telling stories with theological propaganda in mind is needed.
________________________________________________________REF:
Robert L. Hubbard and Jr, Joshua: NIV Application Commentary from Bibical to Contemporary Life (Grand Rapids, Mich.: Zondervan, 2009).
Douglas S. Earl, Reading Joshua as Christian Scripture (Winona Lake, Ind.: Eisenbrauns, 2010), 189-96.
Trent C. Butler, Word Biblical Commentary Vol. 7, Joshua (butler), 350pp (Waco, Tex.: Thomas Nelson, 1983), 257-84.
Charles B. Bugg, “Joshua 24: 14-18--the Choice,” Review and Expositor 95, no. 2 (1998): 279-84.
Marten H. Woudstra, The Book of Joshua: New International Commentary On the Old Testament (Grand Rapids, Mich.: Eerdmans Pub Co, 1981), 340-62.
William T. Koopmans, Joshua 24 as Poetic Narrative (Sheffield, England: Sheffield Academic Press, 1990), 270-343.
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