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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 24:1–14. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Joshua 24:13 serves as a pivotal declaration within Joshua's valedictory address, encapsulating the boundless grace and unwavering faithfulness of God in fulfilling His ancient promises to the Israelite nation. This verse powerfully underscores that the Israelites' possession of the Promised Land, with its fertile fields, established cities, and abundant produce, was not the fruit of their own strenuous toil or merit, but an unearned, sovereign gift from the Lord, intended to inspire enduring gratitude and exclusive devotion to their divine Benefactor.
Context
Literary Context
Joshua 24 forms the theological and narrative climax of the book of Joshua, serving as the patriarch's final, pivotal address to the assembled tribes of Israel at Shechem. Following the successful conquest and division of the land, Joshua, nearing the end of his life, gathers the nation to renew their covenant with Yahweh. The chapter begins with a sweeping historical prologue (Joshua 24:2-13), recounting God's redemptive acts from Abraham's call through the Exodus, wilderness wanderings, and the conquest of Canaan. This comprehensive historical review culminates in the specific declaration of divine provision in Joshua 24:13, which sets the stage for Joshua's subsequent challenge to "choose this day whom you will serve" (as seen in Joshua 24:15). The verse thus functions as the ultimate proof point of God's faithfulness and overwhelming generosity, providing the foundational rationale for Israel's required loyalty and obedience.
Historical & Cultural Context
The setting at Shechem was highly symbolic for the Israelites; it was where Abraham first built an altar to the Lord upon entering Canaan (as recorded in Genesis 12:6-7), and where the covenant was solemnly renewed after the conquest, notably near Mount Ebal and Gerizim (as detailed in Joshua 8:30-35). The Israelites, having endured generations of slavery in Egypt and forty years of nomadic existence in the wilderness, were now dwelling in a land that had been cultivated and urbanized for centuries by various Canaanite peoples. The mention of "cities which ye built not" and "vineyards and oliveyards which ye planted not" directly refers to the physical infrastructure and agricultural bounty inherited from the dispossessed inhabitants. This highlights the stark contrast between their previous nomadic existence and the immediate, effortless enjoyment of a settled, prosperous life, emphasizing the miraculous and unearned nature of their inheritance in a land flowing with milk and honey, as promised in Exodus 3:8).
Key Themes
Joshua 24:13 powerfully articulates several core themes central to the book of Joshua and the broader Old Testament narrative. Firstly, it underscores Divine Provision and Unmerited Grace. The repeated negations ("did not labour," "built not," "planted not") emphatically convey that the land, its cities, and its produce were a pure, unearned gift from God, highlighting His overwhelming generosity and unmerited favor. This contrasts sharply with human effort and merit, positioning God as the sole initiator and provider of their blessings. Secondly, the verse signifies the Fulfillment of Covenant Promises. It represents the culmination of centuries of divine pledges, particularly the Abrahamic covenant, in which God promised to give his descendants the land of Canaan (see Genesis 12:7 and Genesis 15:18-21). The verse serves as tangible proof of God's unwavering faithfulness to His word. Lastly, this immense, unearned blessing serves as the Foundation for Obedience and Gratitude. By reminding Israel of God's profound provision, Joshua lays the groundwork for his subsequent challenge for them to choose to serve the Lord alone, motivating their loyalty out of a deep sense of thanksgiving rather than mere obligation.
Exposition and Analysis
Key Word Analysis
This verb (H5414), a primitive root, means "to give, put, set," used with the greatest latitude of application. In Joshua 24:13, it is in the Qal perfect first common singular, "I have given." The perfect tense signifies a completed action with ongoing results, emphasizing God's definitive and accomplished act of bestowing the land upon Israel. This highlights the divine initiative and the irrevocable nature of the gift, underscoring that Israel's possession was entirely dependent on God's sovereign will and power, not their own efforts or military prowess.
This verb (H3021), a primitive root, properly means "to gasp," and hence, "to be exhausted, to tire, to toil." The use of the negative "did not labour" (לֹא עֲמַלְתֶּם, lo ʿāmaltem) emphatically contrasts Israel's experience with the strenuous effort typically required to establish a nation, build cities, and cultivate land. This negation underscores the effortless nature of their inheritance, highlighting God's miraculous provision that bypassed the usual human processes of development and construction. It reinforces the theme of unmerited favor.
This verb (H398), a primitive root, means "to eat (literally or figuratively), consume." The phrase "do ye eat" (וַתֹּאכְלוּ, wattōʾkēlû) signifies the present enjoyment and tangible benefit derived from the land's bounty. This emphasizes the immediate and substantial blessings Israel received. Coupled with the preceding negations, it highlights that their sustenance and prosperity were directly from God's hand, without the preparatory work typically associated with agriculture.
Verse Breakdown
"And I have given you a land for which ye did not labour"
This opening clause immediately establishes the divine origin of Israel's inheritance. The emphatic "I" refers to Yahweh, emphasizing His active and singular role as the Giver. The "land" is Canaan, the Promised Land, now fully under Israel's control. The crucial phrase "for which ye did not labour" highlights that the very foundation of their national existence and prosperity was not earned through their own sweat, toil, or military might. It was a pre-prepared gift, a testament to God's prior work and sovereign provision, underscoring the unmerited nature of their blessing.
"and cities which ye built not, and ye dwell in them"
This expands on the nature of the unearned gift, moving from the general "land" to specific urban infrastructure. The Israelites did not have to undergo the arduous, generations-long process of constructing urban centers from scratch. They inherited existing cities, fully formed and ready for immediate habitation. The phrase "and ye dwell in them" signifies the immediate and effortless enjoyment of these established infrastructures, further emphasizing the completeness of God's provision and the total absence of any preparatory construction work on their part.
"of the vineyards and oliveyards which ye planted not do ye eat"
This final clause specifies the agricultural bounty, the vital source of their sustenance and wealth. Vineyards and oliveyards were essential components of the ancient Near Eastern economy, requiring significant long-term investment, careful cultivation, and patience before yielding fruit. The declaration that Israel "planted not" these but "do ye eat" from them powerfully illustrates the depth of God's provision. They enjoyed the mature, abundant fruits of others' labor, underscoring the richness and completeness of their unearned inheritance, highlighting God's provision down to the very food on their tables.
Literary Devices
Joshua 24:13 employs several potent literary devices to convey its profound message of divine grace. The most prominent is Repetition, specifically the insistent use of negation: "did not labour," "built not," "planted not." This threefold negation serves as a powerful rhetorical device, underscoring and amplifying the idea that Israel's inheritance was entirely unearned and unmerited, placing the focus squarely on God's sovereign act of giving. This creates a cumulative emphasis, leaving no doubt about the gratuitous nature of their blessings. Furthermore, there is an element of Hyperbole in the comprehensive scope of the unearned provisions (land, cities, vineyards, oliveyards), which serves to magnify the extent of God's generosity and the completeness of His fulfillment of promises. While Israel did engage in some battles, the overall picture painted is one of effortless reception of a prepared inheritance. Finally, the entire verse can be seen as a Metaphor for God's grace, where the physical land and its bounty represent the spiritual blessings and salvation that are freely given by God, not earned by human works or merit.
Theological and Thematic Connections
Joshua 24:13 is a foundational text for understanding the biblical concept of grace. It unequivocally asserts that Israel's possession of the Promised Land was not a reward for their righteousness or a result of their military prowess, but a pure, unmerited gift from God. This divine provision, given without their labor or construction, serves as a powerful testament to God's faithfulness to His covenant promises, particularly those made to Abraham. It highlights God's initiative in salvation history, demonstrating that He acts on behalf of His people out of His own character and unwavering commitment, not based on their performance. This principle of unearned blessing lays the groundwork for all subsequent understanding of God's redemptive work, emphasizing His sovereignty and benevolence as the ultimate source of all good.
Reflection and Application
Joshua 24:13 serves as a profound mirror for contemporary believers, inviting us to reflect on the unearned blessings in our own lives, both spiritual and material. Just as Israel received a land they did not labor for, we often find ourselves recipients of grace in countless forms – salvation, spiritual gifts, relationships, daily provisions, and the very breath we breathe – none of which we have merited. This verse calls us to cultivate a posture of profound humility and enduring gratitude, recognizing God as the ultimate, sovereign source of every good and perfect gift. It challenges us to move beyond a transactional view of faith, where we strive to earn God's favor, towards a relational one, where our obedience flows from a heart overwhelmed by His boundless generosity. Understanding the depth of God's unmerited favor should not lead to complacency or presumption, but rather ignite a passionate desire to live lives that honor Him, serving Him faithfully out of love and thanksgiving for His abundant, unearned provision.
Questions for Reflection
FAQ
What is the significance of the repeated phrase "did not labour," "built not," and "planted not" in Joshua 24:13?
The repeated negations in Joshua 24:13 are highly significant, serving as a powerful rhetorical device to emphasize the completely gratuitous and unmerited nature of Israel's inheritance. By stating that they did not labor for the land, build the cities, or plant the vineyards and oliveyards, Joshua underscores that their possession of the Promised Land was not a result of their own effort, merit, or military might, but solely a sovereign act of God's grace and faithfulness. This repetition removes any possibility of human boasting and directs all credit and glory to Yahweh, who alone fulfilled His ancient promises. It highlights the profound theme of divine provision and unearned blessing, setting the stage for Joshua's subsequent call to exclusive worship and obedience based on profound gratitude for God's overwhelming generosity.
Christ-Centered Fulfillment
Joshua 24:13, with its vivid portrayal of an unearned inheritance, powerfully foreshadows the spiritual inheritance and profound rest that believers receive in Christ. Just as Israel entered a physical land prepared for them, believers enter a spiritual reality of salvation, righteousness, and eternal life that they did not labor for, build, or plant. Our salvation is entirely a gift of God's grace, "not by works, so that no one can boast," as articulated in Ephesians 2:8-9. Christ Himself is our true "land," our ultimate inheritance, providing a spiritual "rest" that surpasses the physical rest Israel found in Canaan (as discussed in Hebrews 4:1-11). Through His atoning sacrifice, Jesus has secured for us "an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" (as described in 1 Peter 1:3-5). We "eat" from the spiritual "vineyards and oliveyards" that Christ planted through His perfect life, sacrificial death, and glorious resurrection, receiving forgiveness, righteousness, and eternal life without any prior merit or effort on our part. Thus, Joshua 24:13 serves as a beautiful Old Testament echo of the profound, unearned grace found in the person and work of Jesus Christ, the ultimate fulfillment of God's covenant promises to His people.