TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 24:15–28. His four-level outline is real structure in the source text, so it is rendered as structure.
Never was any treaty carried on with better management, nor brought to a better issue, than this of Joshua with the people, to engage them to serve God. The manner of his dealing with them shows him to have been in earnest, and that his heart was much upon it, to leave them under all possible obligations to cleave to him, particularly the obligation of a choice and of a covenant.
I.Would it be any obligation upon them if they made the service of God their choice? - he here puts them to their choice, not as if it were antecedently indifferent whether they served God or nor, or as if they were at liberty to refuse his service, but because it would have a great influence upon their perseverance in religion if they embraced it with the reason of men and with the resolution of men. These two things he here brings them to.
1.He brings them to embrace their religion rationally and intelligently, for it is a reasonable service. The will of man is apt to glory in its native liberty, and, in a jealousy for the honour of this, adheres with most pleasure to that which is its own choice and is not imposed upon it; therefore it is God's will that this service should be, not our chance, or a force upon us, but our choice. Accordingly,
(1.)Joshua fairly puts the matter to their choice, Jos 24:15. Here,
[1.]He proposes the candidates that stand for the election. The Lord, Jehovah, on one side, and on the other side either the gods of their ancestors, which would pretend to recommend themselves to those that were fond of antiquity, and that which was received by tradition from their fathers, or the gods of their neighbours, the Amorites, in whose land they dwelt, which would insinuate themselves into the affections of those that were complaisant and fond of good fellowship.
[2.]He supposes there were those to whom, upon some account or other, it would seem evil to serve the Lord. There are prejudices and objections which some people raise against religion, which, with those that are inclined to the world and the flesh, have great force. It seems evil to them, hard and unreasonable, to be obliged to deny themselves, mortify the flesh, take up their cross, etc. But, being in a state of probation, it is fit there should be some difficulties in the way, else there were no trial.
[3.]He refers it to themselves: "Choose you whom you will serve, choose this day, now that the matter is laid thus plainly before you, speedily bring it to a head, and do not stand hesitating." Elijah, long after this, referred the decision of the controversy between Jehovah and Baal to the consciences of those with whom he was treating, Kg1 18:21. Joshua's putting the matter here to this issue plainly intimates two things: - First, That it is the will of God we should every one of us make religion our serious and deliberate choice. Let us state the matter impartially to ourselves, weigh things in an even balance, and then determine for that which we find to be really true and good. Let us resolve upon a life of serious godliness, not merely because we know no other way, but because really, upon search, we find no better. Secondly, That religion has so much self-evident reason and righteousness on its side that it may safely be referred to every man that allows himself a free thought either to choose or refuse it; for the merits of the cause are so plain that no considerate man can do otherwise but choose it. The case is so clear that it determines itself. Perhaps Joshua designed, by putting them to their choice, thus to try if there were any among them who, upon so fair an occasion given, would show a coolness and indifference towards the service of God, whether they would desire time to consider and consult their friends before they gave in an answer, and if any such should appear he might set a mark upon them, and warn the rest to avoid them.
[4.]He directs their choice in this matter by an open declaration of his own resolutions: "But as for me and my house, whatever you do, we will serve the Lord, and I hope you will all be of the same mind." Here he resolves, First, For himself: As for me, I will serve the Lord. Note, The service of God is nothing below the greatest of men; it is so far from being a diminution and disparagement to princes and those of the first rank to be religious that it is their greatest honour, and adds the brightest crown of glory to them. Observe how positive he is: "I will serve God." It is no abridgment of our liberty to bind ourselves with a bond to God. Secondly, For his house, that is, his family, his children and servants, such as were immediately under his eye and care, his inspection and influence. Joshua was a ruler, a judge in Israel, yet he did not make his necessary application to public affairs an excuse for the neglect of family religion. Those that have the charge of many families, as magistrates and ministers, must take special care of their own (Ti1 3:4, Ti1 3:5): I and my house will serve God. 1. "Not my house, without me." He would not engage them to that work which he would not set his own hand to. As some who would have their children and servants good, but will not be so themselves; that is, they would have them go to heaven, but intend to go to hell themselves. 2. "Not I, without my house." He supposes he might be forsaken by his people, but in his house, where his authority was greater and more immediate, there he would over-rule. Note, When we cannot bring as many as we would to the service of God we must bring as many as we can, and extend our endeavours to the utmost sphere of our activity; if we cannot reform the land, let us put away iniquity far from our own tabernacle. 3. "First I, and then my house." Note, Those that lead and rule in other things should be first in the service of God, and go before in the best things. Thirdly, He resolves to do this whatever others did. Though all the families of Israel should revolt from God, and serve idols, yet Joshua and his family will stedfastly adhere to the God of Israel. Note, Those that resolve to serve God must not mind being singular in it, nor be drawn by the crowd to forsake his service. Those that are bound for heaven must be willing to swim against the stream, and must not do as the most do, but as the best do.
(2.)The matter being thus put to their choice, they immediately determine it by a free, rational, and intelligent declaration, for the God of Israel, against all competitors whatsoever, Jos 24:16-18. Here,
[1.]They concur with Joshua in his resolution, being influenced by the example of so great a man, who had been so great a blessing to them (Jos 24:18): We also will serve the Lord. See how much good great men might do, if they were but zealous in religion, by their influence on their inferiors.
[2.]They startle at the thought of apostatizing from God (Jos 24:16): God forbid; the word intimates the greatest dread and detestation imaginable. "Far be it, far be it from us, that we or ours should ever forsake the Lord to serve other gods. We must be perfectly lost to all sense of justice, gratitude, and honour, ere we can harbour the least thought of such a thing." Thus must our hearts rise against all temptations to desert the service of God. Get thee behind me, Satan.
[3.]They give very substantial reasons for their choice, to show that they did not make it purely in compliance to Joshua, but from a full conviction of the reasonableness and equity of it. They make this choice for, and in consideration, First, Of the many great and very kind things God had done for them, bringing them out of Egypt through the wilderness into Canaan, Jos 24:17, Jos 24:18. Thus they repeat to themselves Joshua's sermon, and then express their sincere compliance with the intentions of it. Secondly, Of the relation they stood in to God, and his covenant with them: "We will serve the Lord (Jos 24:18), for he is our God, who has graciously engaged himself by promise to us, and to whom we have by solemn vow engaged ourselves."
2.He brings them to embrace their religion resolutely, and to express a full purpose of heart to cleave to the Lord. Now that he has them in a good mind he follows his blow, and drives the nail to the head, that it might, if possible, be a nail in a sure place. Fast bind, fast find.
(1.)In order to this he sets before them the difficulties of religion, and that in it which might be thought discouraging (Jos 24:19, Jos 24:20): You cannot serve the Lord, for he is a holy God, or, as it is in the Hebrew, he is the holy Gods, intimating the mystery of the Trinity, three in one; holy, holy, holy, holy Father, holy Son, holy Spirit. He will not forgive. And, if you forsake him, he will do you hurt. Certainly Joshua does not intend hereby to deter them from the service of God as impracticable and dangerous. But,
[1.]He perhaps intends to represent here the suggestions of seducers, who tempted Israel from their God, and from the service of him; with such insinuations as these, that he was a hard master, his work impossible to be done, and he not to be pleased, and, if displeased, implacable and revengeful, - that he would confine their respects to himself only, and would not suffer them to show the least kindness for any other, - and that herein he was very unlike the gods of the nations, which were easy, and neither holy nor jealous. It is probable that this was then commonly objected against the Jewish religion, as it has all along been the artifice of Satan every since he tempted our first parents thus to misrepresent God and his laws, as harsh and severe; and Joshua by his tone and manner of speaking might make them perceive he intended it as an objection, and would put it to them how they would keep their ground against the force of it. Or,
[2.]He thus expresses his godly jealousy over them, and his fear concerning them, that, notwithstanding the profession they now made of zeal for God and his service, they would afterwards draw back, and if they did they would find him just and jealous to avenge it. Or,
[3.]He resolves to let them know the worst of it, and what strict terms they must expect to stand upon with God, that they might sit down and count the cost. "You cannot serve the Lord, except you put away all other gods for he is holy and jealous, and will by no means admit a rival, and therefore you must be very watchful and careful, for it is at your peril if you desert his service; better you had never known it." Thus, though our Master has assured us that his yoke is easy, yet lest, upon the presumption of this, we should grow remiss and careless, he has also told us that the gate is strait, and the way narrow, that leads to life, that we may therefore strive to enter, and not seek only. "You cannot serve God and Mammon; therefore, if you resolve to serve God, you must renounce all competitors with him. You cannot serve God in your own strength, nor will he forgive your transgressions for any righteousness of your own; but all the seed of Israel must be justified and must glory in the Lord alone as their righteousness and strength," Isa 45:24, Isa 45:25. They must therefore come off from all confidence in their own sufficiency, else their purposes would be to no purpose. Or,
[4.]Joshua thus urges on them the seeming discouragements which lay in their way, that he might sharpen their resolutions, and draw from them a promise yet more express and solemn that they would continue faithful to God and their religion. He draws it form them that they might catch at it the more earnestly and hold it the faster.
(2.)Notwithstanding this statement of the difficulties of religion, they declare a firm and fixed resolution to continue and persevere therein (Jos 24:21): "Nay, but we will serve the Lord. We will think never the worse of him for his being a holy and jealous God, nor for his confining his servants to worship himself only. Justly will he consume those that forsake him, but we never will forsake him; not only we have a good mind to serve him, and we hope we shall, but we are at a point, we cannot bear to hear any entreaties to leave him or to turn from following after him (Rut 1:16); in the strength of divine grace we are resolved that we will serve the Lord." This resolution they repeat with an explication (Jos 24:24): "The Lord our God will we serve, not only be called his servants and wear his livery, but our religion shall rule us in every thing, and his voice will we obey." And in vain do we call him Master and Lord, if we do not the things which he saith, Luk 6:46. This last promise they make in answer to the charge Joshua gave them (Jos 24:23), that, in order to their perseverance, they should,
[1.]Put away the images and relics of the strange gods, and not keep any of the tokens of those other lovers in their custody, if they resolved their Maker should be their husband; they promise, in this, to obey his voice.
[2.]That they should incline their hearts to the God of Israel, use their authority over their own hearts to engage them for God, not only to set their affections upon him, but to settle them so. These terms they agree to, and thus, as Joshua explains the bargain, they strike it: The Lord our God will we serve.
II.The service of God being thus made their deliberate choice, Joshua binds them to it by a solemn covenant, Jos 24:25.
Moses had twice publicly ratified this covenant between God and Israel, at Mount Sinai (Ex. 24) and in the plains of Moab, Deu 29:1. Joshua had likewise done it once (Jos 8:31, etc.) and now the second time. It is here called a statute and an ordinance, because of the strength and perpetuity of its obligation, and because even this covenant bound them to no more than what they were antecedently bound to by the divine command. Now, to give it the formalities of a covenant, 1. He calls witnesses, no other than themselves (Jos 24:22): You are witnesses that you have chosen the Lord. He promises himself that they would never forget the solemnities of this day; but, if hereafter they should break this covenant, he assures them that the professions and promises they had now made would certainly rise up in judgment against them and condemn them; and they agreed to it: "We are witnesses; let us be judged out of our own mouths if ever we be false to our God." 2. He put it in writing, and inserted it, as we find it here, in the sacred canon: He wrote it in the book of the law (Jos 24:26), in that original which was laid up in the side of the ark, and thence, probably, it was transcribed into the several copies which the princes had for the use of each tribe. There it was written, that their obligation to religion by the divine precept, and that by their own promise, might remain on record together. 3. He erected a memorandum of it, for the benefit of those who perhaps were not conversant with writings, Jos 24:26, Jos 24:27. He set up a great stone under an oak, as a monument of this covenant, and perhaps wrote an inscription upon it (by which stones are made to speak) signifying the intention of it. When he says, It hath heard what was past, he tacitly upbraids the people with the hardness of their hearts, as if this stone had heard to as good purpose as some of them; and, if they should forget what was no done, this stone would so far preserve the remembrance of it as to reproach them for their stupidity and carelessness, and be a witness against them.
The matter being thus settled, Joshua dismissed this assembly of the grandees of Israel (Jos 24:28), and took his last leave of them, well satisfied in having done his part, by which he had delivered his soul; if they perished, their blood would be upon their own heads.
Continue studying Joshua 24:16 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Joshua 24:16 records the fervent and unanimous declaration of the Israelite people at Shechem, responding to Joshua's powerful challenge to choose whom they would serve. Their emphatic statement, "God forbid that we should forsake the LORD, to serve other gods," expresses their profound abhorrence at the very thought of abandoning their covenant God and their solemn commitment to exclusive loyalty to Yahweh, distinguishing themselves from the surrounding polytheistic nations. This verse marks a pivotal moment of corporate spiritual resolve and a public reaffirmation of their allegiance to the one true God who had faithfully delivered them through generations of redemptive history.
Context
Literary Context
Joshua 24:16 is situated within Joshua's climactic farewell address and the covenant renewal ceremony at Shechem, which effectively concludes the narrative arc of the book of Joshua. Having successfully led Israel in the conquest and initial settlement of Canaan, the aging Joshua gathers all the tribes, elders, heads, judges, and officers of Israel before God at Shechem. He meticulously recounts God's redemptive history with Israel, beginning with Abraham's call, through the Exodus, the wilderness wanderings, and the victorious entry into the promised land, as detailed in Joshua 24:2-13. Following this comprehensive historical review, Joshua presents a stark, personal challenge in Joshua 24:15, urging the people to "choose you this day whom ye will serve." Verse 16 is the people's immediate, spontaneous, and emphatic corporate response, demonstrating an initial, strong resolve to remain faithful to the LORD. This declaration then sets the stage for the subsequent dialogue where Joshua tests the depth of their commitment, ultimately leading to a renewed covenant.
Historical & Cultural Context
The setting for this momentous gathering is Shechem, a site of profound historical and spiritual significance for Israel. It was here that Abraham first built an altar upon entering Canaan (Genesis 12:6-7) and where Jacob later purified his household of foreign gods (Genesis 35:4). This assembly occurs after the successful conquest and initial division of the land, marking a critical transition from a period of unified military leadership to one of settled tribal life. Israel was now firmly established amidst Canaanite cultures deeply entrenched in polytheistic worship, fertility cults, and pervasive idolatry, which posed a constant and formidable temptation to compromise their unique covenant relationship with Yahweh. The act of publicly declaring allegiance was a common practice in the ancient Near East, particularly in the context of suzerainty treaties, where a weaker party (vassal) pledged exclusive loyalty to a stronger sovereign (suzerain). This ceremony at Shechem mirrors such a treaty, but uniquely, it is a covenant between the divine Suzerain (God) and His people, emphasizing exclusive devotion in a world filled with competing deities.
Key Themes
This verse powerfully contributes to several overarching themes evident throughout the book of Joshua and the broader Old Testament narrative. Foremost is the theme of Covenant Loyalty, emphasizing Israel's absolute obligation to exclusively worship Yahweh, who had proven Himself utterly faithful through their history. It highlights the stark contrast between monotheistic devotion to the LORD and the pervasive Idolatry of the surrounding nations, a core tenet of the Mosaic Law, as seen in the first two commandments. The people's response also underscores the theme of Conscious Choice and Human Responsibility in faith; while salvation is by God's grace, faithfulness requires a deliberate, active decision to serve Him, rather than a passive inheritance. Furthermore, it speaks to the theme of Corporate Identity and Commitment, as the entire nation collectively affirms its allegiance, recognizing their shared history and destiny as God's chosen people, bound together by their covenant with Yahweh.
Exposition and Analysis
Key Word Analysis
This powerful interjection, derived from a root meaning "to profane" or "to pierce," literally translates to "a profaned thing" or "far be it!" It expresses an emphatic, almost visceral, rejection and abhorrence of the proposed action or idea. In this context, it signifies that the very thought of forsaking the LORD is utterly repugnant, unthinkable, and a profound violation of their identity and sacred relationship with God. This phrase conveys a much stronger sense of repulsion and moral outrage than a simple "no."
This verb means to loosen, abandon, leave, desert, neglect, or cease to care for. In a relational and covenantal context, as here, it implies a deliberate and active turning away from a relationship, a duty, or a commitment. It denotes a conscious act of breaking the covenant relationship with Yahweh, implying a betrayal of trust and a departure from the path of obedience. It is not merely a passive drifting away, but an intentional act of severance from their divine Suzerain.
This is the proper, personal, and covenant name of God, often transliterated as "Jehovah" or "Yahweh." It signifies "the self-Existent One" or "the Eternal One," emphasizing God's absolute sovereignty, unchanging nature, and faithfulness to His covenant promises. The people's declaration of not forsaking "the LORD" underscores their commitment to the specific God who had revealed Himself to Israel, distinguished from all other deities.
Verse Breakdown
"And the people answered and said"
This opening phrase immediately establishes the corporate and unanimous nature of the response. It signifies a direct, public, and collective declaration from all the tribes gathered at Shechem, indicating that Joshua's challenge resonated deeply and evoked a unified commitment from the entire assembly.
"God forbid that we should forsake the LORD"
This is the core of the people's emphatic declaration. Using the strong idiom châlîylâh (God forbid), they express absolute repulsion at the idea of abandoning Yahweh, their covenant God. This statement is a profound affirmation of their unique relationship with Him, acknowledging His past faithfulness and their solemn obligation to exclusive devotion. It is a vow of fidelity.
"to serve other gods;"
This concluding clause clarifies the nature of the "forsaking." It is not merely a cessation of worship, but a turning to alternative deities, specifically the pagan gods of their ancestors or the Amorites who inhabited the land. This highlights the ever-present temptation of idolatry in their cultural context and the people's public renunciation of such practices, affirming their commitment to monotheism and exclusive worship of Yahweh.
Literary Devices
The passage in Joshua 24, including verse 16, is rich in rhetorical elements and covenantal language. Joshua's preceding address functions as a classic suzerainty treaty, a common ancient Near Eastern political form where a powerful king (suzerain) dictates terms to a vassal state. In this divine adaptation, God acts as the benevolent Suzerain, recounting His benevolent acts, setting forth stipulations (the law), and demanding exclusive loyalty. The people's response in verse 16 is a direct affirmation of their acceptance of these terms and their solemn commitment to the covenant. The phrase "God forbid" (Hebrew châlîylâh) acts as an emphatic declaration and a powerful exclamation of repulsion, highlighting the gravity and sincerity of their oath. The entire exchange is characterized by dialogue, with Joshua posing a stark choice and the people responding with a solemn, corporate vow, creating a sense of dramatic tension and resolution. The narrative also employs foreshadowing, as the fervent declaration here ironically anticipates the future struggles with idolatry that will plague Israel throughout the period of the Judges and the monarchy, demonstrating the inherent human challenge of sustained faithfulness.
Theological and Thematic Connections
Joshua 24:16 stands as a powerful theological statement on the nature of true worship and covenant fidelity. It underscores the biblical principle of monotheism, asserting that Yahweh alone is God and demands exclusive devotion from His people. This verse highlights the constant tension between God's grace, which initiates and sustains the covenant, and human responsibility, which requires a conscious and continuous choice to remain faithful. The people's declaration is an acknowledgment of God's redemptive acts and a commitment to live in accordance with His commands, rejecting the syncretism and idolatry prevalent in their world. It teaches that faith is not merely intellectual assent but a radical, life-altering commitment to serve God alone, distinguishing His people from all others. This commitment, however, is often challenged by the allure of worldly values and false gods, and the subsequent history of Israel demonstrates the profound difficulty of maintaining such a high standard of exclusive devotion without divine aid.
Reflection and Application
Joshua 24:16 serves as a timeless call to radical, unwavering commitment to God in our contemporary lives. Just as ancient Israel faced the pervasive temptations of pagan gods and their associated practices, believers today confront "other gods" that subtly compete for our ultimate loyalty: materialism, self-worship, career ambition, social media validation, comfort, entertainment, or even good causes that, when elevated, displace God from the center of our affections. This verse challenges us to critically examine our allegiances and to make a conscious, daily decision to serve the LORD alone. It reminds us that true faith is not passive or inherited, but an active, deliberate choice to reject anything that diminishes God's supremacy in our hearts and lives. Our public and private lives should consistently reflect this exclusive devotion, demonstrating that the very thought of abandoning God for lesser gods is, for us, unthinkable and repugnant. The initial enthusiasm of the Israelites here, while commendable, also serves as a cautionary tale, as their later history reveals the constant need for vigilance, repentance, and renewed commitment to God's covenant.
Questions for Reflection
FAQ
Why did Joshua challenge the people if he knew they would respond this way?
Joshua's challenge in Joshua 24:15 was not born of ignorance regarding their immediate enthusiasm, but of profound pastoral wisdom and prophetic insight into the human heart's propensity to wander. He knew the powerful allure of the surrounding Canaanite cultures and the inherent difficulty of sustained faithfulness. The challenge forced the people to make a conscious, public, and personal decision, rather than merely inheriting their faith or passively assenting to a tradition. It served to clarify their commitment, to expose any latent syncretism, and to impress upon them the gravity of their covenant obligations. It was a call to intentional, active faith, laying bare the choice between life and death, blessing and curse, that God had always set before them (Deuteronomy 30:19). This moment was designed to solidify their resolve and remind them of the ongoing necessity of choosing God.
Did the people truly keep their promise from Joshua 24:16?
While the people's declaration in Joshua 24:16 was undoubtedly fervent and sincere at that moment, their subsequent history, particularly as chronicled in the book of Judges, reveals a mixed and often disappointing record. The book of Judges immediately follows Joshua and details repeated cycles of apostasy, where Israel "did evil in the sight of the LORD and served the Baals" (Judges 2:11). This demonstrates the inherent human struggle to maintain sustained faithfulness, the constant temptation to compromise with surrounding cultures, and the ease with which even solemn vows can be broken. While there were periods of revival and faithfulness, the promise made at Shechem was often broken, underscoring the pervasive need for ongoing vigilance, repentance, and above all, God's sustaining grace to empower true and lasting devotion.
Christ-Centered Fulfillment
Joshua 24:16, with its emphatic declaration of exclusive loyalty to Yahweh, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament covenant, though divinely given, required a human commitment that Israel, in its fallenness, often failed to sustain, highlighting humanity's inherent inability to perfectly serve God. However, Jesus Christ embodies the perfect fulfillment of this exclusive devotion. He perfectly served the Father, declaring, "I always do those things that please Him" and teaching His disciples that "No one can serve two masters". For the New Testament believer, the call to "forsake the LORD, to serve other gods" is transformed into a call to forsake all other allegiances and serve Christ alone. He is the Lamb of God who takes away the sin of the world, the one to whom all authority in heaven and on earth has been given (Matthew 28:18). Our salvation is not based on our imperfect vows of allegiance, but on His perfect obedience and atoning sacrifice. The Holy Spirit, promised to believers, empowers us to live out the exclusive devotion that Israel struggled with, enabling us to truly say, "as for me and my house, we will serve the LORD" by serving Christ, who is the image of the invisible God. Our ultimate allegiance is to Him, for He is "the way, the truth, and the life" (John 14:6), and there is "no other name under heaven given among men by which we must be saved" but His.