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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.
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Summary
Joshua 24:21 records a pivotal and emphatic declaration from the Israelites, affirming their resolute and exclusive commitment to serve the LORD alone. This verse marks the culmination of a profound covenant renewal ceremony at Shechem, where the people, in response to Joshua's challenging call to choose whom they would serve, forcefully reject the notion of abandoning God and instead proclaim their unwavering allegiance to Yahweh, the God who faithfully delivered them and brought them into the Promised Land.
Context
Literary Context
Joshua 24:21 stands as the climactic response within Joshua's farewell address and the subsequent covenant renewal at Shechem. The chapter begins with Joshua assembling all the tribes of Israel, recounting God's faithful acts from Abraham's call to their entry into Canaan (Joshua 24:1-13). Following this historical prologue, Joshua presents the people with a stark, binary choice: either serve the foreign gods their ancestors worshipped beyond the Euphrates, or the gods of the Amorites in whose land they now dwelled, or the LORD (Joshua 24:14). He then famously declares his own household's unwavering resolve: "as for me and my house, we will serve the LORD" (Joshua 24:15). The people initially respond with a strong affirmation, recounting God's mighty acts of deliverance (Joshua 24:16-18). However, Joshua, keenly aware of the human heart's fickle nature and the absolute holiness of God, tests their sincerity by warning them of the LORD's jealousy and His inability to tolerate their transgressions if they were to forsake Him (Joshua 24:19-20). It is to this sobering warning, and the implied possibility of their failure, that the people issue their emphatic "Nay; but we will serve the LORD" in verse 21, asserting their firm intention to remain faithful.
Historical & Cultural Context
The setting for this pivotal covenant renewal is Shechem, a site of profound historical and religious significance for Israel. It was here that Abraham first built an altar to the LORD upon entering Canaan (Genesis 12:6-7), and where Jacob buried the foreign gods of his household (Genesis 35:2-4). This location, nestled between Mount Ebal and Mount Gerizim, was also where the blessings and curses of the covenant were publicly declared upon Israel's entry into the land, fulfilling Moses' command (Deuteronomy 27:11-26). Covenant renewal ceremonies were a common feature in the ancient Near East, often involving a review of past deeds by the suzerain, a statement of loyalty from the vassal, and a reaffirmation of mutual obligations. For Israel, this ceremony served to publicly recommit to the Mosaic Covenant in the face of pervasive Canaanite idolatry, particularly the worship of Baal, which posed a constant temptation to syncretism and spiritual compromise.
Key Themes
Joshua 24:21 encapsulates several critical themes woven throughout the book of Joshua and the broader Old Testament narrative. Firstly, it highlights the theme of Decisive Commitment, emphasizing that faith is not merely inherited but requires a personal, conscious, and unequivocal choice to serve God. The people's "Nay" is a forceful rejection of any alternative, underscoring the exclusivity of their allegiance. Secondly, it underscores Covenant Reaffirmation, as the ceremony at Shechem echoes and renews the original covenant made at Mount Sinai (Exodus 24:1-8), solidifying their identity as the LORD's chosen people. Thirdly, the verse powerfully asserts the Exclusivity of Worship, aligning directly with the First Commandment (Exodus 20:3), demanding monotheistic devotion and a complete rejection of all forms of idolatry prevalent in the land. Finally, it speaks to Intentional Faith, moving beyond mere ritual or tradition to a deliberate and active choice to obey and worship God in every aspect of life, demonstrating a commitment that is both volitional and comprehensive.
Exposition and Analysis
Key Word Analysis
This term (H5971) refers to a congregated unit, a community, or a nation. In this context, it emphasizes the collective and unified voice of the Israelite assembly. It signifies that this declaration of allegiance was not merely the pronouncement of a few leaders, but the shared conviction of the entire people, representing a communal commitment to the covenant. This collective identity as "God's people" is foundational to their relationship with the LORD.
This primitive root (H5647) is rich in meaning, encompassing "to work," "to labor," "to be a servant," "to obey," and "to worship." When the people declare, "we will serve the LORD," it implies far more than mere religious devotion; it signifies a comprehensive commitment to active obedience, diligent labor in His service, and living in alignment with His commands and covenant stipulations. It speaks to a life wholly dedicated to the LORD, both in ritual worship and in daily conduct, reflecting a master-servant relationship where the servant's entire life is oriented toward the master's will.
This is the sacred, covenantal name of God (H3068), often transliterated as Yahweh. Derived from a word meaning "to be," it signifies God's self-existence, eternal nature, and active presence. The people's use of this specific name underscores their commitment to the personal, sovereign God of Israel, the one who revealed Himself to Moses and delivered them from Egypt. It distinguishes Him unequivocally from the generic "gods" of the surrounding nations, emphasizing an exclusive allegiance to the one true God who is uniquely identified with Israel's history and destiny.
Verse Breakdown
"And the people said unto Joshua"
This introductory phrase highlights the collective and unified nature of the response. It indicates that the declaration was a communal affirmation, demonstrating a shared conviction among the gathered tribes at Shechem. The people's voice is presented as a singular, determined pronouncement, signifying their active participation in the covenant renewal process rather than passive acceptance.
"Nay; but we will serve the LORD"
This is the powerful core of the people's declaration, a concise and resolute statement of allegiance. The initial "Nay" (לא, lo') serves as a forceful rebuttal to Joshua's implied doubt about their ability or willingness to remain faithful to such a holy God (Joshua 24:19-20). It is a vehement rejection of the possibility of apostasy or compromise. The subsequent "but we will serve the LORD" (כִּי אֶת־יְהוָה נַעֲבֹד, ki 'et-YHWH na'avod) is an emphatic affirmation of their exclusive devotion. The use of "LORD" (YHWH), God's covenant name, underscores their commitment to the personal, sovereign God of Israel, distinct from any other deities, and signifies their intention to fulfill the terms of the covenant with wholehearted obedience.
Literary Devices
The passage employs several potent literary devices to underscore the gravity and finality of the people's declaration. Call and Response is central to the entire chapter, as Joshua's challenging ultimatum in Joshua 24:14-15 elicits the people's repeated and escalating affirmations, culminating in the resolute statement of verse 21. This dynamic highlights the deliberative and volitional nature of their decision. Furthermore, the entire chapter, including this verse, functions as a Covenant Formula, following the established pattern of ancient Near Eastern suzerainty treaties, which typically included a historical prologue, stipulations, blessings/curses, and a public oath. The people's declaration in verse 21 serves as their solemn oath of loyalty and commitment. Finally, Antithesis is powerfully employed, contrasting the service of the LORD with the service of foreign gods, thereby forcing a clear and exclusive choice. The people's emphatic "Nay" to the latter and their immediate "but we will serve" the former creates a sharp, unmistakable distinction, emphasizing the non-negotiable nature of their allegiance.
Theological and Thematic Connections
Joshua 24:21 resonates deeply with the biblical emphasis on exclusive devotion to God and the necessity of a conscious, personal commitment. It underscores that true faith is not merely intellectual assent or inherited tradition, but an active, living choice to obey and serve the one true God. This moment at Shechem serves as a prototype for all subsequent calls to repentance and renewed allegiance, reminding believers that God's holiness demands complete fidelity and that attempts to serve both God and idols are futile and offensive. The people's declaration, while ultimately challenged by their later history of disobedience, represents an ideal of wholehearted devotion that remains the standard for God's people in every generation, calling for an undivided heart.
Reflection and Application
Joshua 24:21 serves as a timeless call to examine the depth and exclusivity of our own commitment to God. In a world saturated with competing loyalties—whether to material possessions, personal ambition, social approval, self-indulgence, or even well-intentioned but ultimately misplaced priorities—this verse challenges us to ask whom or what we truly serve. The Israelites' emphatic "Nay" to other gods, followed by their resolute declaration to serve the LORD, reminds us that genuine faith requires a decisive rejection of anything that would usurp God's rightful place in our lives. It's not enough to simply acknowledge God; we are called to actively, intentionally, and exclusively serve Him with all our being, allowing His will to shape our actions, words, and priorities daily. This commitment is a continuous process, requiring ongoing discernment and intentional choices to live out our allegiance in a world that constantly tempts us to compromise and dilute our devotion. Our service to God should permeate every aspect of our existence, reflecting a heart wholly yielded to His sovereignty and love.
Questions for Reflection
FAQ
Why did Joshua challenge the people's sincerity if they had already affirmed their commitment?
Joshua's challenge in Joshua 24:19-20 was not an expression of doubt in God's power or willingness to forgive, but a profound pastoral act designed to impress upon the people the gravity of their commitment and the absolute holiness of the God they claimed to serve. He knew the human heart's propensity to wander and the immense temptation of idolatry prevalent in Canaan. By stating that God "is a holy God; he is a jealous God; he will not forgive your transgressions nor your sins," Joshua was not suggesting God was unwilling to forgive genuine repentance, but rather that He would not tolerate a half-hearted, syncretistic, or disloyal devotion. He wanted them to understand that serving the LORD was a demanding, exclusive commitment, not a casual affiliation. His warning forced them to consider the true cost and implications of their declaration and to make a truly informed, deliberate choice, which ultimately led to their emphatic and resolute "Nay; but we will serve the LORD" in Joshua 24:21. This forced introspection aimed to solidify their resolve.
Christ-Centered Fulfillment
Joshua 24:21, with its powerful declaration of exclusive allegiance to the LORD, finds its ultimate fulfillment and deepest meaning in Christ. While Israel's commitment at Shechem was a critical moment in their covenant history, their subsequent history often revealed their inability to consistently uphold this oath, frequently falling into idolatry and disobedience. Jesus Christ, however, is the perfect embodiment of this unwavering commitment. He is the Son who perfectly served the Father, declaring, "I always do what pleases him" and "My food is to do the will of him who sent me and to accomplish his work". Through His atoning sacrifice and the establishment of a new covenant, Christ enables believers to truly serve God not by human effort alone, but by the indwelling power of the Holy Spirit. We are now called to serve the living and true God by serving Christ as Lord, for as Jesus Himself taught, "no one can serve two masters". Our "Nay" to the idols of this world and our "but we will serve the LORD" is now a declaration of faith in Jesus, who is "the way, and the truth, and the life", and through whom alone we can offer acceptable service to God, with reverence and awe (Hebrews 12:28). He is the ultimate fulfillment of Israel's aspirational vow, making true and lasting devotion possible for all who believe and are empowered by His Spirit.