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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 24:22 captures the climactic moment of Israel's covenant renewal at Shechem, where the people's emphatic declaration to serve the LORD is met by Joshua's solemn pronouncement that their own words serve as undeniable witness against them. This pivotal exchange underscores the profound gravity and binding nature of their self-declared vow, establishing their testimony as irrefutable proof of their commitment to exclusive devotion to Yahweh, the God who faithfully delivered them and brought them into the promised land.
Context
Literary Context
Joshua 24 serves as the profound theological and narrative climax of the book of Joshua, culminating in a formal covenant renewal ceremony at Shechem. Following the successful conquest and initial division of the land, Joshua, now old and near death, gathers all the tribes of Israel. His farewell address begins with a sweeping historical prologue, recounting God's steadfast faithfulness from Abraham's call through the Exodus, wilderness wanderings, and the conquest of Canaan, culminating in their present inheritance (Joshua 24:2-13). This historical review sets the stage for Joshua's powerful challenge to the people: to "choose this day whom you will serve" (Joshua 24:15). The people's initial enthusiastic response to serve the LORD (Joshua 24:16-18) is met by Joshua's sobering and almost dissuasive warning about God's absolute holiness and consuming jealousy, and the inherent impossibility of serving Him while retaining any idols (Joshua 24:19-20). Despite this, the people unequivocally reaffirm their commitment in Joshua 24:21, leading directly to Joshua's pronouncement in verse 22, which solidifies their self-imposed accountability. The covenant is then formally enacted and recorded, and a large stone is set up as a witness (Joshua 24:25-27).
Historical & Cultural Context
The covenant renewal ceremony at Shechem is deeply rooted in the cultural and legal practices of the ancient Near East, particularly reflecting the structure of suzerain-vassal treaties. In such treaties, a powerful king (suzerain) would establish terms with a lesser king or people (vassal), typically including a historical prologue, stipulations, blessings and curses, and a call for witnesses to solemnize the agreement. Shechem itself was a site of profound historical and religious significance for Israel, situated between Mount Gerizim and Mount Ebal, where the blessings and curses of the law were pronounced as commanded in Deuteronomy 27. The concept of "witnesses" (Hebrew: עֵדִים, ‘edim) was paramount in ancient legal and covenantal contexts, rendering declarations legally binding and verifiable. For the Israelites, who had just entered the Promised Land surrounded by pervasive Canaanite idolatry, the choice to serve the LORD exclusively was not merely a religious act but a radical declaration of cultural distinction and national identity, demanding a clear and public renunciation of all other gods.
Key Themes
Joshua 24:22 powerfully contributes to several foundational themes within the book of Joshua and the broader Deuteronomic history. Foremost is the theme of human accountability and responsibility within the covenant relationship; Israel's own words serve as their undeniable testimony, emphasizing that their choice is volitional and carries serious consequences. It highlights the solemnity and binding nature of the covenant, portraying it not as a casual agreement but as a profound, self-affirmed commitment to serve the LORD exclusively. This underscores the exclusivity of devotion demanded by Yahweh, who is consistently depicted as a holy and jealous God throughout the Pentateuch, for example, in Exodus 20:5. The passage also explores the dynamic interplay between divine sovereignty and human choice, as God has faithfully acted on Israel's behalf, but now they must actively choose to respond in faithfulness. The challenge to "choose this day whom you will serve" (Joshua 24:15) is a central motif, echoing the profound call to choose between life and death found in Deuteronomy 30:19.
Exposition and Analysis
Key Word Analysis
This noun (H5707), appearing in its plural form ‘edim in the verse, is derived from the root ‘ud (to bear witness, to testify). In biblical and ancient Near Eastern legal contexts, a witness is not merely an observer but one who provides formal, often public, testimony, thereby making a declaration verifiable and legally binding. When Joshua states, "Ye are witnesses against yourselves," he means their own verbal commitment to serve the LORD will stand as undeniable proof of their solemn oath, holding them accountable to their public declaration and precluding any future denial.
This verb (H977), appearing as bachartem (you have chosen) in the verse, emphasizes the active, deliberate, and volitional nature of the people's decision. It highlights that their commitment to the LORD is not a passive inheritance, a coerced agreement, or a default position, but a conscious, intentional act of their free will. They are not merely assenting; they are actively selecting Yahweh above all other deities, signifying a profound personal and corporate decision.
Derived from the primitive root ‘âbad (H5647), this verb, appearing as la‘avdo (to serve him) in the verse, denotes active obedience, devotion, and labor. It implies more than intellectual assent; it demands practical allegiance, worship, and a life dedicated to the one chosen. For Israel, to "serve" the LORD meant to obey His commands, worship Him alone, and live according to His covenant stipulations, rejecting all forms of idolatry and syncretism. It encompasses both ritual worship and ethical conduct.
Verse Breakdown
"And Joshua said unto the people, Ye [are] witnesses against yourselves"
Joshua's opening statement is a powerful, almost forensic declaration that turns the people's fervent affirmation back upon them. He declares that their own words, their public and repeated vows to serve the LORD, will serve as the incontrovertible evidence of their choice. This is not an accusation in the sense of condemnation, but a solemn reminder of the binding and self-implicating nature of their public vow. It underscores that their commitment is not just a declaration made to God, but also a self-declaration that they cannot later deny or retract without incurring the consequences of covenant breaking.
"that ye have chosen you the LORD, to serve him"
This clause specifies the precise content and implications of their self-witness. It reiterates their deliberate, volitional act of choosing Yahweh (H3068, Yᵉhôvâh), the covenant God of Israel, and their commitment to serve Him exclusively. The phrase "chosen you the LORD" emphasizes their agency and the personal nature of this momentous decision. To "serve him" encapsulates the full scope of covenantal obedience, worship, and allegiance demanded by God, signifying a life entirely devoted to His will and purposes.
"And they said, [We are] witnesses"
The people's immediate and unequivocal response confirms their full understanding and willing acceptance of the profound implications of Joshua's statement. By affirming "We are witnesses," they acknowledge the gravity of their self-declared vow and willingly embrace the accountability that comes with it. This reciprocal affirmation solidifies the covenant as a mutual agreement, with Israel fully aware of the terms and consequences, making their future faithfulness (or unfaithfulness) entirely their own responsibility.
Literary Devices
Joshua 24:22 employs several potent literary devices to underscore the profound gravity and binding nature of the covenant renewal. The most prominent is Call and Response, where Joshua's solemn challenge and declaration are met by the people's immediate and emphatic affirmation, creating a dynamic and interactive scene that highlights the consensual nature of the covenant. The repeated use of the term "witnesses" and the phrase "against yourselves" utilizes Legal Language and Forensic Imagery, framing the covenant as a binding legal agreement where the people's own testimony serves as irrefutable evidence. This also functions as a form of Repetition, emphasizing the weight and undeniable nature of their declaration. Furthermore, Joshua's statement, while declarative, functions as a powerful Rhetorical Challenge, prompting the people to fully grasp and confirm the profound implications of their choice, ensuring their commitment is not made lightly but with full awareness of its binding and consequential nature.
Theological and Thematic Connections
Joshua 24:22 profoundly articulates the theological principle of human accountability within the divine covenant. God, in His sovereignty, initiates the covenant and faithfully delivers His people, yet He also calls for a free, conscious, and exclusive response from humanity. This verse highlights that the covenant is not a passive inheritance but a chosen relationship demanding active participation and undivided loyalty. The people's self-witness underscores that their commitment is not merely external but internal, a matter of the heart that will be judged by their own words and subsequent actions. It emphasizes God's absolute holiness, which demands exclusive worship, and the seriousness with which He views human vows and declarations of faith. The scene serves as a powerful reminder that true faith involves a deliberate choice and a subsequent life of consistent obedience, making Israel's future failures all the more tragic in light of this solemn, self-imposed oath.
Reflection and Application
Joshua 24:22 serves as a timeless and convicting reminder of the profound seriousness of our commitments to God. Just as Israel made a public and self-incriminating vow, believers today are called to make conscious, intentional choices to serve the LORD. Our declarations of faith, whether in baptism, church membership, or personal prayer, are not mere formalities but carry immense spiritual weight. This verse challenges us to examine the integrity between our spoken commitments and our lived realities. Do our actions consistently reflect our choice to serve God exclusively, or are there "other gods"—idols of comfort, success, pleasure, self-reliance, or even good causes—that subtly compete for our ultimate devotion? True commitment demands not just verbal assent but a life of consistent obedience and undivided loyalty. It calls us to live with the awareness that our own words, both spoken and unspoken through our daily choices, bear witness to the true object of our worship and allegiance. This passage calls us to a radical self-awareness, knowing that we are indeed "witnesses against ourselves" if our lives do not align with our declared faith.
Questions for Reflection
FAQ
Why does Joshua seem to discourage the people from serving the LORD in previous verses (e.g., Joshua 24:19)?
Joshua was not discouraging the people from serving the LORD, but rather testing their resolve and clarifying the true, demanding nature of the God they claimed to serve. By stating that the LORD "is a holy God; he is a jealous God; he will not forgive your transgressions or your sins" (Joshua 24:19), Joshua aimed to prevent a superficial or uninformed commitment. He wanted them to understand that Yahweh demands exclusive devotion and cannot tolerate idolatry or unfaithfulness. His warnings underscored the immense commitment required to serve such a holy God, ensuring that their choice was made with full awareness of the implications and the high standards of the covenant, rather than out of fleeting emotion or ignorance. It was a call to sober, informed, and enduring commitment, designed to expose any half-heartedness and solidify a genuine, costly allegiance.
Christ-Centered Fulfillment
Joshua 24:22, with its emphasis on a self-witnessed choice to serve the LORD exclusively, finds its ultimate fulfillment and transformation in Christ Jesus. While Israel repeatedly failed to uphold their self-incriminating vow under the Old Covenant, demonstrating the insufficiency of human resolve, the New Covenant, established through the perfect obedience and atoning sacrifice of Jesus, provides the divine means for true and lasting service. Our confession of Jesus as Lord and belief in His resurrection (Romans 10:9) becomes our self-witness, not to our own ability to keep the law, but to our faith in His saving work. Jesus Himself calls for an even deeper, more radical exclusivity of devotion, declaring that "No one can serve two masters" (Matthew 6:24) and that disciples must "deny himself and take up his cross and follow me" (Matthew 16:24). He is the ultimate "Lord" whom we are called to choose and serve, not by our own strength, but by the indwelling power of the Holy Spirit, who enables believers to live lives of genuine obedience and worship that were impossible under the Old Covenant. In Christ, the covenant is no longer dependent on our fickle vows but on His unwavering faithfulness, and He becomes the mediator of a "better covenant, which has been enacted on better promises" (Hebrews 8:6) that empowers us to truly serve God with undivided hearts, anticipating the day when every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:10-11).