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Commentary on Joshua 24 verses 1–14
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 24:7 stands as a powerful testament within Joshua's farewell address at Shechem, serving as a vivid reminder of God's unparalleled faithfulness and active intervention in the foundational history of Israel. This verse specifically recounts two miraculous acts during the Exodus: God's supernatural separation of Israel from the pursuing Egyptians by darkness at the Red Sea, and His decisive judgment upon the Egyptian army by covering them with the sea. It culminates by recalling the enduring divine sustenance provided to the Israelites during their prolonged sojourn in the wilderness, underscoring God's unwavering commitment to His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 24:7 employs several potent literary devices to convey its message. The most prominent is Recapitulation, as Joshua succinctly retells a pivotal moment from the Exodus narrative, a common rhetorical strategy in biblical historical discourse to remind the audience of God's past faithfulness. Imagery is vividly used with "darkness" and the "sea upon them, and covered them," painting a clear picture of divine intervention and judgment. The "darkness" functions as Symbolism of God's protective shield and the confusion of His enemies. The phrase "your eyes have seen" is a direct appeal to Eyewitness Testimony, serving as a powerful rhetorical device to establish the undeniable truth of God's actions and to call for an informed decision from the people. This direct address creates a sense of immediacy and personal accountability for the audience. The entire verse also functions as a form of Historical Argumentation, where past divine acts serve as the foundation for present and future obedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 24:7 is a microcosm of God's redemptive history, demonstrating His active involvement in the affairs of humanity to deliver His chosen people and fulfill His covenant promises. It powerfully illustrates the themes of divine sovereignty, where God orchestrates natural phenomena and historical events for His purposes, and divine justice, as seen in the judgment upon the Egyptians. The verse also highlights the crucial role of remembrance in the life of faith; recalling God's past faithfulness is foundational for present trust and future obedience. It underscores that God's deliverance is often a response to the desperate cries of His people, and His sustaining presence endures even through long seasons of wilderness or trial. This historical recounting serves to fortify Israel's identity as a people set apart by God's mighty hand, compelling them to exclusive worship and service.
REFLECTION AND APPLICATION
Joshua 24:7 offers profound lessons for believers today, reminding us that the God of Israel is still the God who intervenes, protects, and sustains. In a world often filled with fear and uncertainty, this verse calls us to remember God's past faithfulness, both in biblical history and in our personal lives. Just as He "put darkness" between Israel and their enemies, God continues to provide protection and create barriers against the spiritual and physical forces that threaten us. The "long season" in the wilderness reminds us that periods of waiting, testing, or hardship are often integral to God's refining process, during which His presence and provision are no less real, though perhaps manifested differently. This remembrance should not merely be an intellectual exercise but a catalyst for renewed trust, gratitude, and a deeper commitment to serving Him alone, recognizing that the God who delivered Israel is fully capable of delivering us from our contemporary "Egypts" and sustaining us through our "wildernesses."
Questions for Reflection
FAQ
What is the significance of the "darkness" God put between the Israelites and the Egyptians?
Answer: The "darkness" refers to the pillar of cloud, which served as a visible manifestation of God's presence and protection. As described in Exodus 14:19-20, this pillar moved from in front of Israel to behind them, positioning itself between the two camps. For the Israelites, it provided light, guiding their escape; for the Egyptians, it created an impenetrable, disorienting darkness that hindered their pursuit. Its significance lies in demonstrating God's strategic and supernatural intervention: He actively created an impassable barrier, not only protecting His people but also confusing and delaying their enemies, ensuring their ultimate deliverance. It highlights God's power to control natural elements for His redemptive purposes.
Why does Joshua recount this specific historical event (and others) in his farewell address?
Answer: Joshua's recounting of God's historical acts, particularly the Exodus and wilderness journey, serves several critical purposes. Firstly, it is a rhetorical strategy to remind the people of God's unparalleled faithfulness and power, establishing a foundation for his challenge to "choose whom you will serve," as stated in Joshua 24:15. Secondly, it appeals to corporate memory and eyewitness testimony, ensuring that the new generation understands the covenant relationship was forged through undeniable divine intervention. Thirdly, it reinforces Israel's unique identity as a people chosen and delivered by Yahweh, distinguishing them from the surrounding pagan nations. By recalling these foundational events, Joshua aimed to inspire gratitude, reinforce their covenant obligations, and prevent spiritual apathy or idolatry as they settled in the Promised Land.
CHRIST-CENTERED FULFILLMENT
Joshua 24:7, with its vivid portrayal of divine deliverance and sustained presence, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. The "darkness" God placed between Israel and Egypt foreshadows Christ as our ultimate barrier and protector. Just as the pillar of cloud shielded Israel, Jesus, through His atoning sacrifice, stands between us and the destructive power of sin and death, becoming our impenetrable shield and light in the darkness of this world, as He declared in John 8:12. The "sea" that "covered" the Egyptians, bringing decisive judgment, points to Christ's victory over all spiritual enemies; through His death and resurrection, He disarmed the powers and authorities, triumphing over them, as affirmed in Colossians 2:15. Furthermore, the "long season" in the wilderness, where God sustained His people, prefigures Christ as the true manna and living water, who continually provides for and sustains His church through every "wilderness" journey of life, as He promises in John 6:35 and John 4:14. Ultimately, the deliverance from Egypt and the journey to the Promised Land are types of the greater spiritual exodus from the bondage of sin and the journey to the eternal inheritance in Christ, the ultimate Lamb of God who takes away the sin of the world, who perfectly fulfills God's covenant promises and leads His people into true rest.