Josué 24
Bob Utley · You Can Understand the Bible
Josué 24
CONTEXTUAL INSIGHTS Joshua 24:1-13 is a summary of YHWH's activity toward the man Abraham and his seed. SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS The Hittite treaties of the second millennium B.C. offer us an ancient, historically contemporary parallel to the structure of Deuteronomy (as well as Exodus ‒ Leviticus and JosHua 24). This treaty pattern changed by the first millennium B.C. This gives us evidence for the historicity of the Pentateuch and Joshua. For further reading in this area, see G. E. Mendenhall's Law and Covenants in Israel and the Ancient Near East and John Walton, Ancient Israelite Literature in Its Cultural Context, pp. 95-107. The Hittite treaty of the second millennium B.C. and its parallels in Deuteronomy preamble (Deut. 1:1-5, introduction of speaker, YHWH) review of the past acts of the King (Deut. 1:6-4:49, God's past acts for Israel) treaty terms (Deuteronomy 5-26) general (Deuteronomy 5-11) specific (Deuteronomy 12-26) results of treaty (Deuteronomy 27-29) benefits (Deuteronomy 28) curses/consequences (Deuteronomy 27) witness of deity (Deut. 30:19; 31:19, also 32, Moses' song functions as a witness) a copy in the temple of the deity a copy with the vassal to be read annually the uniqueness of the Hittite treaties from the later Assyrian and Syrian treaties were: (1) the historical review of the past acts of the king (2) the cursing section was last pronounced The Hittite treaty pattern of the second millennium and its parallels in Joshua: identification of the King (Jos. 24:2) narrative of the King's great acts (Jos. 24:2-13) covenant obligations (Jos. 24:14,23) instructions for depositing the treaty in the sanctuary (Jos. 24:25-26) the deities of the parties involved invoked as witnesses (Jos. 24:22) blessing of fidelity; curses for violation (Jos. 24:20)
Josué 24:1-13
24:1 "Shechem" This was a sacred site for the patriarchs (cf. Gen. 12:6-7; 33:18-20; 35:2-4). Also it is mentioned later in Deuteronomy 27 and Joshua 8: 30-35. See NIDOTTE, vol. 4, pp. 1213-1216 or ABD, vol. 5, pp. 1174-1186. Later, Shiloh became the dominate sacred site in the period of the Judges because of the presence of the tabernacle. ▣ There are several terms that describe leaders within Israel (cf. Jos. 23:2). The exact meaning of these leadership positions is often speculation: Elders, Jos. 8:33; 23:2; 24:1 ‒ BDB 278 Heads, Jos. 23:2; 24:1 ‒ BDB 910 Judges, Jos. 8:33; 23:2; 24:1 ‒ BDB 1047 Officers, Jos. 8:33; 23:2; 24:1 ‒ BDB 1009 24:2 "Joshua said to all the people" He obviously spoke through the officers and the elders of Jos. 24:2 because the number of people would be too great for him to speak to them all at once. SPECIAL TOPIC: EXODUS (uncertainties), II. D. ▣ "Thus says the Lord the God of Israel" This is the full covenant title for deity. Notice the number of "I's" in Jos. 24:1-13. Joshua is speaking directly for YHWH (cf. Jos. 24:3, 4 (twice), 5 (four), 6, 7, 8 (three), 10 (twice); 1:1,12,13)! ▣ "ancient times" "'Olam" must be interpreted in light of its context. It is often translated "forever" or "eternal," but this context shows its fluidity (semantic field). SPECIAL TOPIC: FOREVER ('olam) ▣ "the River" This refers to the Euphrates. ▣ "they served other gods" Ur and Haran were both centers of the worship of the moon goddess. Terah's name (wandering, BDB 1076) itself may reflect this worship. Abraham was obviously involved to some extent. God chose him in grace, not because of his theology or unusual merit. The rabbis say he was persecuted by his neighbors because he was against idolatry. The hero in this text (and all other texts) is YHWH, not the human beings. The choice of Abraham was an act of pure grace and redemptive purpose (cf. Gen. 3:15; Acts 2:23; 3:18; 4:28; Luke 22:22). SPECIAL TOPIC: MOON WORSHIP 24:3-4 The VERB "gave" (BDB 678, KB 733, Qal IMPERFECT with waw) occurs three times in these verses, emphasizing YHWH's power, control, and eternal purposes. 24:4 "Mount Seir" This refers to the land south of the Dead Sea to the Gulf of Aqaba, usually associated with Edom. YHWH gave this land to the descendants of Ishmael (cf. Gen. 16:7-14; 17:18,20). 24:5 Read Gen. 15:12-21. This was purposeful action on YHWH's part. 24:6 "chariots" See SPECIAL TOPIC: CHARIOTS. 24:7 "darkness" This cloud represented YHWH's presence, to one, darkness (Egyptians), to the other, light (Israelis, cf. Exod. 14:19-20). This same word (BDB 66) is used of the ninth plague on Egypt (i.e., darkness, cf. Exod. 10:22). 24:8 "the land of the Amorites" This refers to the land east of the Jordan River, which became the territory of Reuben, Gad, and Manasseh (cf. Num. 21:21ff). SPECIAL TOPIC: AMORITE 24:9 "Balak. . .Balaam" This false prophet's attempt to curse Israel (cf. Numbers 22) is alluded to several times (cf. Deut. 23:4-5; Jos. 13:22; here; Neh. 13:2; Micah 6:5). SPECIAL TOPIC: PROPHECY (OT) ▣ "fought against Israel" The UBS Translator's Handbook on Joshua makes the good point that "fought against Israel" seems to contradict Num. 22:6,11; Deut. 2:9; Jdg. 11:25. Therefore, some commentators have suggested a connotation of "prepared to fight" "stood up against" "opposed" "stood in your way" The VERB (BDB 535, KB 1086, Niphal IMPERFECT with waw) seems to always mean "fight" (e.g., Jos. 9:2; 10:25,29,31; 19:47; Jdg. 1:5; 9:17; 11:8,25). 24:10 The term translated "bless" is the Piel IMPERFECT and the Piel INFINITIVE ABSOLUTE of the same root (BDB 138, KB 159), which is a way to express intensification. 24:11 "Amorite" This term may mean "highlanders." It was a collective term for all the tribes of Canaan. SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE ▣ "Canaanite" This term may mean "lowlanders." It was a collective term for all the tribes of Canaan. SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE 24:12 "hornet" This is possibly imagery of divine activity causing fear because, although it is mentioned several times (cf. Exod. 23:28; Deut. 7:20), it is never listed as actually happening. The imagery is also used in Deut. 1:44. 24:13 The Promised Land was an undeserved grace gift from YHWH for the purpose of establishing a people who would reflect His character and love to the nations. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
Josué 24:14-15
24:14-15 This is a series of IMPERATIVES from Joshua to the tribes. "fear," BDB 431, KB 432, Qal IMPERATIVE, cf. Lev. 19:32; 25:36,43; Deut. 5:29; 6:2,13,24; 10:12,20; 13:4; 14:23; 17:19; Jos. 4:24 "serve," BDB 712, KB 773, Qal IMPERATIVE; notice how often this VERB is used in Joshua 24 (cf. Jos. 24:2,14[twice],15[four],16,18,19,20,21,22,24,31)! in sincerity (BDB 1071) in truth (BDB 54) "put away" (lit. "turn aside"), BDB 693, KB 747, Hiphil IMPERATIVE, cf. Gen. 35:2; 1 Sam. 7:4 "choose," BDB 103, KB 119, Qal IMPERATIVE, cf. Jos. 24:22. Covenant faith involves a decision of human choice, as well as a divine choice! Covenant faith is more than family faith or national faith. It must be personal faith (cf. John 1:12; 3:16; Rom. 10:9-13). ▣ NASB, Peshitta "in sincerity and truth" "in sincerity and in truth" "in sincerity and in faithfulness" "sincerely and faithfully" "truly and sincerely" "in straightness and in righteousness" "undivided loyalty" "in loyalty and truth" "in integrity and loyalty" These terms focus on an inner attitude and outer lifestyle (cf. Deut. 6:4-5). The term "truth" (BDB 54) is the OT root for faith, believe, trust, which is paralleled to the NT term (pistis, pistos, pisteuō). SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST 24:15 This is Joshua' affirmation of personal faith and family faith. He had served YHWH all his adult life and now at the end, he reaffirms his faith. NASB (UPDATED TEXT): JOSHUA 24:16-18 16 The people answered and said, "Far be it from us that we should forsake the Lord to serve other gods; 17 for the Lord our God is He who brought us and our fathers up out of the land of Egypt, from the house of bondage, and who did these great signs in our sight and preserved us through all the way in which we went and among all the peoples through whose midst we passed. 18 The Lord drove out from before us all the peoples, even the Amorites who lived in the land. We also will serve the Lord, for He is our God." 24:16-18 "The people answered" This is another of Israel's affirmations of faith. This is a covenant renewal ceremony, cf. Jos. 24:26-27 (also see Jos. 24:16-18, 21, and 24). 24:17-18 These verses reiterate YHWH's faithfulness and redemptive acts toward Israel: the exodus from Egypt the miracles of deliverance God's presence and care during the wilderness wandering period the defeat of the Canaanites and the possession of the Promised Land (cf. Gen. 15:16)
Josué 24:19-28
24:19 "You will not be able to serve the Lord" This follows the revelation to Moses in Deut. 31:16-22. Joshua seems to be emphasizing the difficulty in serving a holy God. The sacrificial system of Leviticus was a means for sinful people to approach a holy God and maintain fellowship (i.e., covenant). It is impossible in our own strength. SPECIAL TOPIC: THE FALL ▣ "holy God" Both terms are PLURAL (i.e., PLURAL OF MAJESTY), which intensifies the concept. SPECIAL TOPIC: HOLY SPECIAL TOPIC: NAMES FOR DEITY, C. ▣ "jealous God" This (BDB 888) is a love word which implies a deep personal relationship (cf. Exod. 20:5; 34:14; Deut. 4:24; 5:9; 6:15). He is spoken of as a "father" or even a "husband" (cf. Hosea 1-3). SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (anthropomorphism) ▣ "He will not forgive your transgression or your sins" Covenant obedience is crucial. God is faithful, but the covenant is conditional. Sin has consequences! YHWH will not overlook rebellion (cf. Exod. 23:21). This is the problem of the first covenant—fallen human inability to maintain fellowship with a holy God. SPECIAL TOPIC: COVENANT (last paragraph) 24:20 "If" The "if" shows the conditional nature of YHWH's covenant and promises to Israel (e.g., Deut. 28:1-2,15). All of YHWH's blessings of Deuteronomy 27-28, as well as His land promises, are conditioned on a faithful, obedient, believing Israel. This is true of the Old Testament and the eschaton! 24:22 "You are witnesses against yourselves" The covenant has rights and responsibilities. To say "yes" has definite privileges and consequences. Israel had affirmed their covenant relationship to YHWH in Jos. 24:16-18 and again in Jos. 24:24. 24:23 "put away the foreign gods which are in your midst" The VERB "put away" (BDB 693, KB 747) is a Hiphil IMPERATIVE, cf. Jos. 24:14; Gen. 35:2; 1 Sam. 7:4). The gods were already in their midst (i.e., the Canaanite gods). Amos 5:27 seems to confirm this possibility, but the second half of the verse implies attitudes, ("incline your hearts," BDB 639, KB 692, Hiphil IMPERATIVE), not actual objects. This verse calls on Israel to "incline," but 1 Kgs. 8:58 calls on YHWH to cause His people to "incline" (cf. Prov. 21:1; Psa. 141:4 negated). The Hebrew can mean either. 24:26 "took a large stone" In Deut. 16:21-22 this was prohibited. But, remember, the purpose of this stone is the key. This was a third covenant renewal service! 24:27 "it has heard" This is a personification of the stone which was common (cf. Hab. 2:11; Ezek. 36:4,6). It is characteristic of Hittite treaties for natural objects to act as witnesses (rocks, trees, clouds, mountains). Joshua has used stones as memorials in the past (i.e., two piles in Joshua 4).
Josué 24:29-30
24:29 "the servant of the Lord" This was used often of Moses, but only here of Joshua. See note at Jos. 1:1. SPECIAL TOPIC: MY SERVANT ▣ "one hundred and ten" This is also the age of Joseph when he died (cf. Gen. 50:26). This age may have been a symbol of a blessed life.
Josué 24:31
24:31 This is a common theme in the OT. Those who experienced YHWH's power and deliverance remained faithful, but the next generation which only heard about it often went astray (e.g., the book of Judges).
Josué 24:32-33
24:32 "bones of Joseph" This was Joseph's request (cf. Gen. 50:24-26; Exod. 13:19). He had been embalmed with great care in the tradition of the Egyptians. ▣ "which Jacob had bought from the sons of Hamor" (cf. Gen. 33:19). Shechem was also in the land allotment of Joseph's two sons, Ephraim and Manasseh. ▣ NASB, NRSV, NET "For one hundred pieces of money" NKJV, TEV, NJB "For one hundred pieces of silver" "one hundred ewe-lambs" "For a hundren ewes" "For a hundred kesitahs" "a hundred sheep" The Hebrew is uncertain (BDB 903, KB 1150, Gen. 33:19; Job 42:11). It comes from an Arabic root "to divide." It occurs three times in the OT and seems to refer to an unknown weight functioning as money. The Septuagint translates the term as "lamb," which may mean shape of a lamb the value of a lamb (cf. NIDOTTE, vol. 4, p. 239) 24:33 "Eleazar" The High Priest during Joshua's day also died and was buried at Gibeah, not the city in the tribal allocation of Benjamin, but a place near Shiloh in the allocation of Ephraim.