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By Roger A. Scully, Jr.
like the militant apostle Paul, was “set for the defense” of God’s cause, leading Israel to war and victory, fulfilling the
physical aspect of the promise made to Abraham in Genesis 12.1-3 and chapter 15. We say the physical aspect
because, as we read in Hebrews 4.8, “For if Joshua had given them rest, he would not have spoken afterward of
another day” ; hence the conquest of Canaan is, in reality, the taking of the “land” as was shown to Abraham, and the
tupos of a Christian’s rest in heaven. Now Joshua was, undoubtedly, a warrior, yet he was much more than this, as he
was the successor to Moses and the leader of Israel. The role he fulfilled was not given to him expeditiously, but was a
prepared role given to a prepared man; hence Joshua “pass[ed] through the midst of the camp, and commanded the
people” who “answered Joshua, saying, all that thou hast commanded us we will do, and whithersoever thou sendest
us we will go” (1.11, 16).
Joshua was of the tribe of Ephraim (Num 13.8, where he is called Oshea in the KJV), and is referred to as “the son of
Nun” (cf. Ex 33.11). We are first introduced to him in Exodus 17, when Moses called him to battle against Amalek (vs.8-
16). But, perhaps he is most remembered for being one of the twelve spies who searched out Canaan, who was only
one of two willing to fulfill God’s will on that occasion of first reaching the promised land (Num 31.14-23). He lived his
life in continual service to God, and ended it on this note: “As for me and my house, we will serve Jehovah” (24.15).
The book of Joshua begins the section of the Old Testament which is often referred to by commentators and
scholars as the historical period: Genesis to Deuteronomy is referred to as the Pentateuch, or books of the Law;
Joshua to Esther as books of history; Job to Songs as poetic, or books of wisdom literature; and the others are simply
called the prophets. Now, all of the books contain prophetical statements, etc., but this is how they are generally
viewed.
Professor Blaikei accurately describes the books of history as follows:
“The historical books of Scripture, being given by inspiration of God, have for their main object not to tell the story or
dwell on the fortunes of the Hebrew nation, but to unfold God’s progressive revelation of Himself made to the seed of
Abraham, and to record the way in which that revelation was received, and the effects which it produced…It was God’s
pleasure to reveal Himself not through a formal treatise, but in connection with the history of a nation, through
announcements and institutes and practical dealings bearing in the first instance of them. The historical books of the
Hebrews therefore, while they give us an excellent view of the progress of the nation, must be studied in connection
with God’s main purpose, and the supernatural interpositions by which from time to time it was carried out.”
Thus, Joshua shows God: (1) Fulfilling His old promises; (2) vindicating His faithfulness; and (3) laying a new
foundation for the trust of His people (cf. Rom 15.4; 1 Cor 10.6, 11). The book also introduces geographical locations
which are to be identified as marks of faith and rest.
Though we often tend to relate the book with its title, Joshua, the book deals much more with Israel’s history and
guidance by Jehovah. Note: The name is not necessarily associated with its author, but with its contents; the history
and guidance of Israel into the promised land.” The book deals with inescapable realities such as God’s justice and
judgment, man’s freewill and, of course, man’s necessity to make a decision as to whom he will serve: “choose you this
day” (24.15). It is to this thought and verse that we will focus our attention in this chapter.
As we take up chapter 24 we find that Israel had gone into the land of Canaan “possessing” and “dividing” it.
Jehovah said unto Joshua “thou art old and well stricken in years, and there remaineth yet very much land to be
possessed” (13.1). So, as Joshua was preparing to face the great day of his departure from this tabernacle he,
understanding there was still much work to do, called the leaders of the tribes of Israel (24.1) and delivered his
“farewell address.” The meeting place was a few miles northwest of Shiloh, Abraham’s first resting place in the country,
and the scene of the earliest promises given. It was between Mounts Ebal and Gerizim where the blessings and
cursings of the law had been read. Joshua, in this location, with Israel standing before him, opened his mouth and
said, “thus saith Jehovah, the God of Israel” (24.2). He reminded them of God’s loving kindness, mercy, power and
judgment, admonishing them to “fear Jehovah, and serve him in sincerity and truth” (24.14). Finally, he concluded his
magnum opus speech by giving a choice in the form of reduction ad absurdem, And if it seem evil unto you to serve
Jehovah, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the
River, or the gods of the Amorites in whose land ye dwell: but as for me and my house, we will serve Jehovah”
The words of Joshua not only show his resolve as pertaining to his personal life, but also the decision which he
made on behalf of the family for whom he cared. Sadly, many Christians who are in positions of leadership fail to have
the same determination as it relates to themselves and those over whom they have charge. Some Christian fathers
allow their families to participate in recreational events during the worship of the local church. Others have not the
courage to insist their children dress modestly and abstain from ungodly practices, such as mixed swimming and
school dances. In far too many homes the television has taken the place of family Bible study and prayer. The result of
this type of behavior has been absolutely devastating on the church as a whole.
In addition, many elders and preachers have refused to practice church discipline and see to it that every member is
busy doing a job. They allow the weak and wayward to come and go as they please, saying, “well, we can’t make them
do thus and so.” Again, this attitude and lack of action has been fatal to the cause of Christ, and the work in which we
are involved. If more Christians would have the same determination as Joshua we just might find that “Israel [will] serve
Jehovah” (24.31). Let us now note the choices presented by Joshua to Israel, the courage expressed by Joshua in his
resolve and the consequence of Joshua’s actions and words.
Choices Presented By Joshua
Decisions and choices involve options. Thus, as Joshua called on Israel to make a choice, he presented their
options, “whom ye will serve.” The one thing that is most interesting, however, about the manner in which Joshua
presented the Israelites with their options is that he also presented them with the information needed to make an
educated decision. He presented the pros and cons. He started by saying, “if it seem evil unto you to serve Jehovah,”
meaning if it seems to be a raa, that is a burdensome, grievous or displeasing thing, then consider your options.
Though the commands of God are “not grievous” (1 Jn 5.3), many perceive them to be so. We often hear people
speak of Christianity as being a religion lacking “fun,” having a worship which is “dry and boring.” I suggest that
Christians have the most fun in life. Christians do not have to wake up in the morning wondering what they may have
done the night before to embarrass themselves, because of alcohol consumption, etc. Also, when true worshippers
worship God in the manner in which He prescribed in His holy word, then the worship should never be considered dry
and boring; yet, some to the contrary notwithstanding, failing to understand our worship is to be done for God’s
pleasure not man’s.
The options are presented in the form of reduction ad absurdem, as was earlier noted, meaning presented in a
manner that causes one see the ridiculousness in a situation. Hence Joshua refers to the “gods beyond the River,”
(KJV—that were on the other side of the flood). The reference seems to be speaking of the other side of the Jordan,
for in verse 2 Joshua references Terah, the father of Abraham, being on the other side of the River. Thus this cannot
be a reference to Noah’s flood, because Terah lived after the flood not before it. In addition, Israel came from her
wanderings into the Promised Land South of the Dead Sea, then North on the Eastern side of Jordan. Here Reuben,
Gad, and the half tribe of Manasseh took their lands. Israel then crossed the River Jordan moving from East to West,
first conquering Jericho, located just West of Jordan. Terah lived in Ur of the Chaldees, which was East of the River
Jordan; hence “beyond the River.” As is stated in verse 2 Terah and Nahor “served other gods,” thus when Abraham
departed from Ur he was not allowed to continue past Haran until Terah had died (cf. Gen 12; Ac 7). This is so
because God’s people must be removed from that which is unclean. Once Terah was no longer a part of Abraham’s
band, he was allowed to continue his trek into the land that God “would show” him. Are these the gods that Israel would
rather serve? Would the people rather serve the gods who held the hands of Abraham bound, limiting his blessings so
long as he was connected with them?
Joshua then presents “the gods of the Amorites, in whose land ye dwell” as an option. In Genesis 15.16 Abraham
was told that his descendants would return to posses the land of the Amorites in due time. At the moment in which God
spake to Abraham He said, “The iniquity of the Amorite is not yet full.” When their “cup runneth over” Israel came
taking possession of the land. Rightly understood, this served a two-fold purpose: (1) God fulfilled His promise made to
Abraham; (2) God was punishing the wicked nations, for the land had “spewed them out” (Lev 18.3, 24-26). The
Amorite gods did not save them, and their service to these false gods led to their destruction. Now think, Israel, are
these the gods that you would like to serve? The gods who will cause you to be spewed from the land? The gods who
could not protect the people who have been conquered? Only one lacking the skills of ratiocination would make such a
foolish choice.
Yet, this is the exact decision people make on a daily basis. People choose to serve the god of self (Col 3.5); the
god of false religion (Matt 15.9; 3.10); and the god “science falsely so called” (1 Tim 6.20).
Though there may seem to some to be three choices, as presented by Joshua, the reality is that there were only two,
and there have always been only two, and there will always be only two options—light or darkness—death or life—God
or anything else. As God said through Jeremiah, “Behold, I set before you the way of life and the way of death” (21.8).
And, it was Jesus who said, “he that is not with me is against me” (Matt 12.30). The apostle Paul obstinately stated, “ye
cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the table of the Lord, and of the table
of demons” (1 Cor 10.21). Though many attempt to “straddle the fence” the reality is man cannot “halt between two
opinions” (1 Kngs 18.21).
The decision is one which also involved great urgency: “this day.” The urgency is faced because man is continually
preparing to “meet thy God” (Amos 4.12). As David said, “there is but a step between me and death” (1 Sam 20.3).
Though many people view the judgment of God as being so far distant that it will never be faced, and death as a
fairytale description of the end of man’s life, the truth is “it is appointed unto men once to due, and after this cometh
judgment” (Heb 9.27). For this cause Paul wrote, “behold, now is the acceptable time; behold, now is the day of
salvation” (2 Cor 6.2). Peter described such people as “mockers” who failed to understand that the only reason the
world continues is because, “The Lord is not slack concerning his promise, as some count slackness; but is
longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance” (2 Pet 3.9).
Peter continued by explaining “the day of the Lord will come as a thief” (v.10); hence the need for man to say, “if the
Lord will” (Jms 4.13-17).
Joshua, preparing to depart to the shores of the hereafter, realized the brevity of life, thus he expressed great
courage by saying, “as for me and my house we will serve Jehovah.”
Courage Expressed By Joshua
Doing the right thing often means standing alone (cf. Ex 23.2). Joshua not only understood this fact, but he was also
willing to accept it as a reality if the occasion would have arisen. Thus, without knowing how the children of Israel would
choose, Joshua said with courage and determination, “we will serve Jehovah.” Joshua understood that man’s desire
should not be “to seek the favor of men…but to be a servant of Christ” (Gal 1.10). So, as the apostle Paul “conferred
not with flesh and blood” (Gal 1.16), neither did Joshua, for he, like Ezra, “set his heart to seek the law of Jehovah, and
to do it, and to teach in Israel statutes and ordinances” (Ezra 7.10).
His decision was to “serve Jehovah.” The concept of service involves work and labor. It is more than mere words, but
effort being exerted. It is not enough to “hear,” but we must “do” (Jms 1.21-25). Far too many claim to be Christians yet
fail to show forth “work of faith and labor of love and patience of hope” (1 Thess 1.3). Let us remember that we are “his
workmanship, created in Christ Jesus for good works, which God before ordained that we should walk in them” (Eph
2.10).
Not only was his choice made for himself with great determination – “as for me” – but also for his household: “and my
house.” From whence came the idea that fathers and husbands cannot make their families do things that are right? It
is amazing how household leaders insist their children brush their teeth, do their schoolwork, and even go to bed at
certain times, yet claim to not have the ability to make them do their Bible Class lessons, or attend the worship
assembly. It must be asked, who is really in charge? Joshua understood not only the authority given to him by God as
a leader (cf. Eph 5.22, 23), but he also understood the authority to enforce the rules (cf. Eph 6.1). It is past time that
the rod of correction is restored to the home, and that fathers perform their duties properly and not as cowards. It may
not be politically correct, but it is biblical; hence it is right: “let God be found true, but every man a liar” (Rom 3.4).
Parents have come to be more concerned with being their children’s friends than they are concerned with their family’s
spiritual well-being. While holding a Gospel Meeting in a small town in northern Arkansas the visiting preaching noticed
during the Lord’s Day assembly that there was a family of three sitting close to the front. The family consisted of a
father, mother and 12-year-old daughter. Sunday evening and Monday night he noticed that the same family was
sitting in the same place minus the daughter, so he inquired as to her location. He was told she did not want to return,
and then the parents said, “You know, we can’t make her come.” The preacher responded by saying, “There will never
come a day that I cannot make my children living in my home follow the rules of the home, which involves attending the
assembly of the saints.” That same preacher returned for a meeting with the same congregation some 7 months later
to find that the family, with the daughter, attended every service of the meeting. In Northern Louisiana there is a 2-year-
old girl who can quote the gospel plan of salvation with book-chapter and verse. If we would only spend time saying
“and my house,” we might find a stronger church. Parents, we can make our children study the Bible, attend services
and do their Bible lessons. Perhaps those who do not enforce this upon their family are spiritually weak themselves?
Not only must Joshua’s determination be applied to one’s physical family, but also it must be applied to the church,
which is also a family under the care of the shepherds, who need to have the same resolve. Too many church leaders
allow members of the Lord’s body to come and go as they so please. The Bible explains elders as having “rule” over
the church and that the congregation is to “obey them” (Heb 13.7, 17). Yet, the elders often submit to the whines and
whims of those who are supposed to be in submission to them. This has resulted in drama skits, children’s church,
concerts, etc. While speaking to an eldership of a modernistic congregation it was commented by the elders that they
would like to return to the “old paths,” but they knew the congregation wouldn’t allow it. It was suggested that these
elders learn to “stand fast in the faith, quit you like men, and be strong” (1 Cor 16.13). If more elders and preachers
could learn to have the same disposition as Joshua, how strong could the church be?
Consequence of Joshua’s Choice and Courage
Because of Joshua’s choice and courage we read the people responding, “far be it from us that we should forsake
Jehovah, to serve other gods” (Jos 24.16). It is also written, “And Israel served Jehovah all the days of Joshua, and all
the days of the elders that outlived Joshua” (24.31). The German commentators Keil and Delitzsch wrote on this
passage: “Joshua’s labors had not remained without effect. During his own lifetime, and that of the elders who outlived
him, and who had seen all that the Lord did for Israel, all Israel served the Lord.” And, Jamieson, Fausset and Brown
are accurate in observing: “The high and commanding character of this eminent leader had given so decided a tone
to the sentiments and manners of his contemporaries and the memory of his fervent piety and many virtues continued
so vividly impressed on the memories of the people, that the sacred historian has recorded it to his immortal honor.
‘Israel served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua.’”
If we can lean to make the same decisions as Joshua, we can know Jehovah and enjoy our rest, and influence those
around us to do the same.
As the theme of these lectures suggest, there is a reality each of us face, “choos[ing] whom we will serve.” For those
who find themselves in a position of leadership, which would include most of us, our decision not only affects
ourselves, but those whom we lead. Thus we need to learn from Joshua to consider the decision as it is set before us
and choose properly, fulfilling responsibilities to “rule well.” So, whom will you serve? The choice is yours, and the time
to decide is now.
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All Scripture quotations are taken from the American Standard Version 1901 unless otherwise indicated.
William Garden Blaikie D.D., LL.D., Expositor’s Bible Vol 6 (A.C. Armstrong and Son 1903), 1.
C.F. Keil and F. Delitzsch, Keil-Delitzsch Commentary On The Old Testament Vol 2 (Eerdman’s Publishing, reprinted
1991), 13.
Joshua 24.15.
Readers are encouraged to view maps of the Exodus, Wilderness Wanderings, and the Conquest Of Canaan.
C.F. Keil and F. Delitzsch, Keil-Delitzsch Commentary On The Old Testament Vol 2 (Eerdman’s Publishing, reprinted
1991), 234.
Jamieson Fausset and Brown electronic edition.