Joshua Chapter 24
1. Joshua 24:1 — Verse (KJV)
“And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God.”
A. Joshua remembers God’s great works on Israel’s behalf
1. Joshua 24:1 — Joshua speaks to the nation again, through its leaders
Joshua, now nearing the end of his life, gathers the nation for one final covenant renewal. This moment is sacred, intentional, and deeply symbolic. He summons the nation not broadly as a loose crowd, but specifically through its leadership structure: elders, heads, judges, and officers. These represent the tribes formally, standing on behalf of all Israel. The text emphasizes they “presented themselves before God,” highlighting that this is not merely a national assembly, but a spiritual convocation in the presence of the Lord.
a. “Joshua gathered all the tribes of Israel to Shechem”
This was a deliberate and dramatic final gathering. It may have been part of the same farewell discourse found in Joshua 23, or it may have been a separate meeting. Scripture does not specify a location in Joshua 23, which allows the possibility that both addresses occurred here at Shechem. Regardless, this marks Joshua’s final public address and covenant ceremony.
Shechem is not chosen at random — it is a place heavy with covenant history and spiritual memory. The city lies between Mount Gerizim and Mount Ebal, forming a natural amphitheater. Historical accounts testify that a single voice could be heard across vast distances there, making it an ideal place for public proclamation.
b. The historical and spiritual significance of Shechem
Shechem stands as one of the most spiritually significant places in Israel's early history. It is both a place of sacred calling and a place of deep shame. Four major patriarchal events occurred here:
i. Abraham and the first altar in the Promised Land
When Abraham first entered Canaan, he arrived at Shechem. There the Lord appeared to him and confirmed His promise to give the land to his descendants. Abraham responded in faith and built an altar to the LORD (Genesis 12:6–7). This made Shechem the first place of worship in Canaan.ii. Jacob returns and worships at Shechem
After years in exile, Jacob returned to Canaan and settled first at Shechem. He bought land there and built an altar, calling it El Elohe Israel — meaning “God, the God of Israel” (Genesis 33:18–20). Shechem again became a place of covenant commitment.iii. The sin of Simeon and Levi
Shechem also became a site of bloodshed and deceit. Jacob’s sons Simeon and Levi brutally massacred the men of Shechem in vengeance for the defilement of their sister Dinah (Genesis 34). This brought shame, fear, and dishonor on Jacob’s name among surrounding nations.iv. The burial of idols under the oak at Shechem
Later, when God called Jacob to go to Bethel and return fully to the Lord, Jacob commanded his household to put away all their foreign gods. He gathered their idols and buried them under the terebinth tree near Shechem (Genesis 35:1–5). Shechem became a place of repentance and cleansing.
Thus, Shechem represents both covenant and compromise, worship and wickedness — making it the perfect place for Joshua to renew the covenant and call the people back to full obedience.
c. “They presented themselves before God” — A solemn assembly
Joshua called the elders, heads, judges, and officers — the full leadership structure of Israel — and they stood consciously in the presence of God. This was not merely a political assembly; it was a holy gathering.
Some scholars argue that “before God” implies they stood before the tabernacle, which was at this time located in Shiloh (Joshua 18:1).
Others suggest that either the tabernacle was temporarily moved to Shechem or that this phrase means they gathered before God spiritually, even if the tabernacle remained in Shiloh.
This echoes Exodus 19:17, where Israel presented themselves before God at Mount Sinai to enter covenant with Him for the first time. Now, at Shechem, a new generation stands before God to renew that same covenant.
2. Joshua 24:2–4 — God’s Faithfulness to the Patriarchs
“And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nahor: and they served other gods. And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac. And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt.” (Joshua 24:2–4)
a. “Thus saith the LORD God of Israel” — Joshua speaks prophetically
Joshua does not speak his own reflections here; he speaks directly on behalf of God. This is prophetic language. Prophecy is not limited to predicting the future — it is also declaring the direct word of God to His people. In this moment, Joshua acts not only as a military leader and judge but also as a prophet, the mouthpiece of God to Israel.
b. Israel’s roots in idolatry — “They served other gods”
God reminds Israel of their true beginnings. Their ancestors — Terah, Abraham, and Nahor — lived “on the other side of the flood,” referring to the Euphrates River, in Mesopotamia, specifically in Ur of the Chaldees and later Haran. These were pagan centers, known especially for moon worship.
Abraham was not born a worshipper of the true God. He came from an idolatrous family and a heathen culture.
This humbles Israel — God did not choose them because they were righteous, noble, or already believers. He chose a man from an idol-making household and transformed him by grace.
Ezekiel 16:3 confirms this truth:
“Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite.”
Israel’s origins were not noble — they were pagan, sinful, and helpless apart from God’s calling.
Jewish tradition even preserved stories (though not inspired Scripture) of Abraham mocking idolatry. One well-known legend says he smashed his father Terah’s idols and blamed the largest one, proving that idols are lifeless and powerless. While only a story, it illustrates the real issue: Abraham came from idolatry before the true God called him.
c. God sovereignly calls and directs Abraham
“And I took your father Abraham…”
Everything begins with God. Abraham did not seek God; God sought Abraham. God reached into a pagan land, chose one man, led him through Canaan, multiplied his descendants, and gave him Isaac — the son of promise.
God led Abraham.
God multiplied his seed.
God gave him Isaac.
This is pure grace. Israel’s very existence begins with God’s initiative, God’s voice, God’s promise, and God’s faithfulness.
d. God’s faithful dealings with Isaac, Jacob, and Esau
God continued His faithfulness through the next generations.
To Isaac, He gave two sons: Jacob (father of Israel) and Esau (father of Edom).
To Esau, God gave Mount Seir as a possession — proof that God is faithful even to those outside the covenant line.
But Jacob and his children went down into Egypt, beginning the story of bondage and eventual deliverance that shaped Israel’s national identity.
This shows that from the very beginning — from Abraham to Isaac to Jacob — God has been faithful, providing land, lineage, protection, and covenant mercy.
3. Joshua 24:5–7a — God’s Faithfulness in Delivering Israel from Egypt
“I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out. And I brought your fathers out of Egypt: and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red sea. And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt.”
a. “I sent Moses also and Aaron” — God initiated their deliverance
Israel's redemption from Egypt did not begin with Moses’ compassion or Israel’s prayers alone. It began with God’s sovereign initiative. He sent Moses and Aaron at His appointed time. Israel was oppressed, enslaved, and powerless. Yet at the perfect moment — exactly as He promised Abraham in Genesis 15:13–14 — God intervened.
He demonstrated His power through the plagues, each one a direct judgment upon Egypt’s false gods. From the Nile to the sky, from the cattle to Pharaoh’s throne, every plague declared: “The LORD, He is God.”
b. “Afterward I brought you out” — God personally delivered them
Notice the repeated “I”:
I sent
I plagued
I brought you out
Israel did nothing to free themselves. No army, no revolt. Their freedom was entirely the work of Almighty God.
c. “The Egyptians pursued… unto the Red Sea” — The hopeless trap
After Israel left Egypt, Pharaoh’s heart hardened once more. He pursued with his chariots and horsemen, the strongest military force of that day. Israel was trapped — the Red Sea before them, Egyptian forces behind them, mountains on both sides. Humanly, escape was impossible.
d. “They cried unto the LORD… He put darkness… brought the sea upon them”
In desperation, Israel cried out to the LORD. God responded by:
Placing darkness and separation between Israel and Egypt (Exodus 14:20).
Opening the Red Sea for His people to cross on dry land.
Destroying the Egyptian army by bringing the waters back upon them, covering them entirely.
e. “Your eyes have seen what I have done in Egypt”
Many of Israel’s elders standing with Joshua that day personally witnessed the Exodus miracles. They saw the Passover night. They walked between the walls of water. They saw Pharaoh's army washed away.
God is reminding them: “Your faith is not built on myth — it is built on what you saw Me do.”
4. Joshua 24:7b–10 — God’s Faithfulness in the Wilderness and Against Moab
“And ye dwelt in the wilderness a long season. And I brought you into the land of the Amorites, which dwelt on the other side Jordan; and they fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you. Then Balak the son of Zippor, king of Moab, arose and warred against Israel, and sent and called Balaam the son of Beor to curse you: But I would not hearken unto Balaam; therefore he blessed you still: so I delivered you out of his hand.”
a. “Ye dwelt in the wilderness a long season” — A summary of 40 years
With one short sentence, God summarizes four decades of wandering. He does not mention their constant murmuring, rebellion, golden calf worship, or unbelief. Though those sins were recorded in Exodus and Numbers, here God does not recall them. This reflects His covenant mercy — “their sin will I remember no more” (Jeremiah 31:34).
b. Victory over the Amorites
God faithfully brought Israel to the territory of Sihon and Og, Amorite kings east of the Jordan. They fought Israel, but God gave them into Israel’s hand, enabling them to conquer and possess their land. This land became home to the tribes of Reuben, Gad, and half of Manasseh.
c. Balak and Balaam — A spiritual war
Next came a different kind of attack. Balak king of Moab could not defeat Israel militarily, so he attempted spiritual destruction. He hired Balaam, a pagan seer, to curse Israel (Numbers 22–24).
God refused to listen to Balaam’s curses.
Instead, He caused Balaam to bless Israel repeatedly.
When cursing failed, Balaam advised Moab to seduce Israel with pagan women, idolatry, and immorality (Numbers 25), which tragically succeeded in part.
Even when Israel did not see the danger, God defended them.
5. Joshua 24:11–13 — God’s Faithfulness in the Land of Canaan
“And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand. And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow. And I have given you a land for which ye did not labour, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not do ye eat.”
a. “Ye went over Jordan… and I delivered them into your hand” — God connects past and present
God, speaking through Joshua, now connects the ancient history of Abraham, Isaac, Jacob, Egypt, and the wilderness to their own lifetime. These were not just stories from their fathers; they had crossed the Jordan, they had seen Jericho fall, they had fought these nations, and they had witnessed God’s victories.
They faced:
Jericho – a fortified city with walls humanly impossible to conquer.
Seven Canaanite nations – Amorites, Perizzites, Canaanites, Hittites, Girgashites, Hivites, Jebusites — nations greater and mightier than Israel (Deuteronomy 7:1).
But God says, “I delivered them into your hand.”
He does not say, “You defeated them,” but “I did it.” This is the theme: God fought for them; Israel simply followed in obedience.
b. “I sent the hornet before you” — God’s unseen warfare
This phrase — “the hornet” — has been understood in two ways:
Literal judgment — Some believe God used swarms of hornets or insects to weaken, drive out, or terrorize enemy populations before Israel arrived (cf. Exodus 23:28, Deuteronomy 7:20).
Figurative language — Others view “hornet” as a symbol of divine panic, terror, and fear that God sent ahead of Israel, crippling their enemies psychologically before battle.
Either way, God makes it clear: “Not with thy sword, nor with thy bow.” Israel fought battles, but victory did not come because of their military expertise or weaponry. It came because God fought for them.
c. “I have given you a land for which ye did not labour…” — Undeserved blessing
God summarizes their inheritance with four gifts:
A land they did not labor for
Cities they did not build
Vineyards they did not plant
Oliveyards they did not cultivate
This is pure grace. Israel was enjoying homes they did not construct, eating fruit from trees they did not plant, resting in fields they never plowed.
This should have produced humility and constant gratitude.
d. A warning is implied — The land can be lost
Joshua does not state it yet, but the implication is clear:
The Canaanites lost the land because of their sin.
Israel now lives in it by God’s mercy, not by their own merit.
If they turn to idolatry, they too can be judged (as history later proves in the Assyrian and Babylonian exiles).
As Moses said earlier:
“Speak not thou in thine heart… For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out.” (Deuteronomy 9:4)
Joshua 24:14 — “The challenge: serve God exclusively”
“Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD.”
Joshua now moves from history to decision. After reminding Israel of everything God has done for them from Abraham to conquest, he challenges them to respond rightly. God has been faithful; therefore, they must be faithful in return.
A. “Now therefore, fear the LORD” — The only proper response to God’s faithfulness
This command is not a call to terror, but to reverent awe, deep respect, and holy obedience. Israel had seen God’s power, provision, justice, and mercy. Joshua is not asking them to take a blind leap of faith. Their faith was built on clear evidence: they saw the plagues in Egypt, manna in the wilderness, the fall of Jericho, and victories across Canaan. Because of these real acts of God in history, it is both reasonable and necessary to fear the LORD.
B. “Serve him in sincerity and in truth” — True worship, not empty religion
Joshua demands service that is sincere, genuine, without hypocrisy. “Truth” here refers to faithfulness, reliability, integrity of heart. God is not interested in shallow rituals or outward religious acts. He wants wholehearted loyalty.
True service to God must be:
Sincere — without hypocrisy, double life, or empty words.
In truth — grounded in reality, aligned with God’s word, not merely emotional or cultural.
Joshua is calling Israel to wholehearted, undivided devotion.
C. “Put away the gods… and serve ye the LORD” — No divided allegiance
Israel is told to remove idols completely. God does not tolerate a shared throne. Even after all God had done, some still held on to foreign gods from:
Beyond the Euphrates (the gods of Mesopotamia) — the heritage of their ancestors.
Egypt (the gods of their upbringing and slavery) — cultural influence from their past.
Soon Joshua will mention “the gods of the Amorites” (Joshua 24:15) — the gods of the present culture around them in Canaan.
In other words:
The gods of your past.
The gods of your upbringing.
The gods of your current culture.
Joshua’s command is clear: If God has been faithful to you, then there is no room left for idols in your life.
D. Application — Serve the LORD
Joshua draws a clear line: God’s people cannot worship Him and still cling to idols. They must choose. The LORD had earned their loyalty through His actions, His covenant, and His power.
Israel stood in houses they did not build, eating fruit from vineyards they did not plant. Their whole existence was grace. Therefore, Joshua says: Serve the LORD — fully, exclusively, sincerely.
Joshua 24:15 — Choose God or choose your alternative
“And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.”
Joshua now forces Israel to face a decision. After everything God has done — calling Abraham, delivering them from Egypt, preserving them in the wilderness, conquering Canaan — Israel must choose. Neutrality is impossible. If they will not serve God, then they must admit who or what they are serving instead.
A. “If it seem evil unto you to serve the LORD” — A challenge to those who hesitate
Joshua recognizes that some among them may think serving the LORD is too hard, too restrictive, or undesirable. This phrase exposes the heart — if someone thinks serving the true God is wrong or pointless, then they must be honest and choose another master. Indifference is not an option.
B. “Choose you this day whom ye will serve” — A decision must be made
Joshua does not allow the people to remain undecided. Every person serves something — a god, a belief, a desire, a cultural idol. If they reject the LORD, they must choose:
The gods of their ancestors — the pagan deities from beyond the Euphrates, the gods of Mesopotamia.
The gods of Egypt — whom their fathers saw could not save their land from the plagues.
The gods of the Amorites — the idols of the land they currently live in, gods of the surrounding culture.
Joshua is forcing clarity: if not the LORD, then who? If not truth, then what lie will you live for?
As Peter said centuries later, “Lord, to whom shall we go? thou hast the words of eternal life” (John 6:68).
C. “But as for me and my house, we will serve the LORD” — Joshua’s personal declaration
Joshua does not wait to see what others choose. He says “but”—even if every tribe turns to idols, he and his household will remain faithful. This is leadership by conviction.
The Hebrew form of “we will serve” carries the meaning of continual, ongoing decision — “I have chosen, and I will continue to choose.” Joshua’s life proves this:
He chose to fight the Amalekites when defeat seemed certain (Exodus 17).
He chose to stand with Moses rather than worship the golden calf (Exodus 32).
He chose humility by serving Moses as his assistant.
He chose faith when he and Caleb brought back a good report of the land, even against the majority (Numbers 13–14).
He chose submission to God’s Captain before the battle of Jericho (Joshua 5:13–15).
He chose to lead Israel into battle and trust God’s promises.
His declaration is not empty — it is backed by a lifetime of proven loyalty.
D. “Me and my house” — Spiritual leadership in the home
Joshua understands his responsibility as the head of his household. He does not say “I will serve the LORD,” but “we will serve the LORD.” He is committing his entire family to obedience, worship, and faithfulness. This does not mean forced belief, but faithful leadership and a godly example.
He is determined to lead his household in truth, prayer, obedience, and worship — no matter what the surrounding culture does.
E. The force of Joshua’s decision
Joshua’s choice is:
Public — He declares it openly before the nation.
Firm — No hesitation, no wavering.
Countercultural — Regardless of popular opinion.
Exclusive — Not “we will serve the Lord and…” but “we will serve the LORD” alone.
Lifelong — Final, settled, enduring.
Joshua 24:16–18 — Israel Responds: “We Also Will Serve the LORD”
“And the people answered and said, God forbid that we should forsake the LORD, to serve other gods; For the LORD our God, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed: And the LORD drave out from before us all the people, even the Amorites which dwelt in the land: therefore will we also serve the LORD; for he is our God.”
Israel responds with strong conviction. They understand Joshua’s challenge, and they affirm that abandoning the LORD would be unthinkable. Their loyalty is not based on emotion alone, but on remembering what God has done in their history.
He brought them out of Egypt — out of slavery and oppression.
He performed great signs — the plagues, the Red Sea crossing, manna, water from the rock, Jericho’s walls falling.
He preserved them in the wilderness — protecting, feeding, and guiding them.
He drove out their enemies — the Amorites and all the Canaanite nations.
Their reasoning is simple and truthful: “We also will serve the LORD, for he is our God.”
This mirrors the response of Jesus’ disciples in John 6:68:
“Lord, to whom shall we go? thou hast the words of eternal life.”
Serving God may involve sacrifice, but every alternative is spiritually empty and destructive.
Joshua 24:19–21 — Joshua Warns Against Shallow Commitments
“And Joshua said unto the people, Ye cannot serve the LORD: for he is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins. If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good. And the people said unto Joshua, Nay; but we will serve the LORD.”
Joshua’s response is surprising. After the people declare their faithfulness, he tells them, “Ye cannot serve the LORD.” Joshua is not trying to push them away from God but warning them against making careless promises.
A. “He is a holy God… a jealous God”
Joshua reminds them who God is:
Holy — perfectly pure, morally flawless, separated from sin.
Jealous — not in a sinful sense, but righteously protective of His people and His glory. He will not share worship with idols.
Serving this God requires more than words; it demands loyalty, obedience, and reverence.
B. “He will not forgive your transgressions nor your sins” — meaning under the covenant
This statement is not teaching that God is unwilling to forgive. Rather:
Under the covenant made at Sinai, rebellion brought discipline, curses, exile, and judgment (Deuteronomy 28).
God’s forgiveness is real, but it does not cancel consequences when people deliberately abandon Him.
If Israel knowingly forsakes God and serves idols, God will judge them just as He judged the Canaanites.
C. “If ye forsake the LORD… he will turn and do you hurt”
God had done them good — now Joshua warns that if they abandon Him, He will not hesitate to judge. The same God who blesses also disciplines. Loyalty to God is not a game. Jesus later gives the same warning in Luke 14:27–33 — following Christ requires counting the cost.
D. Israel’s response: “Nay; but we will serve the LORD.”
This is exactly what Joshua wanted — a decision made with eyes open. They are not backing down. They declare again: “We will serve the LORD.” They accept the covenant fully, with its blessings and its consequences.
Joshua 24:22–28 — The Covenant is Renewed at Shechem
“And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen you the LORD, to serve him. And they said, We are witnesses. Now therefore put away, said he, the strange gods which are among you, and incline your heart unto the LORD God of Israel. And the people said unto Joshua, The LORD our God will we serve, and his voice will we obey. So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD. And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the LORD which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God. So Joshua let the people depart, every man unto his inheritance.”
A. “Ye are witnesses against yourselves” — The people testify to their own commitment
After the people declare they will serve the LORD, Joshua binds their statement formally. He tells them they are witnesses against themselves. Their own words stand as testimony that they willingly chose the LORD. This follows the biblical principle that truth is established by two or three witnesses (Deuteronomy 19:15).
First witness: The people — “We are witnesses.”
Second witness: The stone — a permanent, visible reminder of the covenant.
Joshua sets a great stone under the oak by the sanctuary of the LORD. It was not magical nor alive, but symbolically it “heard” their promises and stood as a silent reminder if they should later deny their God.
B. “Put away the foreign gods… incline your heart unto the LORD” — Covenant requires immediate obedience
Joshua does not allow the people to make empty promises. Their commitment must show itself in action:
“Put away the foreign gods which are among you.”
Even though they were in the Promised Land, some still secretly possessed idols. These had to be removed immediately.“Incline your heart unto the LORD God of Israel.”
It is not enough to remove idols physically; their hearts must turn toward God in love, loyalty, and worship.
Adam Clarke comments rightly that if a man promises to serve God and does not immediately act on it, the conviction fades. True repentance and obedience must begin at once.
C. “So Joshua made a covenant with the people that day” — The covenant is sealed
Joshua formally renews the covenant between Israel and God. The phrase “made a covenant” in Hebrew literally means “cut a covenant,” referring to the sacrifices that were often made when ancient treaties were established.
This covenant included:
A statute and an ordinance — binding terms or regulations.
A written record — Joshua wrote these words in “the Book of the Law of God.” This suggests these final chapters were added to the sacred writings of Moses.
A physical memorial — the large stone set under the oak tree, near the sanctuary, served as a visible reminder.
D. “So Joshua let the people depart… every man unto his inheritance” — Israel dismisses in peace
After the covenant is renewed, Joshua sends the people back to their allotted lands. The nation leaves united in commitment, blessed with rest, land, and a renewed vow to serve the Lord.
E. Covenant Renewal Summary
Israel commits publicly — “We will serve the LORD.”
Joshua binds them to their words with witnesses: people and stone.
Joshua demands immediate obedience — put away idols, incline your heart.
A written covenant is made, a stone is set, and the assembly is dismissed.
Joshua 24:29–31 — The Death of Joshua: A Faithful Servant Finishes Well
“And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old. And they buried him in the border of his inheritance in Timnathserah, which is in mount Ephraim, on the north side of the hill of Gaash. And Israel served the LORD all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the LORD, that he had done for Israel.”
Joshua dies at 110 years old — the same age at which Joseph died (Genesis 50:26). His title at death is not “general,” “conqueror,” or “leader,” but “the servant of the LORD.” This is the highest honor a man of God can receive.
He is buried in Timnath Serah, the land he himself received as an inheritance (Joshua 19:49–50).
There is no mention of national mourning or a grand funeral procession. Joshua seems to have desired to leave quietly, wanting God to be remembered more than himself.
The greatest testimony to his life is this: “Israel served the LORD all the days of Joshua.” His leadership produced a generation that remained faithful.
Even after Joshua’s death, the elders who had seen the works of the Lord with their own eyes continued to lead the nation faithfully. This is a legacy of godliness — a leader who not only walked with God but inspired others to do the same.
Joshua 24:32 — The Burial of Joseph’s Bones
“And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph.”
This simple verse ties up a promise made centuries before. In Genesis 50:25, Joseph made the sons of Israel swear to carry his bones from Egypt to the Promised Land. He believed God would bring them home.
Now, around 400 years later, that oath is fulfilled. Joseph’s bones are laid to rest in Shechem, in land which Jacob bought long ago (Genesis 33:19).
This small detail matters because:
It shows God keeps His promises, down to the smallest detail.
Joseph’s burial is recorded in Hebrews 11:22 as an act of faith — he believed God would deliver Israel and bring them to this land.
This burial connects the patriarchal promises with the fulfilled conquest.
Joshua 24:33 — The Death and Burial of Eleazar
“And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim.”
Eleazar, son of Aaron and high priest during Joshua’s leadership, also dies. He represents the priesthood link to the generation of Moses and Aaron. With his death, another pillar of the Exodus generation passes away.
He is buried in land belonging to his son Phinehas, the priest known for his zeal in Numbers 25.
With Eleazar gone, the next generation — led now by Phinehas — must carry on the covenant faithfulness.
Final Reflection on Joshua 24
As the book closes, three burials are recorded:
Joshua — the faithful leader, servant of the LORD
Joseph’s bones — the faithful dreamer whose faith outlived him
Eleazar — the faithful priest connecting Moses to the next generation
Each burial site is in the Promised Land. Each one represents covenant fulfillment. The conquest is complete. The land is possessed. The people are in covenant with God.
Yet the message is clear — every generation must decide to serve the LORD. Their leaders are gone. Their God remains.
