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Joshua 24:1. Joshua gathered — It is likely that Joshua, living longer than he expected when he delivered the foregoing discourse to the Israelites, called the people together once more, that he might give them still further advice before he died; as Moses addressed them in several pathetic speeches before his departure from them. Or perhaps it was Joshua’s custom to assemble them frequently, in order that he might remind them of their duty, and enforce it upon them. All the tribes of Israel — Namely, their representatives, or, as it follows, their elders, their heads, their judges, and officers. To Shechem — To the city of Shechem, a place convenient for the purpose, not only because it was a Levitical city, and a city of refuge, and a place near Joshua’s city, but especially for the two main ends for which he summoned them thither. 1st, For the solemn burial of the bones of Joseph, and probably of some others of the patriarchs, for which this place was designed. 2d, For the solemn renewing of their covenant with God; which in this place was first made between God and Abraham, (Genesis 12:6-7,) and afterward renewed by the Israelites at their first entrance into the land of Canaan, between the two mountains of Ebal and Gerizim, (chap. Joshua 8:30, &c.,) which were very near Shechem: and therefore this place was most proper, both to remind them of their former obligations to God, and to engage them to a further ratification of them. Before God — As in God’s presence, to hear what Joshua was to speak to them in God’s name, and to receive God’s commands from his mouth. He had taken a solemn farewell before: but as God renewed his strength, he desired to improve it for their good. We must never think our work for God done till our life be done.

Joshua 24:2. Joshua said unto all the people — To the elders, by whom it was to be imparted to all the rest, and to as many of the people as came thither. He spake to them in God’s name, and as from him, in the language of a prophet. Thus saith the Lord — Jehovah, the great God, and the God of Israel, whom you are peculiarly bound to hear. This is an argument that he uttered all that follows by the divine inspiration and impulse. Indeed he was no less the prophet than the political head of the nation. Your fathers dwelt on the other side of the flood — Or, the river, namely, Euphrates, so called by way of eminence. They served other gods — That is, both Abraham and Nahor were no less idolaters than the rest of mankind. This is said to prevent their vain boasting in their worthy ancestors, and to assure them that whatsoever good was in, or had been done by their progenitors, was wholly from God’s free grace, and not for their own merit or righteousness.

Joshua 24:3. I took — I snatched him out of that idolatrous place, and took him into acquaintance and covenant with myself, which was the highest honour and happiness he was capable of. And led — That is, I brought him after his father’s death into Canaan, (Genesis 12:1,) and I conducted and preserved him in all his travels through the several parts of Canaan. And multiplied — That is, gave him a numerous posterity, not only by Hagar and Keturah, but even by Sarah and Isaac. Gave him Isaac — By my special power and grace, to be heir of my covenant, and all my promises, and the seed in or by which all the nations were to be blessed.

Joshua 24:4. I gave unto Esau mount Seir — That he might leave Canaan entire to his brother Jacob and his posterity, Genesis 36:7-8. But Jacob went down into Egypt — Compelled by a grievous famine, and because the time was not come when God intended to plant him and his posterity in Canaan. In Egypt they suffered a long and grievous bondage, from which God having delivered us, I shall now pass it over.

Joshua 24:7. Your eyes hare seen what I have done in Egypt — He speaks this to the elders, (Joshua 24:1,) who were such not only in power and dignity, but many of them by age; and as there were not sixty years past since the plagues were inflicted on Egypt, it is probable that a considerable number of those present had been witnesses of them, and had seen with their own eyes the Egyptians lie dead upon the sea-shore, Exodus 14:30. And, not being twenty years old at that time, they were exempted from the dreadful sentence denounced and executed upon all that were older.

Joshua 24:9-10. Balak warred against Israel — Not indeed by open force, but by crafty counsels, warlike stratagems, and wicked devices. I would not hearken unto Balaam — It appears by this that Balaam had a great inclination to do what Balak desired, and that he asked leave of God to curse Israel; and therefore it is not strange that God, who permitted him simply to go, was highly angry with him for going with so wicked an intent, Numbers 22:22; Numbers 22:32. So I delivered you — From Balak’s malicious designs against you.

Joshua 24:11-12. I delivered them into your hand — Namely, successively; for in these few words he seems to comprise all their wars, which, being fresh in their memories, he thought it needless particularly to mention. I sent the hornet before you — This may signify, either that before the Israelites came into those parts, God sent hornets, which so infested the inhabitants, that many of them were compelled to leave their country; or that, when they were actually engaged in battle with their enemies, these dreadful swarms, which first appeared in their war with Sihon and Og, tormented the Canaanites with their stings, and terrified them with their noise, so that they became an easy prey to Israel. God had promised to do this for them, Exodus 23:27-28; and here Joshua reminds them of the fulfilment of the promise.

Joshua 24:14. Put away the gods — By this it appears, that although Joshua had doubtless prevented and purged out all public idolatry, yet there were some of them who practised it in their private houses and retirements. Your fathers — Terah, and Nahor, and Abraham, as Joshua 24:2, and others of your ancestors. In Egypt — See Ezekiel 23:3; Ezekiel 23:8; Ezekiel 23:19; Ezekiel 23:21; Ezekiel 23:27. Under these particulars, no doubt, he comprehends all other false gods which were served by the nations among whom they were, but only mentions these, as the idols which they were in more danger of worshipping than those in Canaan; partly because those of Canaan had been now lately and palpably disgraced by their inability to preserve their worshippers from total ruin; and partly because the other idols came recommended to them by the venerable name of antiquity, and the custom of their forefathers.