Joshua’s speech here, notes Abravanel, is basically identical to the one conveyed in the
previous chapter. Why the back-to-back reiteration, he asks? Hadn’t Joshua just convened his
brethren, and the community heads for purposes of buoying their spirits in the face of their
leader’s imminent demise, and with the goal of pressing them to remain faithful the One
Above?
“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.”
Here’s Abravanel’s answer. After Joshua spoke to his co-religionists in the last chapter, the
room went quiet, if you will. No one uttered a word. This did not sit well with Joshua; the
silence unnerved him. It did more. It caused him to redouble his efforts. Thus, he resolved to
speak up again. This time, however, the format of the leader’s address would be different. He
would seek to engage them with pointed questions. In this way, the people would have to say
something. As we read in Joshua 24, the change worked. Joshua plied the Hebrews with direct
questions – will you serve God or will you abandon Him for a plethora of gods? The nation’s
response resulted in a renewed commitment to the Maker.
“And Joshua gathered all the tribes of Israel to Shechem…” Seemingly, Joshua had transported
the holy ark from Gilgal to Shechem for his valediction. Why? Joshua intended the Hebrews to
confirm their commitment to the covenant. Next, Abravanel asks the import of the venue:
Shechem. Joshua recalled Jacob’s clarion call to his family in Shechem, to come clean from
foreign influences: “Then Jacob said unto his household, and to all that were with him: Put
away the strange gods that are among you, and purify yourselves, and change your garments”
(Genesis 35:2). Joshua’s message to his brethren carried a similar sentiment.
Joshua’s final speech recounted God’s multifaceted acts of kindness to the Chosen People.
Among them, we list three of the six that Abravanel counts.
- Extricating the Jewish patriarch from his milieu’s evil ways: “And Joshua said unto all the
people: Thus says the LORD, the God of Israel: Your fathers dwelt of old time beyond the
river, even Terah, the father of Abraham, and the father of Nahor; and they served
other gods.” - Increasing the Jewish population: “And I took your father Abraham from beyond the
river, and led him throughout all the land of Canaan, and multiplied his seed, and gave
him Isaac.” Though Sarah and Rebeccah were reproductively impaired, the Maker
intervened, allowing them to give birth to Isaac and Jacob respectively. - God settled Esau in Mount Seir, while He brought Jacob and his family to Egypt. “And I
gave unto Isaac Jacob and Esau; and I gave unto Esau mount Seir, to possess it; and
Jacob and his children went down into Egypt.” God had not given Esau the Torah and its
commandments. For that matter, nor had He instilled within Esau divine values or
refined character traits. God, on the other hand with Jacob and his descendants, doted.
That is, the Creator utilized the Egyptian bondage as a stepping stone for His people to
acquire true faith and belief.
In the interest of brevity, we omit the last three acts of divine favor that Joshua now recaps for
the Jews. But, why does Joshua relate these things at this time? Foremost on his mind was
posterity, and a promise he sought the Jews to make: “Now therefore fear the LORD, and serve
Him in sincerity and in truth; and put away the gods which your fathers served beyond the
river, and in Egypt; and serve you the LORD.”
In this vein, Joshua concluded his speech to the people. When he made an end of speaking,
“Joshua sent the people away, every man unto his inheritance.” Soon thereafter, the prophet
passed: “And it came to pass after these things, that Joshua the son of Nun, the servant of the
LORD, died, being a hundred and ten years old.”