<p><em>Free to Serve</em></p><p>As a true and faithful leader, Joshua respects the free will of his people and wishes that Israel would serve the Lord out of free choice rather than compulsion. That was exactly the point made by the deliberate use of the verb “chosen” (see <a href="https://www.biblegateway.com/passage/?search=Josh%2024:22&version=KJV&src=tools" target="_self">Josh. 24:22</a>). In other passages <em>baḥar,</em> “to choose,” describes Yahweh’s election of Israel (<a href="https://www.biblegateway.com/passage/?search=Deut%207:6-7&version=KJV&src=tools" target="_self">Deut. 7:6-7</a>; <a href="https://www.biblegateway.com/passage/?search=Deut%2010:15&version=KJV&src=tools" target="_self">Deut. 10:15</a>; <a href="https://www.biblegateway.com/passage/?search=Deut%2014:2&version=KJV&src=tools" target="_self">Deut. 14:2</a>). Israel is free to say “no” to Yahweh after their divine election, but that would be nonsensical and absurd. Israel can say “yes” to God and continue to live, or they can turn their backs on Him and cease to exist.</p><p><em>What </em>was Israel’s response to Joshua’s appeal? (<a href="https://www.biblegateway.com/passage/?search=Josh%2024:16-18&version=KJV&src=tools" target="_self">Josh. 24:16-18</a>). Why do you think Joshua reacted to their answer in the way he did? (<a href="https://www.biblegateway.com/passage/?search=Josh%2024:19-21&version=KJV&src=tools" target="_self">Josh. 24:19-21</a>).</p><p>In their categorically positive answer, the Israelites recognize that the God of the patriarchs and of their fathers is now also “<em>our</em> God” (<a href="https://www.biblegateway.com/passage/?search=Josh%2024:17-18&version=KJV&src=tools" target="_self">Josh. 24:17-18</a>, NKJV), whom they are willing to serve with undivided allegiance. After such an unquestionable affirmation of their loyalty, we would expect words of affirmation and encouragement from Joshua. However, this is not the case. The dialogue between Joshua and the people takes a radical turn in which Joshua seems to play the role of the devil’s advocate. He shifts from speaking about God’s gracious providence in the past to threatening the Israelites with a picture of a God who is not easy to serve.</p><p>Joshua knows the instability of the first generation, who promised to obey God in similar terms (<a href="https://www.biblegateway.com/passage/?search=Exod%2019:8&version=KJV&src=tools" target="_self">Exod. 19:8</a>, <a href="https://www.biblegateway.com/passage/?search=Exod%2024:3&version=KJV&src=tools" target="_self">Exod. 24:3</a>, <a href="https://www.biblegateway.com/passage/?search=Deut%205:27&version=KJV&src=tools" target="_self">Deut. 5:27</a>), yet who forgot their promises while the words were still on their lips (<a href="https://www.biblegateway.com/passage/?search=Exodus%2032&version=NKJV" target="_self">Exodus 32</a>). Thus, Joshua, by means of rhetoric, wants to make the Israelites aware of several things. <em>First</em>, the decision to serve God is a serious one. It will have to shape the entire nation according to God’s revelation. The blessings of pursuing that goal are evident, but the consequences of disobedience must also be fully understood. Forgiveness of sins is not an unalienable right of humanity but a miracle of God’s grace.</p><p><em>Second</em>, the decision of the Israelites to serve God must be their own decision, not something imposed by a leader, even Joshua.</p><p><em>Third,</em> Israel must realize that humans cannot serve God in their own strength. Serving God is not achieved by a mechanical adherence to the stipulations of the covenant but by a personal relationship with the saving Lord (compare with <a href="https://www.biblegateway.com/passage/?search=Exod%2020:1-2&version=KJV&src=tools" target="_self">Exod. 20:1-2</a>; <a href="https://www.biblegateway.com/passage/?search=Deut%205:6-7&version=KJV&src=tools" target="_self">Deut. 5:6-7</a>).</p><p></p>