Joshua 24: The covenant at Shechem and the death of Joshua.

In the beginning of this final chapter, Joshua recounts God’s work for Israel in great detail, spanning the time before Abraham through Isaac and Jacob, the Israelites’ time as slaves in Egypt, and the exodus through the wilderness for many years, culminating with crossing the Jordan and taking Jericho.

Joshua then told the people of Israel that they were to choose whom they would serve: the gods of their fathers, or the Lord God of Israel. The people strongly affirmed that they would follow the Lord and be faithful to Him. They repeated this several times. Then Joshua told them that they were witnesses of their choice, and he renewed the covenant with them there, at Shechem. To mark the covenant, Joshua took a large stone and set it up as a witness to remind the Israelites of what they had sworn that day.

And after all of this, Joshua died, and was buried within his inheritance at Timnath Serah. Israel served the Lord all the days of Joshua, and continued to serve the Lord for some time after. And also Eleazar, the chief priest of Israel, died.

The bones of Joseph, which had been carried by Israel since they left slavery in Egypt, were then given their final resting place at Shechem in a plot of land originally bought by the family of Joseph.

The spiritual meaning of this chapter is all about commitment and devotion in our relationship with the Lord. Joshua’s review of events at the beginning is a reminder that the Lord leads us through life, with all its trials and blessings (see Swedenborg’s work, Heaven and Hell 18). In the work of regeneration, a high state of peace and of the Lord’s presence in us is followed by a state where we are in temptation and under attack from hell. In contrast, a state of temptation in which we stand firm and depend on the Lord leads to a state of trust, confidence, and the return of the Lord’s peace (see Swedenborg’s work, Arcana Caelestia 933[2]).

Our spiritual life involves many repeated choices. This is why it is significant that the Israelites repeated their promise to serve the Lord so many times. We may feel that our decision to follow the Lord is a final one, but the reality is that we uphold (or refute) this decision in our actions each and every day. We will need to choose time and time again, even though we believe we would always choose the Lord (see Swedenborg’s work, Divine Providence 321[5]).

A covenant is a formal agreement. Biblical covenants are between people and the Lord. The Lord will always honor his part in the covenant, and we are to ensure that we will honor our part. Spiritually, the covenant is about the empowerment in declaring our commitment to the Lord. ‘This I will do.’ There is no longer any uncertainty or vagueness about our commitment to God. It has been sealed (Arcana Caelestia 1038).

The fact that Joshua commemorates the covenant with a stone also has important spiritual significance for us. A stone represents the strength and durability of truth when it becomes a permanent factor in our life. Committing to follow the Lord’s truths gives us a sturdy foundation in life.

When a story in the Bible mentions death, it always reflects the changing of some state in us. When Joshua and Eleazar the priest die, it is like moving on from a state which has served us well into a new and different state. In our regeneration, the Lord wants us to keep exploring new thoughts and decisions, so that we are always progressing and never complacent (Arcana Caelestia 1382).

The mention of Joseph’s bones at the very end of the chapter is also very significant. These bones of Joseph stand for the continuity of the Lord’s truth, wisdom and providence with us and for us. They also stand for the preservation of all that happens in a person’s life. All of these events make us the people we are, and will always keep shaping our spirit (Arcana Caelestia 6592).

6592. 'And you shall cause my bones to go up from here' means that there will be a representative of the Church but not a Church which also exists on an internal level. This is clear from the representation of 'Joseph' as the internal of the Church, dealt with above in 6587; and since he represents the internal of the Church, that which is the most external or the outermost area of the Church, thus that which forms the representative part of it, is meant by his 'bones'. For the representative acts which existed in the Ancient Church and which were also established among the descendants of Jacob constituted outermost forms within the Church; but the things those acts meant and represented were the inner realities of the Church. These - the inner realities - are meant by 'the flesh' which holds the spirit within it; but the outer forms are meant by 'the bones'. From this one may see what the Church is like when it is concerned solely with outer forms, without their inner realities, namely like the bones forming the framework of a person's body without the flesh. As regards the fact that no Church, only a representative of the Church existed among the Israelite and Jewish people, see 4281, 4288, 4307, 4500, 4680, 4844, 4847, 4903, 6704; and a representative of the Church was not established among them until they had been completely vastated internally, or else they would have rendered holy things profane, 4289.