said Joshua
Joshua, the leader of Israel after Moses, is speaking. His authority is derived from his role as the appointed leader by God, and his words carry the weight of divine instruction. Joshua's leadership is characterized by his faithfulness and obedience to God, and his speech here is a culmination of his leadership journey. Historically, Joshua is seen as a type of Christ, leading his people into the Promised Land, which adds a layer of typological significance to his words.

throw away the foreign gods
This command is a call to renounce idolatry. The Hebrew word for "throw away" is "הָסִירוּ" (hasiru), which means to remove or take away. The "foreign gods" refer to the idols and deities worshiped by the surrounding nations, which the Israelites were tempted to follow. This command is rooted in the first of the Ten Commandments, emphasizing the exclusivity of worship due to Yahweh alone. Archaeological findings have shown that idol worship was prevalent in the ancient Near East, making this command both a spiritual and cultural challenge for the Israelites.

that are among you
This phrase indicates that the foreign gods were not just external threats but had infiltrated the community of Israel. The presence of these idols "among you" suggests a need for internal purification and a return to covenant faithfulness. It highlights the insidious nature of idolatry, which can become embedded within the community if not actively resisted.

and incline your hearts
The Hebrew word for "incline" is "הַטּוּ" (hattu), which means to stretch out or extend. This phrase is a call to direct one's inner being, thoughts, and desires towards God. The heart, in Hebrew thought, is the center of will and decision-making. Thus, inclining one's heart is an act of volition, a deliberate choice to align one's life with God's will.

to the LORD
The term "LORD" is the English representation of the Tetragrammaton, YHWH, the personal name of God revealed to Moses. This name signifies God's eternal, self-existent nature and His covenant relationship with Israel. By calling the people to incline their hearts to the LORD, Joshua is urging them to renew their commitment to the covenant and to recognize God's sovereignty and faithfulness.

the God of Israel
This phrase reaffirms the identity of the LORD as the specific deity who has chosen and covenanted with Israel. It distinguishes Yahweh from the foreign gods and emphasizes the unique relationship between God and His people. Historically, this relationship is marked by God's acts of deliverance, provision, and guidance, as recounted throughout the book of Joshua. The call to serve "the God of Israel" is a call to remember and respond to God's past faithfulness with present obedience.

(1) the word is the same as we find translated in ver. 17, "through whom." And

(2) the internal scrutiny which the law demanded was hardly so well understood at this early period as by diligent study it afterwards became. The plain provisions of the law demanded obedience. Comparatively little heed was given at first to inward feelings and tendencies. There can be little doubt that the meaning is precisely the same as in Genesis 35:2, and that though the Israelites dare not openly worship strange gods, yet that teraphim and other images were, if not worshipped, yet preserved among them in such a way as to be likely to lead them into temptation. The history of Micah in Judges 17:5 is a proof of this, and it must be remembered that this history is out of its proper place. The zealous Phinehas (Judges 20:28) was then still alive, and the worship at Micah's house had evidently been carried on for some time previous to the disgraceful outrage at Gibeah. The putting away the strange gods was to be the outward and visible sign, the inclining of the heart the inward and spiritual grace wrought within them by the mercy of God. For it is not denied that God desired their affections, and that those affections could scarcely be given while their heart went secretly after idols. It may be further remarked in support of this view that the Israelites are not exhorted to turn their heart from the false gods, but to put them away. It is a plain, positive precept, not a guide for the inner consciousness. On the other hand, the command to incline the heart to the Lord rests upon the simple ground of common gratitude. St. Augustine thinks that if any false gods were secretly in Israel at this time, they would have been met by a severer punishment than that accorded to Achan. Masius - "pace divini viri" - proceeds to argue that murders, thefts, and adulteries were worse sins than those of Achan, that it were not reasonable to suppose that Israel was free from such sins, and they were not punished like Achan's. He forgets to urge

(1) that the condition of the children of Israel was very different in Achan's time to that of the death of Joshua, and . . .

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