Joshua Commentary

The account of Israel’s soldiers walking around Jericho until its walls came tumbling down is one of the most famous in the Bible. Joshua had served as Moses’ apprentice, so when God appointed Joshua as Israel’s leader, he was ready. He led the Israelites across the Jordan River and through two campaigns that enabled them to settle the hill country of Canaan. As they began to live there, Joshua divided the land among Israel’s twelve tribes. The book of Joshua reveals much about God: He judges sin and faithfully keeps his promises.

Setting

When Israel was in Egypt, they were enslaved by a nation that was the most powerful, prosperous, and secure on earth. But God intervened on Israel’s behalf, and Egypt was devastated. The Israelites then spent forty years in the wilderness because they refused to believe that God could do for them in Canaan what he had already done in bringing them out of Egypt. The disbelieving generation died and a new generation came of age. The new generation believed God’s promises and was ready to invade the land of Canaan.

Ancient Canaan was subdivided by geographical features into four narrow north–south strips. (1) To the east of the Jordan River was the plateau of Transjordan (the land “across the Jordan”). (2) Westward, the land drops steeply into the deep cut of the Jordan River valley. The deepest dry point of this valley, the shore of the Dead Sea, marks the lowest dry land on the surface of the earth. (3) The central hill country runs from the mountains and hills of Galilee in the north to the Negev in the south. (4) The Coastal Plain lies along the Mediterranean Sea, interrupted near its northern end by the ridge of Mount Carmel that juts into the sea. In the narrative of Joshua, Israel began at Acacia Grove in Transjordan, crossed the Jordan River, conquered Jericho and the central hill country, and took up settlements in the regions that had been cleared.

Much of Canaan was organized into small city-states, each with its own king. These city-states were grouped in ever-shifting coalitions. The assembling of a southern and then a northern coalition against the invading Israelites was as close to total unity as these city-states ever came. However, even these coalitions were not enough to save the Canaanites.

Summary

The first half of Joshua (chs 1–12) is among the most dramatic narratives in the Bible. In preparing Israel to cross the Jordan, Joshua sent two young men to scout out Jericho, a town Israel would have to conquer in order to enter the hill country. The young scouts were aided by a woman named Rahab, and they promised to spare her and her family in return for her help (ch 2). The Israelites crossed the Jordan River, the flow of which had been miraculously halted (ch 3). Then God gave Israel the city of Jericho by causing its walls to fall (ch 6).

Possession of Jericho opened the routes that ascended westward into the hill country. But a man named Achan disobeyed God’s instructions, displeasing the Lord, and Israel suffered a setback before Achan’s sin was discovered and judged (ch 7). God then gave Joshua a resounding victory over the hastily gathered coalition of southern Canaanite city-states; God even granted Joshua’s request for the sun and moon to stand still until the victory was complete (ch 10). Joshua then turned northward, where he gained a similarly decisive victory over a northern coalition of city-states (ch 11). The entire hill country, from the Negev in the south to Upper Galilee in the north, now lay open for Israelite settlement.

The second half of Joshua (chs 13–24) contains the informative account of the allotment of Israel’s territory, including detailed descriptions of the territories given to Judah, Benjamin, and Joseph (chs 15–19); these tribes became the central tribes of Israel. Caleb’s and Joshua’s inheritances begin and end this section of territorial allotments (chs 15 and 19). The designation of six cities of refuge (ch 20) and the assignment of towns to the Levites within each tribal territory (ch 21) complete the process of allotting the land to the tribes. The 2½ tribes given land on the east side of the Jordan River were released to return home, but they had to clear up a misunderstanding with the western tribes about the building of a memorial (ch 22). The book concludes with Joshua’s farewell (ch 23), his convening of the people to renew their covenant with God, and three prominent funerals (ch 24).

Author and Date

Nowhere does the book of Joshua claim that Joshua was its author. Both the frequent occurrence of the phrase “to this day” and the reference to The Book of Jasharthe book of Jasher as a source for Joshua indicate that the book was written after Joshua’s death. Yet the occurrence of the pronoun “we” in portions of the narrative provides evidence that at least some of the book is based on personal recollections of Joshua and of those under his command. It is likely that the book of Joshua existed in more or less its present form no later than Israel’s early monarchy (the time of David and Solomon). The human author or authors of Joshua remain anonymous.

Joshua as History

In the last two centuries, some scholars have attempted to discredit the historical validity of Joshua by arguing that Transjordan (the area east of the Jordan River) and the cities of Jericho and Ai were not occupied when Israel entered Canaan, so Israel could not have conquered them. However, archaeological surveys show that Transjordan was occupied when Israel entered Canaan and that Jericho was indeed destroyed as Joshua describes.

Other scholars argue that accounts having an explanatory purpose (such as those explaining the origin of a name) cannot be historical. However, although some explanatory accounts found in ancient texts are mythical or false, many others are historically accurate. The content of the book of Joshua was probably first written down near the time of the events it includes. It shows every indication of being historically accurate, even though it does not answer every historical question readers might bring to it.

For most of the time that it has been part of the Scriptures, the book of Joshua has been regarded as reliable history. The books of Joshua, Judges, Samuel, and Kings stand in contrast with the epic, mythical, and royal self-congratulatory literature produced by surrounding cultures. These biblical books provide a selective history of ancient Israel in the land where God placed them. And they were written from a prophetic perspective—from the same point of view as Isaiah, Jeremiah, Ezekiel, and the twelve Minor Prophets—which regarded Israel as living in a covenant relationship with God.

Joshua thus records only the broad outlines of Israel’s entry into Canaan. The book of Joshua neither states nor implies that Israel destroyed all of the Canaanites and their cities. Many Canaanites remained, as the following book of Judges also makes clear. The multi-generation history of Israel recorded in Judges shows that Israel gradually became stronger and absorbed the Canaanites. By the time of King David, most people of the land regarded themselves as Israelites, although some distinct groups still remained (e.g., 2 Sam 5:6-8).

Meaning and Message

The book of Joshua emphasizes the fulfillment of God’s covenant promises to Abraham, Isaac, and Jacob. The patriarchs had traversed the land as resident aliens; now their descendants occupied it as the beneficiaries of God’s faithfulness to his promise. Even the burials at the close of the book emphasize that point. Whereas Abraham had to buy a small parcel of land to bury Sarah, now Joseph, Joshua, and Eleazar were honored with burials in the territory God had given to their descendants.

The book of Joshua demonstrates that God speaks and acts with integrity and that he can be trusted to fulfill his promises. The book conveys this message in both subtle and obvious ways. The scouts’ faithfulness to Rahab and her family reflects and affirms the faithfulness of the God who had brought them to her house. The giving of Caleb’s inheritance at the beginning of the tribal allotments and the giving of Joshua’s at the end bear testimony to God’s recognition of those who remain faithful to him throughout their lifetime. Joshua also records that Israel constructed stone memorials throughout the country. These monuments served as visual aids to teach generations of Israelite children about God’s absolute faithfulness. These stone monuments eventually crumbled or were carried away for other uses, but the book of Joshua itself remains as an enduring memorial, still giving testimony of God’s goodness and faithfulness.

The book of Joshua also records some disturbing events. Israel destroyed Jericho and Ai and all their people. Many Israelites, including Achan and his family, died because of Achan’s sin. God fought the Canaanite coalitions that tried to prevent Israel from establishing themselves in the land. These and other episodes remind readers of the deadly seriousness of sin.

In a culture where women and their rights were held with little or no regard, Joshua records a different perspective. When the land was allocated among the clans of Manasseh, the daughters of Zelophehad received their father’s inheritance, as God had instructed. Rahab’s saving of the two young scouts in the dramatic opening episode of the book also provides a radically positive assessment of a woman’s place in God’s economy.

The book of Joshua has much for contemporary readers to ponder about God himself, the consequences of human good and evil, and God’s passionate commitment to human redemption and the restoration of the divine-human relationship.

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and Sa2 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as Sa1 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; Sa1 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; Kg2 14:7), rights and possessions (Jdg 1:21; Sa1 27:6), customs and usages (Sa1 5:5; Kg2 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (Sa1 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zac 6:11, Zac 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church (Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] —all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with Kg1 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

Next: Joshua Chapter 1