Study Notes for Joshua
JOSHUA—NOTE ON 1:1–5:15 Crossing into the Land. Leadership of Israel passes from Moses to Joshua, who has been chosen (see Deut. 31:1–8) to lead the people to their inheritance in Canaan, the Land of Promise.
JOSHUA—NOTE ON 1:1 After the death of Moses links the book of Joshua to the preceding “five books of Moses” (the Pentateuch), the last of which ends with Moses’ death (Deuteronomy 34). Similarly, the book of Joshua will end and the book of Judges will begin with references to Joshua’s death (Josh. 24:29; Judg. 1:1; 2:8). These notices link the books together and show that the Lord continues to deal with his people Israel through key leaders. That Joshua, the son of Nun, was an Ephraimite is clear from Num. 13:8, but little else is known of his father, Nun. Joshua himself is mentioned some 30 times in the Pentateuch, three times under his original name Hoshea (“salvation”) and the remainder as Joshua (“Yahweh saves”), the name Moses gave him (Num. 13:16). His first appearance is as a military commander, fighting the Amalekites shortly after Israel’s exodus from Egypt (Ex. 17:8–13). As Moses’ assistant, Joshua accompanied him at least partway up Mount Sinai (Ex. 24:13; 32:17). He also assisted Moses at the tent of meeting, where the Lord would “speak to Moses face to face” (Ex. 33:11). Joshua was among the 12 men sent to explore the land of Canaan (Num. 13:8). He joined Caleb in encouraging the people to trust God for victory (Num. 14:6–9). Because of this act of faith, he and Caleb were the only ones from their generation allowed to enter the Promised Land. Near the time of Moses’ death, when Moses requested that a new leader be appointed, the Lord instructed him to choose Joshua (Num. 27:18–19). Joshua was to lead Israel into the Promised Land (Deut. 1:38; 3:28; 31:23) and divide it among the tribes (Num. 34:17).
JOSHUA—NOTE ON 1:2 the land that I am giving to them. The promise first given to Abraham (Gen. 12:1–3) included three key elements: family (Abraham’s descendants would become a great nation); blessing (Abraham’s descendants would enjoy the blessings of covenant relationship with the Lord and would in turn be a blessing to the nations); and land (Gen. 12:1, 5–7; 15:18). The dominant theme of the book of Joshua is the Lord’s faithfulness in fulfilling all his “good promises” (Josh. 21:45), especially the promise of land (1:6; 21:43).
Joshua 1:1–9 as a “Table of Contents” for the Rest of the Book
| “Table of Contents” Item: | Corresponds To: |
|---|
| “arise, go over this Jordan . . . into the land that I am giving . . . to the people of Israel” (1:2–5) | Israel conquers Canaan (1:10–12:24) |
| “you shall cause this people to inherit the land” (1:6) | Israel’s inheritance distributed (chs. 13–21) |
| “be strong and very courageous, being careful to do according to all the law . . .” (1:7–9) | Covenant renewal (chs. 22–24) |
JOSHUA—NOTE ON 1:3 Every place that the sole of your foot will tread upon. Even though the Lord is giving Israel the land, they still have to step out in faith and take it (see vv. 9, 18).
JOSHUA—NOTE ON 1:4 This description recalls Num. 34:1–12, where the Lord provides Moses more detailed boundaries of the land Israel will have in Canaan (see also Gen. 10:19; 15:18; Num. 13:17–22; Deut. 1:7).
JOSHUA—NOTE ON 1:5–9 Be strong and courageous (see Deut. 31:6–8, 23). Joshua will need strength and courage to accept his task (you shall cause this people to inherit the land); to obey the Torah (Book of the Law); and to resist being terrified (do not be frightened, and do not be dismayed).
JOSHUA—NOTE ON 1:12 For Moses’ instructions to the Reubenites, the Gadites, and the half-tribe of Manasseh, see Num. 32:6–28.
JOSHUA—NOTE ON 1:13 Like the OT notion of shalom (“peace, well-being”), rest suggests freedom from threat, the enjoyment of one’s inheritance, security within the borders of the land, and a state of all-around well-being.
JOSHUA—NOTE ON 1:14 Only the men were expected to participate in combat (see note on Jer. 50:37).
JOSHUA—NOTE ON 2:1 Shittim was east of the Jordan River, though its exact location is unknown (see Num. 25:1–3). into the house of a prostitute. There is no suggestion of a sexual relationship between the spies and Rahab. Her house most likely was a kind of inn or way station and a logical place to gather information. Although a prostitute, Rahab was saved by God’s mercy. She is remembered as an ancestor of Christ (Matt. 1:5), and for her faith (Heb. 11:31) and good works (James 2:25).
FACT
Double walls. Like several other ancient cities, Jericho was most likely protected by a double wall. Poorer citizens of the city often built their homes between the inner and outer walls.
JOSHUA—NOTE ON 2:2 it was told to the king of Jericho. Canaan was made up of various city-states. Each had a central city surrounded by villages and farmland and its own “king.” Many of the cities were walled.
JOSHUA—NOTE ON 2:4 I did not know. The author does not pass judgment on Rahab’s deceptive response (compare note on 1 Sam. 19:14).
JOSHUA—NOTE ON 2:6 Flax is the plant from which linen is made. The flat rooftops of houses were convenient places for drying the stalks.
JOSHUA—NOTE ON 2:7 The Jordan River was generally impassable except by swimming or wading at shallow areas (or fords). One of the few places where the Jordan could be crossed was near Jericho (on Jericho, see note on 6:1–2). The king’s men probably hoped to catch the fleeing spies there.
JOSHUA—NOTE ON 2:9 I know that the LORD has given you the land. Rahab shows remarkable awareness of Israel’s history (see 1:2). The fact that she later “lived in Israel” (6:25) suggests that Rahab experienced a genuine spiritual conversion.
JOSHUA—NOTE ON 2:10 In Genesis 15 the Lord promised Abraham that his descendants would inherit the land of Canaan after the wickedness of the Amorites was complete. The term “Amorite” describes the inhabitants of Canaan generally, and the inhabitants of the hill country specifically. Sihon and Og. See Numbers 21; Deuteronomy 3.
JOSHUA—NOTE ON 2:11 as soon as we heard . . . our hearts melted. Compare Ex. 15:14–15. On Rahab’s apparent faith, see note on Josh. 2:9.
Rahab
Rahab was a Gentile prostitute who lived in Jericho. When Joshua sent two spies to gather information about the city, she hid the men from the king. She also deceived the men who came looking for the spies. She convinced them to leave the city in pursuit of the spies, who were actually hidden on her roof. She demonstrated a remarkable awareness of Israel’s history and of the Lord’s intention to give Israel the land of Canaan. In response to her kindness, Joshua spared Rahab and her household when Israel destroyed Jericho. Rahab was Boaz’s mother and is one of four women listed in the genealogy of Jesus. She is commended in the NT for her faith and for her good works. (Joshua 2:10–11)
JOSHUA—NOTE ON 2:12–14 we will deal kindly and faithfully with you. The spies’ response reflects the gracious character of Israel’s God. The distinction between Israel and Canaan was not based on race but on loyalty to the Lord. The general instruction to destroy the Canaanites (see Deut. 7:1–2; and note on Josh. 6:17–18) did not apply to people who came to genuine faith in Israel’s God.
JOSHUA—NOTE ON 2:24 The spies’ report echoes what Rahab herself said (v. 9). The good report of the two spies contrasts starkly with the bad report of the 10 spies 40 years earlier (Num. 13:25–33).
JOSHUA—NOTE ON 3:1–4:24 Chapters 3 and 4 form a unit, with the common theme of crossing the Jordan.
FACT
The Jordan River. In Hebrew, Jordan means “descending” or “downward.” From Galilee to the Dead Sea the river drops 600 feet (185 m) in 65 miles (105 km). The spring rains and snowmelt from Mount Hermon in the north flood the river, causing it to overflow its banks (3:15).
JOSHUA—NOTE ON 3:1 Shittim. See note on 2:1.
JOSHUA—NOTE ON 3:3 On the construction of the ark of the covenant and its significance, see Ex. 25:10–22. It was normally kept in the Most Holy Place of the tabernacle (and later in the temple).
JOSHUA—NOTE ON 3:4 Two thousand cubits is just over half a mile (0.8 km). From that distance, more people would have been able to see the ark and follow its path. The holiness of the ark may also have prompted this safe distance.
JOSHUA—NOTE ON 3:5 Consecrate yourselves. Sanctifying, or “separating,” oneself included washing one’s clothes and temporarily refraining from sexual relations (see Ex. 19:10–15).
JOSHUA—NOTE ON 3:7 Today I will begin to exalt you. The Lord acted through Joshua so that the people “stood in awe of him just as they had stood in awe of Moses” (4:14).
JOSHUA—NOTE ON 3:10–11 These seven people groups are described in Deut. 7:1 as “seven nations more numerous and mightier than yourselves.” the ark of the covenant of the Lord of all the earth. The literal Hebrew (see esv footnote) strongly connects the Lord to his ark (see Josh. 3:13) and highlights his presence with his people.
JOSHUA—NOTE ON 3:15 The Jordan overflows all its banks—caused by spring rains and snowmelt from the Mount Hermon region and the Jordan’s headwaters—throughout the time of harvest, that is, the grain harvest of March–April. Normally the Jordan has a 3- to 10-foot (0.9- to 3.0-m) depth and 90- to 100-foot (27- to 31-m) width. It would have been much more difficult to cross with the added water.
JOSHUA—NOTE ON 3:16 Apparently the water was stopped as far upriver as Adam, identified with modern Damiya, east of the Jordan and just south of where the Jordan and the Jabbok River join (about 18 miles [29 km] north of the fords of the Jordan). It is a place where mudslides have occasionally completely blocked the Jordan’s southward flow. the waters coming down from above stood and rose up in a heap. The waters could have been held back by mudslides, or through no visible natural means. Either way the event was miraculous, as it occurred just as the priests stepped into the water (v. 15).
JOSHUA—NOTE ON 3:17 all Israel . . . the nation. In Egypt and in the wilderness, Israel was referred to as a “people.” Now that they have entered the Promised Land, they begin to be called a “nation.”
JOSHUA—NOTE ON 4:2 twelve men. Each of the 12 tribes is represented, showing the importance of the Jordan crossing for all Israel (see 3:12).
Historical Books Timeline
| 1406 [or 1220] B.C. | Moses’ death; Israel’s entry into Canaan under Joshua |
| 1375 [or 1210] | Joshua’s death |
| 1375–1055 [or 1210–1050/42/30] | Period of the judges |
| 1050/42/30–1010 | Saul’s reign |
| 1010–971 | David’s reign |
| 971–931 | Solomon’s reign |
| 931–722 | Divided kingdom (Israel)—19 kings |
| 722 | Destruction of Samaria (Israel’s capital) by Assyria; Israel’s resettlement |
| 931–586 | Divided kingdom (Judah)—19 kings, 1 queen |
| 586 | Destruction of Jerusalem and temple by Babylon; Judah exiled to Babylon |
| 586–538 | Judah’s exile in Babylon |
| 561 | Release of King Jehoiachin from prison in Babylon |
| 539 | Cyrus II of Persia captures Babylon |
| 538 | First return of Jews to Jerusalem under Jeshua and Zerubbabel |
| 516 | Temple rebuilding completed |
| 478 | Esther and Mordecai rise in the Persian court |
| 458 | Ezra’s return to Jerusalem from Babylon |
| 445 | Nehemiah’s return to Jerusalem from Babylon |
| 445–??? | Walls of Jerusalem rebuilt |
| 433 | Nehemiah’s visit to Babylon and return to Jerusalem |
JOSHUA—NOTE ON 4:9 Joshua set up twelve stones in the midst of the Jordan. It is unclear whether this is a separate group of stones from those set up in Gilgal (vv. 8, 20). The Hebrew text could suggest a second memorial, but the larger context suggests only one set of stones. to this day. The “day” in question is the day either of the author of Joshua or of the historical sources he used (compare 2 Chron. 5:9).
JOSHUA—NOTE ON 4:13 plains of Jericho. The troops passed over a broad plain between Jericho and the Jordan River, some 5 miles (8 km) east of Jericho.
JOSHUA—NOTE ON 4:14 exalted. See 3:7.
JOSHUA—NOTE ON 4:20 The twelve stones that Joshua set up at Gilgal represent the first of seven stone memorials described in Joshua (see 7:26; 8:28–29; 8:32; 10:27; 22:34; 24:26–27).
JOSHUA—NOTE ON 4:21–23 These stones will help teach future generations to respect and obey the all-powerful God.
JOSHUA—NOTE ON 5:1–15 A new generation is circumcised to remind them of their privileged covenant relationship with God. The Passover celebration reminds them that God released them from slavery.
JOSHUA—NOTE ON 5:1 There was no longer any spirit in them explains why Israel is able to exist unopposed in enemy territory long enough for the events of ch. 5 to take place.
JOSHUA—NOTE ON 5:2 Make flint knives . . . circumcise . . . a second time. Circumcision was a reminder of God’s lasting covenant with Israel (Gen. 17:10–14). All males were circumcised when they were eight days old. Flint, or obsidian, was easily available and was particularly well suited for use in circumcisions.
FACT
Circumcision was widely practiced in the ancient Near East, though not by every people group. In Egypt, it was considered a rite of passage. For the people of Israel, however, it was a sign of the nation’s covenant with God. Flint or obsidian knives were generally used to perform circumcision.
JOSHUA—NOTE ON 5:6 Scripture frequently describes Canaan as a land flowing with milk and honey (see Ex. 13:5; Lev. 20:24; Num. 13:27; etc.).
JOSHUA—NOTE ON 5:9 The reproach of Egypt may have been the insults the Egyptians would have made if the Lord had not brought Israel into the Promised Land (Ex. 32:12; Num. 14:13–16; Deut. 9:28). It could also represent the disobedient generation that has now died (see Josh. 5:4–6).
JOSHUA—NOTE ON 5:10 For the background of the Passover, see Exodus 12; on the timing of the Passover, see Ex. 12:18; Lev. 23:5.
JOSHUA—NOTE ON 5:12 manna ceased. See Ex. 16:35. They no longer need the food that God gave them in the desert. They now enjoy the fruit of the land of Canaan.
JOSHUA—NOTE ON 5:13–14 a man was standing before him. Joshua seems to wonder if this man is an Israelite or an enemy solider. The commander of the army of the LORD answers “No,” that is, “Neither.” Joshua’s reaction to the man shows that Joshua believes this being possesses divine authority. The expression with his drawn sword in his hand appears in Num. 22:23, 31 and 1 Chron. 21:16, where it refers to the angel of the Lord. The “army of the LORD” is the force God commands when judging (Isa. 13:4) or protecting (1 Kings 22:19). Worshiped could be translated “bowed down.” Joshua possibly believed he was in God’s presence. In Ex. 23:20–33 God promises his angel to guide Israel to victory.
JOSHUA—NOTE ON 6:1–12:24 Taking the Land. Although the Promised Land is God’s gift to the Israelites (6:2), now that they are in the land they must conquer it.
FACT
Jericho is one of the oldest cities in the world. At about 750 feet (229 m) below sea level, it is also one of the lowest cities in the world. Jericho receives only a few inches of rainfall each year, and yet it was an oasis for travelers because of its abundant supply of spring water. Jericho is often referred to as the “city of palms” (see Deut. 34:3).
JOSHUA—NOTE ON 6:1–27 As the first city to be taken in Canaan, Jericho was to be completely dedicated to the Lord, as a kind of symbolic “firstfruits” (compare Lev. 23:10). The people of Israel were to take no goods and were to leave no survivors. See note on Josh. 6:17–18.
JOSHUA—NOTE ON 6:1–2 Jericho is one of the oldest known fortified cities in the ancient Near East. It is about 750 feet (229 m) below sea level. Well supplied with spring water, Jericho was an oasis and was sometimes referred to as the “city of palms” (Judg. 1:16). The name “Jericho” sounds like the Hebrew word for “moon,” so Canaanite Jericho may have been a center of moon worship. If so, the Lord’s destruction of Jericho would have suggested victory over the false gods of Canaan.
JOSHUA—NOTE ON 6:4 the ark. The visible symbol of the Lord’s presence emphasizes that the conquest of the land of Canaan was the Lord’s doing. See also v. 8.
The City of Jericho
Jericho (Tell es-Sultan) is perhaps the oldest city on earth, and it is the lowest city on the surface of the planet (c. 750 feet /229 m below sea level). Jericho has undergone massive excavation work; major digs were led by Ernst Sellin and Carl Watzinger (1907–1909, 1911), John Garstang (1930–1936), and Kathleen Kenyon (1952–1958). Many important finds have been made at the site, one of the most notable being a city wall, some 4.5 feet (1.5 m) wide, attached to a monumental round stone tower. These are some of the earliest fortifications known to mankind. The diagram below portrays some of the remains from the excavations at Jericho from various periods of her history. Thus, the outer city wall comes from the Late Middle Bronze Age (2000–1550 B.C.) whereas the inner city wall dates to the Early Bronze Age (3200–2200 B.C.). Jericho was the first city west of the Jordan captured by the Israelites under the command of Joshua (Joshua 6). Whether or not there exist archaeological remains from that destruction is a hotly debated issue among archaeologists. Following the Israelite destruction, Jericho was abandoned for centuries until a new settlement was established by Hiel the Bethelite in the ninth century B.C. (1 Kings 16:34).
JOSHUA—NOTE ON 6:5 and the wall of the city will fall down flat. Archaeologists have explored the site of Jericho for many years. Many aspects of their findings seemed to fit the biblical description of the city’s destruction, but there are differences of opinion about the age of the ruins. Even so, the various proposed dates for Jericho’s fall are all within the range of possible dates for Israel’s exodus from Egypt and conquest of Canaan (see note on 1 Kings 6:1).
JOSHUA—NOTE ON 6:17–18 devoted to the LORD for destruction. See notes on Lev. 27:28–29; Deut. 2:34–35; 20:16–18. This order to destroy every living thing was not a license to kill indiscriminately in other warfare situations, because cities outside the Land of Promise were to be treated more leniently (Deut. 20:10–15). Rather, this was a specific order intended to punish the Canaanites, whose wickedness had become complete (Gen. 15:16; Lev. 18:1–3). The decree of destruction was also to protect the Israelites from worshiping other gods because of Canaanite influence (Deut. 7:1–6). Jericho’s destruction was not a general guideline for the conduct of war. Instead, it is a picture of what will happen in the final judgment to all who continue to rebel against God. Nor can the destruction of Jericho or of the Canaanites in general be seen as a case of ethnic cleansing, for the Lord warns that if Israel does not totally destroy Jericho, the camp of Israel itself will become a thing for destruction. Furthermore, Canaanites such as Rahab (Joshua 2) and the Gibeonites (ch. 9) who devote themselves to the Lord are spared, while Israelites who defy the Lord, such as Achan (ch. 7), are killed.
JOSHUA—NOTE ON 6:20 So the people shouted. Hebrews 11:30 commends the people’s faith: they believed the promise of Josh. 6:2–5 and showed their faith by obeying the instructions.
JOSHUA—NOTE ON 6:21 devoted . . . to destruction. See note on vv. 17–18.
JOSHUA—NOTE ON 6:23 Rahab . . . and all who belonged to her are spared, in keeping with the promise in 2:14, 17–20. Their placement outside the camp of Israel is apparently temporary (see 6:25).
JOSHUA—NOTE ON 6:26 Jericho’s ruins are to serve as a warning to Israel. Any attempt to rebuild the city, therefore, will defy the Lord’s rule. For the fulfillment of Joshua’s curse, see 1 Kings 16:34.
JOSHUA—NOTE ON 7:1–26 Chapter 7 tells how Joshua launches an unsuccessful attack on the city of Ai. There is no mention either of a divine order to do so or of anyone inquiring of the Lord about the proposed action.
FACT
How did the people of Israel consecrate themselves? The people of Israel were often instructed to consecrate themselves in preparation to meet with God. Sanctifying, or “separating” oneself included washing one’s clothes and temporarily abstaining from sexual relations (3:5; Ex. 19:14–15).
JOSHUA—NOTE ON 7:1 But the people of Israel broke faith. See note on 1 Chron. 2:3–8. While Achan is the actual sinner, Israel as a covenant community is held responsible for sin in its midst. The anger of the LORD leads to Israel’s first defeat in Canaan. Despite his fine Israelite pedigree (of the tribe of Judah), Achan’s sin harms his family and his people.
JOSHUA—NOTE ON 7:2–5 For a second time (see 2:1) Joshua sent men to spy out the land. But this spying mission proves disastrous, and in the battle thirty-six of their men die. As a result, the hearts of the people melted and became as water. This recalls earlier descriptions of Canaanite morale when they heard news of the approaching Israelites (2:11; 5:1).
JOSHUA—NOTE ON 7:6–9 After tearing his clothes (a sign of distress and mourning; see Gen. 37:29, 34), Joshua challenges God: If God’s promises fail, Joshua insists, it will damage your great name. On the issue of Israel’s fate and the Lord’s reputation, see Num. 14:13–16; Deut. 9:26–29.
JOSHUA—NOTE ON 7:10–12 Get up! . . . Israel has sinned. The Lord focuses on the real reason for Israel’s defeat. They have transgressed my covenant. They have taken some of the devoted things (see note on 6:17–18), stolen, lied, and put them among their own belongings. All of these things are explicitly forbidden in the Law of Moses (Deut. 7:25–26). When God assured Joshua of victory in Canaan (Josh. 1:7–8), he made it clear that the people needed to follow his law for this to happen.
JOSHUA—NOTE ON 7:13 Consecrate yourselves. See note on 3:5.
JOSHUA—NOTE ON 7:14 takes by lot. It is likely that God indicated his choice by lot (or by Urim and Thummim; see note on 1 Sam. 14:41–42).
JOSHUA—NOTE ON 7:15 The sinful one makes himself and all that he has liable to the same treatment that the devoted things would receive. The “devoted things” are “all that is within” Jericho, which was to be “devoted” to the Lord for “destruction” (see 6:17–18 and note).
JOSHUA—NOTE ON 7:19 Joshua’s demand that Achan give glory to the LORD God and give praise to him is probably not commanding worship but preparing Achan to tell me now what you have done. The word “praise” can imply confession as well as adoration.
JOSHUA—NOTE ON 7:21 The five pounds of silver and a pound and a quarter of gold that Achan saw among the spoil is worth about what an average worker would have earned in a lifetime.
JOSHUA—NOTE ON 7:24–26 The word them (vv. 24, 25) might well include Achan’s children, but this is uncertain. Verse 15 only says “all that he has” and this could be what “them” refers to. all Israel stoned him. This execution involved the entire community because everyone had been defiled and needed to be purified. It also freed any individual from acting as sole executioner. The heap of stones over Achan will remind Israel of its potential for unfaithfulness and of the dire consequences of such apostasy.
JOSHUA—NOTE ON 8:1–35 Having been defeated in Ai (ch. 7), Israel now follows God’s instructions and is successful.
FACT
Ambush. Battles were sometimes won by deceptive military strategy rather than by brute strength. If an army had smaller numbers or was unfamiliar with the territory, an ambush (8:2) was a great way to “even the odds.”
JOSHUA—NOTE ON 8:1 do not be dismayed. Despite their unfaithfulness (7:1), Israel is now restored and given a second chance.
JOSHUA—NOTE ON 8:2 its spoil and its livestock you shall take as plunder. God has the right to determine the nature and extent of destruction in any given instance. For example, in Deuteronomy 20 the treatment of cities outside the land of Canaan is less severe than that of cities within the land.
JOSHUA—NOTE ON 8:3–4 Thirty thousand men may seem to be a large number to lie in ambush. Possibly the Hebrew word “thousand” should be understood in the alternative sense of “military unit.” And, the 30 “thousands” or “units” may not all have been involved in the ambush (see v. 12).
JOSHUA—NOTE ON 8:8 In contrast to the first attack on Ai, this time everything is done according to the word of the LORD (also v. 27).
JOSHUA—NOTE ON 8:12 Perhaps the 5,000 men (or 5 units) set in ambush represent a section of the force mentioned in vv. 3–4, and the other 25,000 men (or 25 units) make up the main attack force. If so, this may help to explain why the king of Ai falls for the deception. Israel appears to be attempting the same direct approach of ch. 7, but with more than eight times as many troops.
JOSHUA—NOTE ON 8:18–20 Stretch out the javelin . . . toward Ai. Perhaps this served as a signal to the men in the ambush to attack the city. This action symbolizes the Lord’s giving the city into Joshua’s hand.
JOSHUA—NOTE ON 8:28–29 heap of ruins. . . . heap of stones. Both “heaps” remain to this day—that is, to the time the text was written.
JOSHUA—NOTE ON 8:30–35 For Moses’ instructions regarding the event recorded here, see Deut. 27:1–8. Joshua carefully complies with these directions.
JOSHUA—NOTE ON 8:30–33 Mount Ebal, along with its counterpart Mount Gerizim (see Deut. 11:29), is some 20 miles (32 km) north of Ai, near Shechem. Israel’s ancestors had ties to Shechem beginning with Abraham (Gen. 12:6–7; also Jacob, in Gen. 33:18–20; 34:1–31). These associations may help explain how Israel is able to hold a covenant renewal there, apparently without having to capture it first.
JOSHUA—NOTE ON 8:32 Joshua wrote on the stones a copy of the law of Moses, creating a fourth stone monument in the land (see note on 4:20). This was a reminder to Israel to obey God’s law (see 1:7–8).
JOSHUA—NOTE ON 8:34 For the blessing and the curse, see Deuteronomy 28.
JOSHUA—NOTE ON 9:1–27 Having failed to consult the Lord, Israel is tricked into making a peace covenant with the Gibeonites. The Gibeonites claimed to be from a “distant country” (v. 6) but were actually Canaanites, with whom the Israelites were forbidden to make treaties (Deut. 7:1–2). The Gibeonites express belief in the power and supremacy of the Lord, which eases the tension created by their being allowed to remain in the land.
FACT
Wineskins used for storing and pouring wine (9:13) were made from the skin of a goat or other animal. Jesus uses wineskins as a metaphor to contrast the outdated religious rules of the Pharisees and the new life that he brings (Matt. 9:17).
JOSHUA—NOTE ON 9:3 Archaeologists have confirmed that Gibeon was 6 miles (9.7 km) northwest of Jerusalem.
JOSHUA—NOTE ON 9:4 Cunning implies cleverness and calculation.
JOSHUA—NOTE ON 9:6 The Gibeonites claimed that they came from a distant country. This suggests they were aware that the Israelites were to be more lenient toward cities outside the Land of Promise, while destroying cities within the land (Deut. 20:10–18).
JOSHUA—NOTE ON 9:7 The Hivites are included in the lists of Deut. 20:17 (those to be devoted “to complete destruction”) and Josh. 9:1–2 (those determined to “fight against Joshua and Israel”). The Gibeonites may have been a subgroup of a larger Hivite population in Canaan.
JOSHUA—NOTE ON 9:14 The notice that Israel did not ask counsel from the LORD helps explain how Israel was deceived. Israel’s leaders trusted their impressions instead of seeking direction from the Lord.
JOSHUA—NOTE ON 9:18 the leaders . . . had sworn. Oaths that establish a covenant relationship must be kept (compare Gen. 26:26–31; 2 Sam. 21:7; Ezek. 16:59–60).
JOSHUA—NOTE ON 9:23 The Gibeonite deceivers are declared to be cursed, to be cutters of wood and drawers of water. Yet Joshua assigns them to the house of my God. Supplying wood and water for the sacrificial system in Israel would indeed be hard work, but to be closely associated with the house of God would have been considered a blessing (Ps. 84:10).
JOSHUA—NOTE ON 9:27 in the place that he should choose. See Deut. 12:5. Shiloh appears to have served as Israel’s central sanctuary from the time of Joshua (see Josh. 18:1) until the fall of Shiloh just prior to the monarchy (1 Sam. 4:3; compare Ps. 78:60; Jer. 7:12).
JOSHUA—NOTE ON 10:1–43 Because the events of ch. 10 are brought on by Canaanite aggression, Israel’s defeat of the south can be viewed as defensive.
FACT
Royal humiliation. In the ancient Near East, victors would often put their feet on the necks of defeated foes (10:24). This was usually done to people in positions of leadership. The act was meant to show dominance over the defeated foe.
JOSHUA—NOTE ON 10:1 The name Adoni-zedek sounds like “lord of righteousness.”
JOSHUA—NOTE ON 10:2–4 Gibeon was a great city. A royal city would have had its own “king” and would likely have controlled a larger district.
The Conquest of Canaan: The Southern Campaign
c. 1400 B.C.
Upon hearing that the Gibeonites signed a peace treaty with the Israelites, five Amorite cities attacked Gibeon. Joshua’s forces came up from Gilgal to defend the Gibeonites, and they chased the Amorites as far as Azekah and Makkedah. Joshua’s forces continued their attack until they had captured Libnah, Lachish, Makkedah, Eglon, Debir, Hebron, and most likely Jarmuth.
JOSHUA—NOTE ON 10:5 Amorites. See 2:10 and note.
JOSHUA—NOTE ON 10:8 I have given them into your hands. The Lord assures Joshua that he will be with him in defending the Gibeonites against the Jerusalem coalition. The past tense “have given” is significant. God has decided on the outcome, but Israel must still do some hard fighting (see 1:3 and note; compare 2:9, 24; 6:2, 16; 8:1; 10:19).
JOSHUA—NOTE ON 10:9 marched up all night from Gilgal. While the precise location of Gilgal is not known, according to 4:19 it was “on the east border of Jericho.” From the vicinity of Jericho in the Jordan Valley to Gibeon in the hill country would have been an uphill journey of 15 miles (24 km).
JOSHUA—NOTE ON 10:10 The battle spread west and then southwestward, covering more than 30 miles (48 km). This gave Israel a foothold in central Canaan, controlling the major east-west corridor from the Jordan through the central hills to the coast. It also opened the way for Joshua’s southern campaign (vv. 29–43).
JOSHUA—NOTE ON 10:11 Large stones from heaven refers to the hailstones with which the Lord destroyed the fleeing Amorite troops.
JOSHUA—NOTE ON 10:12–14 Sun, stand still suggests a cosmic miracle, in which the earth ceased rotating for a time. While scholars have proposed many other explanations for this amazing event, each one has difficulties. Each also fails to do justice to the claim that there has been no day like it before or since. The author’s emphasis is on the extraordinary answer that God gave to Joshua’s prayer: the LORD heeded the voice of a man. The Book of Jashar is also mentioned in 2 Sam. 1:18. It may have contained poetic accounts or songs of the deeds of heroes, but there are no surviving copies.
JOSHUA—NOTE ON 10:15 The notice that Joshua returned . . . to the camp at Gilgal anticipates the conclusion of the entire southern campaign (see v. 43).
JOSHUA—NOTE ON 10:24 In the ancient Near East, victors would often put their feet on the necks of defeated enemies, symbolizing supremacy.
JOSHUA—NOTE ON 10:26 hanged them on five trees. A sign of curse (Deut. 21:22–23; compare the treatment of the king of Ai in Josh. 8:28–29).
JOSHUA—NOTE ON 10:27 The large stones set against the mouth of the cave containing the bodies of the slain Amorite kings serve as a fifth monument in the land (see note on 4:20). This monument recalls God’s gracious action in defending Israel’s covenant with a Canaanite city (even though they acted recklessly in making it). to this very day. See note on 4:9.
JOSHUA—NOTE ON 10:28–39 Joshua next conquers the important towns in the southern part of the land, establishing Israel’s hold on it.
JOSHUA—NOTE ON 10:40–42 This summary of the conquest credits Joshua with acting obediently by taking no prisoners. It is very clear that the ultimate cause of Israel’s success is that the LORD God of Israel fought for Israel.
JOSHUA—NOTE ON 10:43 Joshua’s return to the camp at Gilgal (anticipated already in v. 15) marks the successful conclusion of the central and southern campaigns.
JOSHUA—NOTE ON 11:1–12:24 The northern campaign takes shape as an effort to defend the Israelites against the coalition of northern kings gathered around Jabin of Hazor.
The Conquest of Canaan: The Northern Campaign
c. 1400 B.C.
After Joshua’s forces defeated several Amorite kings in the south, the king of Hazor assembled the northern Canaanite kings to battle the Israelites. Joshua and his men defeated the Canaanites at the waters of Merom and pursued them to Great Sidon and the Valley of Mizpeh. Then Joshua turned back and captured the city of Hazor.
FACT
How long did it take to conquer Canaan? Though the brevity of Joshua’s account may make it seem like a swift military campaign, the conquest of Canaan probably took about seven years.
JOSHUA—NOTE ON 11:1 Jabin, king of Hazor is not the Jabin mentioned in Judg. 4:2. Hazor was probably the largest city in Syria-Palestine in its day. It was located about 10 miles (16 km) north of the Sea of Galilee and covered an area of over 200 acres.
JOSHUA—NOTE ON 11:4 The great horde gathered by the northern city-kings had chariots of light construction, with four-spoked wheels, drawn by two horses (contrast the “chariots of iron” of 17:16–18).
JOSHUA—NOTE ON 11:5 Merom may be another name for Madon (v. 1). It was probably 5 miles (8 km) west of the Sea of Galilee.
JOSHUA—NOTE ON 11:6 In keeping with the prohibition against placing confidence in military strength (see Deut. 17:16), Joshua is told to hamstring their horses and burn their chariots. Hamstringing would have involved cutting the horses’ equivalent of the Achilles tendon, which would make the animal unfit for military use (see also 2 Sam. 8:4).
JOSHUA—NOTE ON 11:10–15 Joshua burned Hazor with fire (v. 11). He struck the other coalition cities as well, devoting them to destruction (v. 12; see note on 6:17–18). None of these other cities was burned except Hazor alone (11:13). Only three sites (Jericho in 6:24, Ai in 8:28, and Hazor) are explicitly said to have been burned.
JOSHUA—NOTE ON 11:16–20 Joshua’s conquest of Canaan took a long time, perhaps seven years. it was the LORD’s doing to harden their hearts. On human responsibility vs. divine sovereignty, compare the hardening of Pharaoh’s heart (Ex. 4:21–14:31 and notes).
JOSHUA—NOTE ON 11:21–22 Joshua cut off the Anakim. This was the race of giants amid whom the terrified Israelite spies had felt like “grasshoppers” (Num. 13:33). Joshua has now largely destroyed this threat (see Josh. 14:6–15).
JOSHUA—NOTE ON 11:23 This verse begins the transition from the conquest phase (Joshua took the whole land) to the occupation phase (Joshua gave it for an inheritance to Israel; see chs. 13–19). rest from war. There will be more fighting when the Israelites try to occupy the conquered territories, but the land is in their control (see 18:1).
JOSHUA—NOTE ON 12:1–24 Before the land is divided and assigned to the tribes, the conquest is summarized. Verses 1–6 describe the land beyond the Jordan (that is, east of the Jordan) that Israel had conquered under Moses (Num. 21:21–35). Joshua 12:7–24 lists the kings whom Joshua and the people of Israel defeated on the west side of the Jordan.
JOSHUA—NOTE ON 12:1 took possession of their land. It now falls to Israel to prove faithful in occupying the territories.
JOSHUA—NOTE ON 12:9 The list of defeated kings generally follows the route of the preceding narrative: the central, southern, and northern campaigns. Some kings who were not mentioned during the narrative of the conquest are included in this list. This reminds readers that this is not a complete report of Israel’s history.
JOSHUA—NOTE ON 12:24 This list of thirty-one kings suggests Israel’s overall success in gaining the upper hand in Canaan and in conquering the leaders who fought against them. It does not necessarily mean that all the cities formerly ruled by these kings were destroyed.
The Allotment of the Land
c. 1400 B.C.
During the conquest of Canaan, Joshua allotted the land to the tribes of Israel. These boundaries, however, do not necessarily reflect the land each tribe actually inhabited by the end of the conquest. Several tribes, such as Dan, were unable to drive out the Canaanites that lived in much of their allotted territory (19:47), while other tribes controlled portions of land that were not originally allotted to them (e.g., 17:11).
13:1–21:45 Dividing the Land. In this third major section the Lord instructs Joshua in dividing and assigning the land. It is packed with geographical details.
JOSHUA—NOTE ON 13:1–7 there remains yet very much land to possess. These verses speak of enemies whose land Israel has yet to possess. The Lord pledges to continue to drive them out. He instructs Joshua to go ahead and allot the land.
JOSHUA—NOTE ON 13:11 Geshurites and Maacathites. Geshur and Maacah were two small kingdoms north and east of the Sea of Galilee. This Geshur is not to be confused with the Geshur mentioned in v. 2, which lay far to the south on the Philistine coast.
FACT
Mount Hermon (13:5) represented the northern boundary of the Promised Land. At over 9,000 feet (2,743 m), its snowy peak and thick forests were home to leopards and lions.
JOSHUA—NOTE ON 13:13 the people of Israel did not drive out . . . dwell in the midst of Israel to this day. See note on 15:63.
JOSHUA—NOTE ON 13:14 The notice that the tribe of Levi receives no inheritance (repeated in v. 33, explained in 14:3–4, and recalled in 18:7) anticipates the designation of Levitical cities in ch. 21; see Deut. 10:9 and note on Num. 18:21–24.
JOSHUA—NOTE ON 13:22 Balaam . . . the son of Beor. See Numbers 22–24; 31:8.
JOSHUA—NOTE ON 14:1–19:51 These chapters describe the tribal assignments west of the Jordan.
JOSHUA—NOTE ON 14:1 Eleazar the priest was Aaron’s son and Israel’s second high priest (Num. 20:25; Deut. 10:6). Moses had directed that Eleazar, along with Joshua, would be in charge of dividing the land (Num. 34:17). heads. See Num. 34:18–29.
JOSHUA—NOTE ON 14:2 That the inheritance was by lot guaranteed divine oversight and protected Israel’s leaders from any suspicion of favoritism. See Num. 26:52–56; 33:50–54; 34:1–15.
JOSHUA—NOTE ON 14:3 Levites. See note on 13:14.
JOSHUA—NOTE ON 14:6–15 Caleb receives his inheritance of Hebron, which Moses swore to give him many years before (v. 9; Deut. 1:36). Caleb was 40 years old when Moses sent him as a spy (Josh. 14:7). From that time to the entry into the land of Canaan was another 38 years (Deut. 2:14), making Caleb 78 years old at the beginning of the conquest. Caleb receives his territory at age 85, seven years after the start of the conquest (Josh. 14:10). Caleb maintains that he will be able to drive out from Hebron the formidable Anakim, provided that the LORD will be with him (v. 12). Joshua was already credited with cutting off the Anakim from Hebron (11:21). Either the Anakim have strengthened their position in Hebron (11:22 mentions some survivors) or, more likely, as commander-in-chief Joshua supported and received general credit for Caleb’s eventual defeat of the Anakim (14:12–14; 15:14).
JOSHUA—NOTE ON 14:8–9 Those who wholly followed the LORD will be able to enjoy their inheritance (see also v. 14).
JOSHUA—NOTE ON 15:1–63 As the distribution of western lands begins, the important tribe of Judah receives its land first. The tribal boundaries are described (vv. 1–12), followed by listings of cities according to region (vv. 20–62).
FACT
Anakim were apparently a race of very tall people, descended from Anak. After the Israelites conquered Canaan, many of the Anakim took up residence with the Philistines. Because of this, many assume that Goliath was descended from the Anakim.
JOSHUA—NOTE ON 15:8 Jerusalem was not fully conquered until the time of David (2 Sam. 5:6–10). For other attempts to conquer Jerusalem, see Judg. 1:8, 21.
JOSHUA—NOTE ON 15:13–19 he gave to Caleb . . . Caleb drove out. See note on 14:6–15. Othniel (15:17) reappears as a judge-deliverer in Judg. 3:7–11.
JOSHUA—NOTE ON 15:63 How is it that the people of Judah could not drive out their enemies? In 17:12 the Manassites are unable to occupy certain towns because “the Canaanites persisted in dwelling in that land.” In 17:16 the Ephraimites cite Canaanite possession of “chariots of iron” as preventing them from taking the plains. These statements seem to contrast with the dominant theological conviction of the book of Joshua that “the hand of the LORD is mighty” (4:24). Perhaps statements of what Israel “could not” do are to be read as early evidence of spiritual decline, which will become increasingly evident in the book of Judges. The note that the Canaanites dwell with the people of Judah at Jerusalem to this day recalls Moses’ repeated warnings against allowing the Canaanites to survive and live among the Israelites (see note on 6:17–18).
JOSHUA—NOTE ON 16:1 Chapters 16–17 describe the allotment of the people of Joseph, that is, of Ephraim (16:5–10) and of Manasseh (17:1–13).
JOSHUA—NOTE ON 16:10 did not drive out. See note on 15:63.
JOSHUA—NOTE ON 17:3–6 The daughters of Zelophehad receive their inheritance, as the LORD commanded Moses (see Num. 27:1–11; 36:1–13).
FACT
Megiddo was the site of many important OT battles. It was a walled city that guarded the main road that linked Egypt and Syria. Its setting made Megiddo a strategic military stronghold. In John’s visions in Revelation, Megiddo represents the global combat zone where the final battle between Christ and Satan will be fought. The word Armageddon means “Mount Megiddo” (Zech. 12:11; Rev. 16:16).
JOSHUA—NOTE ON 17:12 could not take possession. See note on 15:63.
JOSHUA—NOTE ON 17:16–18 chariots of iron. Intimidating as such military machinery must have been (see also Judg. 1:19), Joshua insisted, you shall drive out the Canaanites (see note on Josh. 15:63).
JOSHUA—NOTE ON 18:1–10 That the assembly gathers before the tent of meeting, or tabernacle (see Ex. 27:21; 40:2), recalls Israel’s history under Moses. Shiloh serves as the central sanctuary that Israel was to establish in the land (Deut. 12:10–11). Shiloh was likely destroyed following the battle of Ebenezer (1 Samuel 4; Jer. 26:6); it was replaced as central sanctuary by Jerusalem in King David’s time. Mention of the God of your fathers evokes God’s promise of land to the patriarchs (see note on Josh. 1:2). The Lord has fulfilled all his “good promises” (21:45).
JOSHUA—NOTE ON 18:7 The Levites have no portion among you. See note on 13:14. This verse prepares for assigning Levitical cities throughout the territories in ch. 21.
JOSHUA—NOTE ON 18:9 wrote in a book. Or on a scroll, or some other writing material (the term does not specify).
JOSHUA—NOTE ON 18:11 Though one of the smaller tribes, Benjamin would be significant as the tribe of Israel’s first king, Saul (1 Sam. 9:21).
JOSHUA—NOTE ON 19:1–9 The allotment for Simeon fell in the midst . . . of Judah (v. 1; see note on Gen. 49:5–7). Because of this, no boundary description is given for Simeon, only a list of cities.
FACT
Bethlehem? There are actually two places called Bethlehem in the Bible. The town where Ruth lived and where Jesus was born was about 5 miles (8 km) south of Jerusalem. The one mentioned in 19:15 was about 7 miles (11 km) northwest of Nazareth, the town where Jesus spent his childhood years.
JOSHUA—NOTE ON 19:15 Bethlehem is a northerly village, not the more famous Bethlehem in Judah.
JOSHUA—NOTE ON 19:47 On how Dan’s territory was lost to them, see Judg. 1:34. The story of how Dan went up and fought against Leshem is told in Judges 18.
JOSHUA—NOTE ON 19:49–50 By command of the LORD, Joshua is given Timnath-serah (called Timnath-heres in the notice of Joshua’s death in Judg. 2:6–10). The site is in southwest Ephraim. Joshua receives his inheritance only after all others have received theirs. This speaks well of him as a leader.
JOSHUA—NOTE ON 19:51 Eleazar the priest. See note on 14:1.
JOSHUA—NOTE ON 20:1–21:45 The designation of six cities of refuge (ch. 20) and 48 Levitical cities (21:1–42) demonstrates the Lord’s concern that the land be a place where justice prevails and true worship is encouraged.
FACT
A manslayer was a person who unintentionally took another person’s life. Such a person could flee to a “city of refuge” (20:1–6) for safety until his case was heard. The term “manslayer” corresponds to the modern use of the term “manslaughter” for unintentional killing.
JOSHUA—NOTE ON 20:1–2 The fullest description of how the cities of refuge are to function appears in Num. 35:6–34, where the Lord expands his initial instructions to Moses in Ex. 21:12–14. There are to be six sites chosen from the Levitical cities, with three on each side of the Jordan (Num. 35:13–14). They are to provide security and access to fair trials for anyone accused of manslaughter (Num. 35:15). In Deut. 4:41–43 Moses designates the three cities of refuge in the newly conquered territory east of the Jordan, one in each tribal area. In Deut. 19:1–10, he instructs Israel about the cities that will be designated west of the Jordan once the land is conquered. The three cities west of the Jordan are finally named in Josh. 20:7. Should God enlarge Israel’s territory, an additional three cities can be designated (Deut. 19:8–9). That the additional three are not mentioned in Joshua may mean that Israel was not entirely successful in taking over all the land.
JOSHUA—NOTE ON 20:3 A manslayer was a person who unintentionally or without premeditation took another’s life. The avenger of blood was responsible for seeing that the murderer was punished (see Num. 35:16–19).
JOSHUA—NOTE ON 20:6 until the death of him who is high priest at the time. This verse condenses the fuller instructions in Numbers 35.
JOSHUA—NOTE ON 21:1–41 In Num. 35:1–8, the LORD commanded through Moses that 48 cities (including the six cities of refuge) be assigned to the Levites. Taking cities and their pasturelands from each of the tribes would scatter the Levites throughout the whole of Israel (see Gen. 49:7) so that they could fulfill their duties of teaching the Israelites. They were grouped by their relation to one of Levi’s three sons (see Gen. 46:11). The Kohathites (Josh. 21:4), from whom Aaron and his line descended (Ex. 6:16–20), received cities in the center and the south. The Gershonites (Josh. 21:6) and Merarites (v. 7) received cities in the north and east.
JOSHUA—NOTE ON 21:43–45 These verses should be understood as a summary statement emphasizing the Lord’s decisive action on behalf of Israel. They are not saying that all of Israel’s enemies had been removed from the land. Although Israel had taken possession of the land and settled there, much work remained to be done (see 23:5). Still, the Lord has been utterly true to his good promises.
JOSHUA—NOTE ON 22:1–24:33 Serving the Lord in the Land. In this final section, with the Lord having fulfilled all his “good promises” (21:45), it is now Israel’s turn to respond. In his old age, Joshua charges the people to unite and serve the Lord alone.
JOSHUA—NOTE ON 22:1–34 The tribes of Reuben, Gad, and the eastern half of Manasseh are released to return to their homes east of the Jordan River. They have fulfilled their duties to their fellow Israelites west of the Jordan (see Numbers 32).
JOSHUA—NOTE ON 22:8 Divide the spoil . . . with your brothers. The spoils of victory are regarded as gifts from the Lord. They are to be shared with allies, or covenant partners, regardless of their actual role in the conflict (see Num. 31:25–31; 1 Sam. 30:24).
FACT
Dividing the spoils after a war or battle was a very common practice. Livestock, precious metals, clothing, and even people could be taken as spoils. These things were considered gifts from the victor’s gods. In the case of the Israelites, they were considered gifts from the Lord. All gifts were to be shared with allies no matter how much or how little they helped in winning the victory.
JOSHUA—NOTE ON 22:10–11 As they returned to their homes east of the Jordan, the eastern tribes built an altar of imposing size, apparently on the western shore of the Jordan (on the side that belongs to the people of Israel) but large enough to be seen from either side.
JOSHUA—NOTE ON 22:13–20 Fearing that the altar means the eastern tribes have strayed from following God, the tribes west of the Jordan send a group to confront them. Phinehas the son of Eleazar. See Num. 25:1–9. Given its communal responsibility, all Israel can suffer for the sins of a few or even just one. The group rightly fears that the Lord may become angry with the whole congregation of Israel (Josh. 22:18).
JOSHUA—NOTE ON 22:21–31 The group from the western tribes is relieved that the altar built by the eastern tribes is only a copy of the altar of the LORD (v. 28). It is not intended to rival the altar at Shiloh. It is only to serve as a witness (v. 28), a visible monument to counter any suggestion (now or in the future) that the eastern tribes have no portion in the LORD (v. 25).
JOSHUA—NOTE ON 22:34 called the altar Witness. This sixth monument in the land (see note on 4:20) bears witness to the unity of the Israelite tribes on both sides of the Jordan.
Seven Stone Memorials in the Land
| 4:20 | Gilgal | a reminder of God’s faithfulness in bringing Israel safely across the Jordan into the Promised Land |
| 7:26 | over Achan | a reminder of Israel’s potential for unfaithfulness and of the dire consequences that result |
| 8:28–29 | over the king of Ai | a monument to Israel’s second chance and restoration |
| 8:30–32 | Joshua engraves a copy of the law | a reminder of Israel’s duty to live in obedience to the divine “Torah,” or “instruction” |
| 10:27 | over Amorite kings at Gibeon | a reminder of God’s gracious action in defending Israel’s covenant with a Canaanite city |
| 22:34 | peace in the land of Gilead | a witness to the unity of the Transjordanian tribes with Israel west of the Jordan |
| 24:26–27 | covenant renewal at Shechem | a reminder of Israel’s duty to serve the Lord, who fulfilled every promise in bringing them into the land |
JOSHUA—NOTE ON 23:1–16 The next generation of leaders is charged in terms echoing the charge to Joshua in ch. 1.
JOSHUA—NOTE ON 23:1 A long time afterward. Probably more than 25 years has elapsed since Israel first crossed the Jordan into the land.
JOSHUA—NOTE ON 23:4–5 I have allotted . . . those nations that remain. Joshua reminds Israel’s leaders of the Lord’s promise to drive . . . out the remaining peoples and their own responsibility to possess their land (see 13:1).
JOSHUA—NOTE ON 23:7–8 Allegiance to the gods of other nations continued to be the primary threat Israel faced while living among (mix with) the nations (compare Ps. 106:34–39).
JOSHUA—NOTE ON 23:15–16 Key Mosaic descriptions of blessings and curses are in Lev. 26:14–46 and Deut. 28:15–68.
JOSHUA—NOTE ON 24:1–33 Joshua again called for an assembly at Shechem for a ceremony of covenant renewal (compare 8:30–35; Deut. 11:26–30; 27:1–28:68).
FACT
Shechem was an important center of pagan worship before and during the time of Joshua. It also became important for Israel as the place where they renewed their covenant with the Lord.
JOSHUA—NOTE ON 24:1 Shechem. See 8:30–33 and Judges 9.
JOSHUA—NOTE ON 24:2 Thus says the LORD. Joshua relays the Lord’s word, just as Moses did (Deut. 5:27; 18:15–19).
The Covenant Renewal Ceremony at Shechem (Josh. 24:2–27) Compared with Other Ancient Treaties
| Element | Function | Verses |
|---|
| preamble | introduces the suzerain (i.e., the sovereign) | v. 2 |
| historical prologue | recounts the suzerain’s past gracious dealings with the vassal (i.e., the subordinate) | vv. 2–13 |
| stipulations | outlines the vassal’s consequent responsibilities in respect to the suzerain | vv. 14–24 |
| written record | preserves the covenant agreement | v. 26 |
| witnesses | named | vv. 26–27; see v. 22 |
| blessings and curses | considered | implicit throughout, esp. in v. 20 |
JOSHUA—NOTE ON 24:12 It seems best to take the hornet as a symbol for the sting of fear that the Lord inflicts on his enemies. See Ex. 23:27–28, where “hornet” parallels “my terror.” Compare also Deut. 7:20. The focus in all three contexts where “hornet” appears is on the Lord’s driving out Israel’s enemies.
JOSHUA—NOTE ON 24:14 Having seen the Lord’s faithfulness, Israel is called to fear the LORD—implying reverence and true devotion—and serve him.
JOSHUA—NOTE ON 24:15 choose this day whom you will serve. Joshua has urged the people to serve the Lord alone, and to put away the false gods (v. 14). Now he makes his admonition even sharper: if it is evil in their eyes to serve the LORD, then they must choose between two different categories of false gods: (1) their ancestral gods from Mesopotamia (beyond the River), or (2) the gods worshiped by the peoples they have dispossessed in Canaan.
JOSHUA—NOTE ON 24:19–21 You are not able to serve the LORD. Joshua is not saying that it is impossible to truly serve the Lord. Rather, he is saying it cannot be done casually or without divine assistance. It is troubling that the people simply reassert their claim—No, but we will serve the LORD—rather than ask for further instruction or prayer. Joshua’s warning that he will not forgive your transgressions or your sins is not to suggest that God is unforgiving but that he cannot allow unfaithfulness to go uncorrected.
JOSHUA—NOTE ON 24:23 The mention of foreign gods . . . among you makes the reader wonder how these idols could have been tolerated up to this point. Perhaps, as in vv. 14–15, Joshua is referring to the inner attitudes of the people’s hearts.
JOSHUA—NOTE ON 24:26–27 The title Book of the Law of God occurs elsewhere only in Neh. 8:18, where it is explicitly identified with the “Book of the Law of Moses” (Neh. 8:1) and “Book of the Law” (Neh. 8:3). Those same titles are also found in Joshua (see “Book of the Law” [Josh. 1:8] and note on 1:5–9, and “Book of the Law of Moses” [8:31] and note on 8:32). It is likely that “Book of the Law of God” in Joshua refers to the particular covenant enacted by Joshua with the people in 24:25. This writing has not survived, except as mentioned here. a large stone . . . a witness. This seventh monument in the land (see note on 4:20) reminds Israel to serve the Lord, who fulfilled every promise in bringing them into the land.
JOSHUA—NOTE ON 24:29 Now at the end of his life, and for the first time, Joshua is called the servant of the LORD like Moses (see note on 1:1).
JOSHUA—NOTE ON 24:31 Israel served the LORD all the days of Joshua, and . . . elders. But what will happen in the next generation? See Judg. 2:6–15.
JOSHUA—NOTE ON 24:32 Burying the bones of Joseph . . . at Shechem brings the book of Joshua (and the patriarchal history) to a fitting close. Joseph’s final wish is granted (Gen. 50:25; Ex. 13:19). All three aspects of God’s promise to the patriarchs are, at least in part, fulfilled. Israel has become a great nation; it stands in a blessed relationship to the Lord; and it has a land of its own.
JOSHUA—NOTE ON 24:33 Eleazar the son of Aaron died. Given Eleazar’s importance (see note on 14:1) both in the Pentateuch and in Joshua, his death is one more sign of an era ending.