1:1 The events of the book of Joshua continue the account of the history of Israel after the death of Moses (Dt 34). Joshua was Moses' divinely appointed successor (Nm 27:15-23).
1:2 The Lord instructed Joshua to lead the Israelites across the Jordan River to possess the land of Canaan. The basis for the Israelite conquest of Canaan wasthe Lord's promise to Abraham that He would give the land of Canaan to his descendants (Gn 12:7; 15:7-21; Dt 1:7-8).
1:3-5 The Lord promised Joshua great success; His divine presence would ensure victory. The territorialextent of the conquest was from the desert on the south to Lebanon on the north, and from the River Euphrates on the east to the Mediterranean Sea on the west (cp. Nm 13:17-25; 34:3-12).
1:6-9 The Lord exhorted Joshua to be strong and courageous in his leadership, based on His promise to Abraham and the certainty of victory. The success of Joshua's leadership hinged upon his obedience to the Book of the Law of Moses; he was to meditate upon the words of the Law continually.
1:10-11 Joshua gave orders to the officers to prepare the people to undertake the occupation of Canaan. Joshua's authority to lead came from his commissioning by Moses, at the Lord's direction (Nm 27:20-21).
1:12-18 Joshua ordered the Transjordanian tribes (Reuben, Gad, and the half tribe of Manasseh) to send their best warriors ahead to help with the conquest. This was in accordance with the command Moses had given these tribes in Dt 3:12-20. The theme of "rest" is prominent in the narrative. "Rest" is equivalent to possession of the land; the Transjordanian tribes would not "rest" in their land until the ten tribes possessed the land of Canaan.
2:1 Joshua initiated a reconnaissance mission, secretly dispatching two spies to Jericho. The narrative gives few details about the mission itself; it focuses on how the spies spent the night in the house of a harlot named Rahab. Some commentators read sexual innuendo into the text. The narrative, however, is careful to avoid any suggestion of a sexual encounter between the spies and Rahab by using terminology applicable to lodging rather than sex. The phrase "came to the house" indicates that the spies entered her house, not that they "went to bed with her," the description of sexual relations (e.g. Jdg 16:1). Rahab, in addition to being a prostitute, was probably an innkeeper.
2:2-7 Rahab hid the spies and misled the representatives of the king of Jericho when they came in search of them. She admitted the spies had entered her house but then sent the king's search party on a false pursuit outside the city. In so doing, Rahab assumed great personal risk to herself and her family; if they had discovered her deception the consequences would have been severe.
Scripture does not condone Rahab's lie; the Bible makes it clear that such deception is wrong. Nevertheless the NT celebrates Rahab's action (Heb 11:31) as a demonstration of her faith in the God of Israel and rejection of the Canaanites. Had she told the truth to the king's representatives, the spies would have been executed. The biblical narrator reports what actually happened, and does not speculate about what alternative Rahab might have had in her intent to protect the spies. On the question of lying for a good purpose, see also Ex 1:19.
2:8-14 The main point of this passage is Rahab's confession of faith in the Lord. She acknowledged (1) His divine providence in Israel's possession of Canaan,(2) His presence in Israel's exodus and migration through the wilderness, and (3) the Lord's sovereignty over the universe.
2:15-24 With Rahab's help the spies escaped Jericho and returned to Joshua with a positive report: the Lord had indeed given the land of Canaan to the Israelites.
3:1-6 Joshua instructed the people to follow the priests who would carry the ark of the covenant across the river ahead of them. The ark symbolized the Lord's presence with His people. The time had arrived for the fulfillment of the promise to Abraham (Gn 15:13-21).
3:7-8 The account makes it clear that Lord supervised the entire event through His instructions to Joshua.
3:9-13 The stoppage of the waters of the Jordan River would affirm that the living God was in the midst of Israel, and leading the people forward to dispossess the inhabitants of Canaan.
3:10 Seven people groups are named. Similar lists are found in 9:1; 11:3; 12:8 and 24:11. According to Dt 7:1-11 the Lord would remove the inhabitants of Canaan and settle the Israelites in the land, fulfilling His covenant with Abraham (Gn 15:7-8,18; 17:8). Various peoples, including the seven listed here, had occupied the land for generations. Their idolatrous religious practices and their potential corruption of the Israelites were the principal justifications for their dispossession. Yahweh, the God of Israel and the universe, would not forever tolerate the idolatry of the Canaanite peoples. Through the generations He had given them opportunity to repent, to reject the false gods and place their faith in Him as the living God. Their sin had "reached its full measure" (Gn 15:16), and time had run out.
3:14-17 When the priests carrying the ark of the covenant stepped into the Jordan River the waters "stood still, rising up" and the people crossed over on dry ground. The fact that the Jordan River was at flood stage heightens the wonder of the miracle; even the downstream waters ceased to flow toward the Dead Sea. Not since the exodus (cp. Ex 14:21-22) had Israel experienced such an awe-inspiring event of divine intervention. The similarity between this event and Israel's crossing of the Red Sea could not have been lost upon the people, as a reminder of the Lord's presence with, and purpose for, Israel.
4:4-9 The memorial stones were to commemorate the Lord's miraculous intervention in the crossing of the Jordan River. They would be a testimony to future generations that would ask what they signified.
4:9 "The stones are there to this day" is the first instance of aetiology, or the explanation of origins, in the book of Joshua. Etiologies often contain the phrase "to this day," referring to the time when the biblical writer was composing or compiling the narrative. Many critical scholars reject the authenticity of these etiologies, assuming that later editors inserted them. Recent scholarship, however, has shown that these etiologies should be taken seriously as preserving authentic reasons for the existence of particular situations, customs, place-names, settlement arrangements and the like. The aetiological use of the phrase "to this day" is found elsewhere in the book of Joshua at 5:9; 6:25; 7:26 (twice); 8:28-29; 9:27; 10:27; 13:13; 14:14; 15:63; 16:10. The stones were set up at Gilgal (v. 20), a name derived from the Hebrew word for "roll"; the name may reflect the method by which the large memorial stones taken from the Jordan were put in place.
4:18 Once the priests carrying the ark came up out of the Jordan River the waters resumed their course at flood stage.
5:1 The Bible occasionally employs the terms Amorite and Canaanite as all-inclusive designations for the ethnic groups inhabiting Canaan (see Gn 12:6; 15:16; 50:11; Ex 13:11; Jos 24:15; Jdg 1:1; Neh 9:24).
5:2-12 The Israelites were circumcised because the new generation had not undergone this rite during the 40 years in the wilderness. Circumcision was the sign of the Lord's covenant with Abraham (see Gn 17:10-14) and signified faith in Him. Through the ritual of circumcision the nation renewed its fidelity to the covenant. The celebration of the Passover commemorated the exodus. It marked a new chapter in the history of Israel, for with it the people began to live on the produce of the land of Canaan and no longer on the manna which the Lord provided in the wilderness.
5:13-15 As he approached Jericho, Joshua encountered the "commander of the Lord's army." This must be understood as an appearance of the Lord through His angelic messenger. In such appearances, Scripture usually makes no distinction between the Angel of the Lord and the God Himself (see Gn 16:9-14; 18:1-33). Joshua's act of prostration "in worship" (the Hb word for "worship" means to bow, or lie prostrate) is not reverence for a lesser being than God Himself. The encounter reminded Joshua that it was the Lord who would lead the battle against Jericho and insure victory for the Israelites. The looming battle with Jericho required spiritual, not military, preparation.
6:1 The security measures taken by the Jericho authorities recall 5:1, which recounts that the Amorite and Canaanite monarchs lost courage when news of the miraculous crossing of the Jordan River reached them. The city of Jericho was in a state of high alert.
6:2-15 The Lord's instructions to Joshua and the Israelites had more to do with worship and ceremony than military strategy. The Israelites marched around the city of Jericho once a day for six days. On the seventh day they marched around the city seven times. In the Bible, the number "seven" usually has ceremonial significance, as indicative of the covenant. The Sabbath, or seventh day, was a sign of the covenant, and the Hebrew verb "to swear" (i.e., take an oath of fidelity to a covenant), nishba', is based on the word for "seven."
6:16-19 On the seventh time around Jericho the priests sounded their trumpets. Joshua's orders may be summarized as follows. (1) "Shout! For the Lord has given you the city." (2) Everything and everyone is to be devoted to the Lord for destruction. (3) Only Rahab and her family members with her are to be spared. (4) Do not take for yourself anything that is devoted to the Lord for destruction. (5) All silver, gold, bronze and iron must go into the Lord's treasury.
6:17 The words "set apart" translate the Hebrew cherem, which refers to "devoted things" belonging exclusively to the Lord (often called the "ban"). Jericho was the first city the Israelites took in their conquest of Canaan. As such, it and all its inhabitants were cherem to the Lord. Everyone except Rahab and her family were to be slain, and everything in the city was to be destroyed except the gold, silver, and articles of bronze and iron.
The concept of cherem can be difficult to understand today. How can the destruction of a city and the killing of all its inhabitants be justified, and how can one believe it was the Lord who specifically ordered these things? Part of the answer lies in recognizing the holiness of God and the sinfulness of the Canaanites. God is holy, and He created Israel to be a people totally consecrated to Him (Ex 20:3; Lv 18:1-5; 19:1-2). The persistent sins of the Canaanites, which were an affront to the holiness of God, finally demanded that His judgment be executed through their complete removal from the land (Lv 18:24-28; 20:22-24). God would bless those who loved Him and kept His commands but He would punish those who hated Him (Dt 7:9-10).
The sins of the Canaanites are catalogued in Lv 18:1–20:27, and Dt 9:1-6 gives the theological rationale for their extermination. The Canaanites were arrogant and proud because of their strength, and the Lord had determined to bring about their destruction, driving them out ahead of Israel (Dt 9:2-5). The concept of cherem demonstrates the utter seriousness of sin and its consequences—and points to the ultimate need for a Savior to rescue the human race.
6:20-21 When the people followed Joshua's instructions the Lord caused the wall of Jericho to collapse, leaving the city vulnerable to invasion. The city fell through "spiritual warfare"—ceremonial marching, trumpet blasts and the victory shout that was a feature of Israel's celebration of Yahweh's dominion (cp. Ps 47:5)—and not through traditional military maneuvers. The archaeological evidence for Jericho's being inhabited during this period has been difficult to interpret, and some scholars have questioned the veracity of the biblical account of its fall to the Israelites. Archaeologists who have no previous bias against the biblical record, however, have not found sufficient reason to question this account.
6:22-25 Rahab and her family were spared from the cherem in keeping with the promise Joshua's spies made to her. Her faith saved her and her family from certain death. The statement at the end of verse 25, "and she lives in Israel to this day," refers to the continuation of her family line. Rahab, the Canaanite prostitute, is included in the genealogy of the Savior, Jesus Christ (Mt 1:5), thereby participating in the Lord's ultimate triumph of grace.
6:26-27 Joshua pronounced a curse upon anyone who would undertake to rebuild the city of Jericho. Jericho was cherem to the Lord and would be rebuilt at great cost to the builder. (See 1 Kg 16:34 for the fulfillment of this prophecy). News of the defeat and destruction of Jericho spread throughout the Near East, and Joshua became famous.
7:1 The success of Israel at Jericho was marred by unfaithfulness with respect to the cherem on the part of Achan, who took items for himself from the spoils. The Lord held the entire nation responsible for the action of one person who violated His command. This demonstrates the biblical principle of corporate solidarity (cp. Dt 2:34; 5:9; 13:12-18). Sin is not merely an individual matter, but affects the entire community of which the individual is a member.
7:2-5 The spies Joshua sent underestimated the enemy at Ai. As a result of the hidden sin of Achan and the miscalculation of enemy strength, the fighters of Ai routed the Israelite invaders. This surprising defeat, following so closely upon their amazing victory at Jericho, caused panic among the Israelites. It was all the more shocking because Ai was no longer a large, highly fortified city (its name means "ruin").
7:6-9 Joshua and the elders of Israel prostrated themselves before the Lord with traditional gestures of lament over their defeat. Joshua's prayer appealed to the Lord to uphold His own reputation with the pagan nations.
7:10-15 The Lord responded by revealing that sin had been committed regarding the cherem. The perpetrator was to be identified and held accountable.
7:16-23 When Joshua began the process of investigation, the Lord identified Achan as the culprit. He brought the stolen items of the cherem before Joshua and the Lord.
7:24-26 Achan, his entire family, and all his possessions were destroyed—God's judgment for violating the cherem.
8:1-29 The Israelites mounted a second assault against Ai, and this time conquered it. The Israelites executed the king of Ai and all its inhabitants. Israel was permitted to keep the plunder and the livestock.
9:1-2 Upon learning of Israel's victories at Jericho and Ai, a group of Canaanite kings formed a defense alliance against Israel.
9:3-27 The Gibeonites devised a plan to protect themselves from annihilation by pretending to be from outside of Canaan. Joshua made a treaty with them without consulting the Lord. When Joshua and the Israelites found they had been deceived, they could not go back on their oath; the Gibeonites were permitted to live, though relegated to permanent servitude. This incident illustrates the force of the oath, and the spoken word, in Israelite culture. It also illustrates the problems that arise when the Lord's counsel isn't sought.
10:1-11 Five Amorite kings, led by Adoni-zedek of Jerusalem, formed another coalition against Israel. They attacked Gibeon in reprisal for making peace with Israel. Joshua and the Israelite army had to come to Gibeon's aid because of their oath. The Lord reassured Joshua that He would fight on Israel's behalf and gain the victory.
10:10 "The Lord threw them into confusion before Israel." This indicates that God was miraculously fighting on behalf of Israel. This was the only way a small nation of twelve tribes could defeat a coalition of well-established cities and their defenders.
10:11 "The Lord threw large hailstones on them from the sky . . . and they died." This is another instance of God's intervention on behalf of Israel. God slew more of the Amorite fighters than did the Israelites.
10:12-15 In one of the most remarkable occurrences recorded in biblical history, God responded to Joshua's prayer by causing the sun and the moon to stop their movement. Time came to a standstill for nearly an entire day. This text is more than a record of astronomical events; it also makes a theological point. The supposed gods of the sun and moon were prominent in Canaanite religion; Yahweh's greater power now divests these bodies of their religious significance and puts them to the service of His people. The Genesis account of creation offers a similar perspective; the sun and moon—the "two great lights" (Gn 1:16)—do not appear till the fourth day; they are not identified with the light of God's first creative act (Gn 1:3), but serve as regulators of earthly time.
Interpreters have proposed four major explanations of this passage: (1) the earth stopped its rotation, (2) a solar eclipse occurred, (3) an astrological omen took place, or (4) the passage is figurative, not literal. The second option is not plausible because the text does not state that the sun and moon darkened; they continued to shine but stopped moving (the verbal root dmm is best translated "to cease"). The third option suggests that Joshua employed a pagan form of prayer based upon the practice, found in other ancient Near Eastern cultures, of reading omens in the movement of heavenly bodies. This option is inconsistent with Joshua's faithfulness to the Lord. The fourth option is not credible because vv. 13-14 state clearly that the sun and moon stopped their motion. The best way to understand these events is to accept the first option, according to the plain reading of the text. Through alteration of the earth's rotation the apparent movement of the sun and moon across the sky was halted. The urban legend that Princeton scientists or NASA computers have "discovered" Joshua's long day has circulated for more than a half century. Though baseless, this fictitious "scientific" explanation is still widely promoted.
The event was the act of a sovereign and omnipotent God who governs His creation. The emphasis of the passage is how, on that particular day, God listened to the prayer of Joshua in a way that had never been witnessed. The event was clear evidence that the Lord was fighting for Israel. The quote from the Book of Jashar probably encompasses vv. 13b-15, since v. 16 continues the narrative from vv. 10-11.
10:16-27 The five Amorite kings were found hiding at Makkedah. They were brought out to Joshua and executed.
10:28-43 Joshua completed the conquest of southern Canaan. Verse 43 indicates that the Lord was fighting these battles and that He secured the victories. All the inhabitants of these cities were executed. On the justification for their extermination, see note on 6:17.
11:1-15 Jabin, king of Hazor, formed an alliance of northern kings. They assembled a large army with assets that included horses and chariots. The Lord gave Israel a complete victory over this coalition, and its military assets were destroyed. In reprisal for Jabin's instigation of the alliance, Hazor received the most severe punishment. Joshua executed Jabin and all Hazor's inhabitants and burned the city. Verses 12-15 are a summary of the accomplishments of Joshua's northern campaign and restate his obedience in all that the Lord had commanded through Moses.
11:16-23 The conquest of northern Canaan was complete; this passage summarizes Joshua's achievements. Verses 18-20 state the historical and theological justification for the conquest: the Canaanites (with the exception of the Gibeonites) had refused to make peace with Israel, for God had hardened their hearts so that he might destroy them without mercy. (On the justification for their extermination, see note on 6:17.) It is noteworthy that in 11:22 no mention is made of the Philistines, who had not yet migrated to Gaza, Gath and Ashdod. This is an incidental indicator of the age of the narrative, refuting contemporary critical theories that date the book much later.
12:1-6 The list of the conquered kings and territories of Transjordan (the region east of the Jordan River) consists of Sihon king of the Amorites and Og king of Bashan. These victories occurred during the time of Moses, before Joshua became Israel's leader (Nm 21:10-35; Dt 1:4; 2:24–3:11). They are mentioned here to provide a historical survey of all that had been accomplished in the drive toward the occupation of the promised land, through the grace of God toward the nation. Moses had allotted the lands of Transjordan to the tribes of Reuben, Gad, and the half-tribe of Manasseh as their inheritance (Nm 32:1-5). The statement "the land had rest from war" (Jos 11:23) marks the end of the initial narrative of conquest.
12:7-24 The list of the conquered kings and territories of Cisjordan (the region west of the Jordan River) consists of a geographical summary in vv. 7-8 and a list of 31 kings, with the cities they ruled, in vv. 9-24. After the first two cities (Jericho and Ai) the list can be divided into cities in the south and those in the north. This list not only records the conquest of Canaanite cities, but also represents the accomplishment of God's purpose. In giving them into the hands of Israel, He fulfilled His promise to Abraham that his descendants would occupy the land (Gn 12:6-7; 15:18).
13:1-7 This chapter begins a new section in the book of Joshua. Israel is transitioning from conquest to settlement in Canaan. Three major geographical areas remain to be conquered: (1) Philistia, including the five major cities of the Philistines: Gaza, Ashkelon, Ashdod, Gath and Ekron (vv. 2-3); (2) the Phoenician coast (v. 4); and (3) the Lebanon mountain range (v. 5). By this time Joshua has aged and is nearing the end of his life.
13:15-32 This section details the geographical extent of land allocated to the tribes of Reuben, Gad, and the half-tribe of Manasseh (Nm 32:1-5).
14:1-5 This section introduces the allocation of the land to the remaining tribes. It was to be determined by casting lots (perhaps the Urim and Thummim of the high priest, Lv 8:8) for which parcel of land each tribe should inherit. This was according to the Lord's directive for the allotment of the land (Nm 26:55-56; 33:54). Use of the lot by Eleazar, the high priest, was not a matter of chance; it was a matter of obedience to the Lord's instruction (Nm 26:55-56). God was responsible for the outcome of the casting of the lot (cp. Jos 18:6-10; Pr 16:33). Discerning the will of God, is never a matter of chance. The Levites did not receive an inheritance but were given cities in which to live (Nm 35:1-8; Jos 21:1-41).
14:6-15 The tribal allotment to Judah began with Caleb's inheritance. Caleb had been a leader in Israel (Nm 13:6). He was one of two spies who had brought a positive report to Moses at Kadesh-barnea (Nm 13:30). Together with a delegation of the men of Judah, he presented his claim to Joshua, who gave him the hill country of Hebron as an inheritance.
14:6 The first distribution of the land began from Gilgal, Joshua's location at the time. Gilgal, site of the memorial stones from the Jordan, appears to have been the central encampment for Joshua and the priests at this stage.
15:1-62 Judah was the first tribe to receive an inheritance west of the Jordan because of its prominence among the tribes of Israel (see Gn 49:8-12). The description of Judah's allotment (Jos 15:1-12) is more detailed than are those for the other tribes. Verses 13-19 contain an account of Caleb's success in expelling the Canaanites from the region of Hebron, his inheritance. Verses 20-62 detail the allotments to the various clans of Judah.
15:63 The tribe of Judah could not completely remove the Jebusites from Jerusalem. This is the first mention of a tribe's inability to expel the Canaanite inhabitants. Jerusalem remained in Jebusite hands until the time of David (2 Sm 5:6-7).
16:1–17:18 This section details the inheritance of the descendants of Joseph. It includes the boundaries of the allotment to the descendants of Joseph (16:1-4),the inheritances allotted to the tribe of Ephraimand the half-tribe of Manasseh (16:5–17:13), and therequest for additional land from those tribes (17:14-18).
16:10 The Ephraimites were unsuccessful in driving out the Canaanites who lived in Gezer.
17:3-6 The Lord, through Moses, had granted the five daughters of Zelophehad their inheritance (Nm 27:7-8). They approached Joshua and Eleazar the priest to claim their inheritance. The issue of a daughter's right of inheritance had been settled many years earlier (Nm 36:1-10) and Joshua faithfully acted upon their reminder.
17:12-13 The Canaanites of this region were too entrenched to dislodge. The Manassites, however, eventually became strong enough to subject them to forced labor.
18:1–19:48 This section surveys the distribution of land to the remaining tribes of Benjamin, Simeon, Zebulun, Issachar, Asher, Naphtali and Dan. The Levites did not receive an inheritance of land because of their special role as priests.
18:1 The central encampment of Joshua, the priests, and the whole assembly moved from Gilgal to Shiloh. This is the first mention of the tent of meeting (i.e., the tabernacle) in the book of Joshua. It was the place where the presence of the Lord dwelt and where the people came to meet with God. The account of its origins is found in Ex 25–27. The reference to the tent of meeting here and in Jos 19:51 indicates that all was done according to the Lord's directives.
18:2 Although the land had been subdued (18:1) the other seven Cisjordan tribes (after Judah and the Joseph tribes) had not taken possession of it or apportioned their inheritance.
18:3 The men of Judah, including Caleb, had approached Joshua about their allotment of land (14:6). Here Joshua had to confront the remaining seven tribes about completing the allotment of the land.
18:4 Twenty-one surveyors, appointed from among the seven tribes, were to conduct an official survey of the rest of the land so that Joshua could distribute it.
18:6 "I will cast lots for you here in the presence of the Lord our God." Joshua would cast lots before the Lord so the Lord would determine the allotment of each tribe. The casting of lots (see 14:1-5) was the means the Lord had directed for this purpose (Nm 26:55-56). His presence would determine the extent of the tribal allotments.
18:11–19:48 This section lists the remaining tribal allotments. The account of each tribal apportionment includes a description of its boundaries and a catalog of the cities included.
18:11-28 The description of Benjamin's apportionment is the most detailed among those of the remaining tribes. Benjamin's territory, though the smallest in extent, was centrally located and included the site of Jerusalem.
19:1,9 Simeon was allotted territory within the boundaries of Judah because Judah had a surplus of land.
19:47 The tribe of Dan found it difficult to remove the Canaanites from their allotted inheritance, so the tribe migrated to the city of Leshem (Laish), which they renamed Dan, at the northern extremity of Canaan. Further details of the circumstances of Dan's migration are given in Jdg 1:34; 18:1-31.
19:49-50 After the other tribal apportionments were completed, the tribes obeyed the Lord by granting Joshua an inheritance in the hill country of Ephraim.
19:51 This summary verse concludes the account of the division of the land by tribal allotment.
20:1-9 Six cities of refuge were established to provide asylum for people who had committed manslaughter (unintentional killing ) (cp. Ex 21:13; Dt 4:41-43). The Lord issued detailed instructions to Moses about how these cities were to function (see Nm 35:9-34). The offender could seek refuge in them from the "avenger of blood" (i.e., the near relative who would take the perpetrator's life in reprisal) until his case could be decided by an equitable trial (Jos 20:6). The system of cities of refuge allowed justice to prevail in the land while preventing blood vengeance of a "vigilante" sort.
20:3,5,9 The "avenger of blood" was, typically, a near relative of the murder victim (or some other designated person) who was responsible for exacting legal vengeance against the murderer (see Gn 9:5-6; Ex 21:23-24). While vengeance was the domain of God alone (Dt 32:35; Ps 94:23; Pr 20:22), He also recognized it as part of ancient Israel's justice system. Vengeance was never to be a private or personal matter, but was strictly regulated by the Law of Moses. For further discussion of the system of blood vengeance and the cities of refuge, see Nm 35:9-34; Dt 19:1-13.
21:1-3 The leaders of the Levites approached Eleazar, Joshua and the tribal heads about fulfilling the Lord's command to Moses to give towns for them to live in and pasturelands for their flocks from within the other tribal allotments (Nm 35:1-8; Lv 25:32).
21:3,8 Verses 3 and 8 form a literary bracket around verses 4-7 showing that the Israelites obeyed the will of the Lord.
21:4-7 Joshua and Eleazar distributed the cities among the Levitical clans by the method of casting lots. Three major clans are listed: the Kohathites, the Gershonites, and the Merarites. The Kohathites were further divided into two groups, those who were descendants of Aaron and those who were not (vv. 4-5).
21:9-42 Although 13:14 notes that the Levites received no inheritance, they were allotted 48 towns, with their pasturelands, within the territories of the other tribes (Nm 35:6-7). This passage catalogs those cities.
21:43-45 With the distribution and settlement of the land of Canaan the Lord's promise to the patriarchs was fulfilled (Gn 12:7; 15:7, 18-21). Although Canaanites continued to reside among the Israelites in some places, the land as a whole was firmly under their control. Several passages assert total triumph over the Canaanites (e.g., Jos 10:40-42; 11:16-23; 12:7-24; 18:1; 23:1), while others note that their removal was incomplete (13:2-6; 15:63; 16:10; 17:12-13,16-18; 23:4-5,7,12-13). These statements are not mutually contradictory; rather, the narrative gives a realistic picture of the conditions of the occupation. The conquest of Canaan did not require that every individual Canaanite be removed or annihilated; displacement of the Canaanites was a process that went on over a period of time (23:4-5). It was still the case that God had faithfully fulfilled His promise to Israel.
22:9-34 While returning to their homes in the Trans-jordan the men of Reuben, Gad, and the half-tribe of Manasseh provoked a crisis by erecting an altar at Geliloth. Their altar was a replica (v. 28) of the one at the tabernacle, intended as a witness to future generations of the legitimacy of their share in the inheritance. This was an innocent act on their part, as they did not intend the altar to be used for sacrifices. The Cisjordan tribes, however, viewed such an altar as a threat to the unity of Israel as a whole. The western tribes sent a delegation, headed by Phinehas son of Eleazar, to investigate the matter. The eastern tribes explained their purpose in erecting the altar to the satisfaction of the rest (vv. 21-31), and the crisis was resolved.
22:10 "A large, impressive altar" indicates that it would be seen by anyone who passed by.
22:12 The assembly of the Cisjordan tribes at Shiloh was preparing to go to war against the Transjordan tribes in order to correct what they thought was a breach of the covenant with the Lord.
22:16-18 The Phinehas delegation expressed its concern in the strongest terms. The word translated "treachery" is used twice in verse 16 and refers to an act of rebellion; the same word was used with reference to Achan's deed at Jericho (7:1). The delegation recalled the incident at Peor (Nm 25) as an example of the consequences of idolatry. The Phinehas delegation was concerned that an act of spiritual unfaithfulness on the part of the tribes east of the Jordan would endanger all Israel.
22:33-34 The incident ended peaceably. The Transjordan tribes named the altar in accordance with its purpose: it was to be a witness for future generations to the sovereignty of the Lord and the unity of all the tribes of Israel.
23:1-2 Israel had come to a point of "rest" from her enemies. Major conquest operations were completed and Israel controlled the region as a whole. Joshua, now advanced in age, summoned the leaders of Israel and gave his farewell address. The reference to Joshua's old age confirms that the conquest took a long time.
23:3-11 The theological justification for the conquest was the declaration that it was the Lord's doing, not Israel's. The Israelites had not subdued the Canaanites merely to satisfy an agenda of aggression. The Lord had determined to remove them from the land and give it to Israel. Joshua admonished the people to remain faithful to the Mosaic covenant and to avoid committing idolatry with the gods of the Canaanites who remained in the land. Joshua's speech echoes the words of Moses in Dt 7:1-5.
23:14 Joshua acknowledged that his time on earth was about to expire. The Lord had been faithful in fulfilling all His promises to Israel.
23:15-16 Reminiscent of the curse ceremony of Dt 28, Joshua warned the people that disobedience would bring disaster and dispossession for Israel. The Lord was faithful to bless obedience and curse disobedience. If Israel repeated the Canaanites' sins of idolatry, she would experience the same consequence: removal from the land. The entire section of Jos 23:1–24:24 parallels the book of Deuteronomy, Moses' "farewell address," as a ceremony of the renewal of the covenant. It contains the same elements: a rehearsal of the Lord's deeds in delivering His people (24:2-13); the people's pledge of loyalty (24:14-26); the reference to witnesses (24:22, 27); mention of the laws of the covenant, "a statute and ordinance" (24:25); and the sanction of judgment to come if Israel abrogates the covenant (23:12-16). The order differs, but all the components are present.
24:1 Joshua summoned a final assembly of all Israel at Shechem and gave his farewell speech.
24:2-13 Joshua began his farewell speech with a review of the salvation history of Israel from Terah the father of Abraham down to that present time. He recounted the mighty acts of the Lord on behalf of His people in liberating them from Egyptian enslavement, guiding them through the wilderness, and subduing their opponents. Joshua reminded them that it was not by their own power that these great deeds were accomplished. This "historical recital" is one of the elements of covenant renewal, seen in brief form in the introduction to the Ten Commandments (Ex 20:2; Dt 5:6).
24:14 After his the review of salvation history Joshua challenged the people, by means of three imperatives, to be faithful to the Lord. The people were to "fear" and "worship" the Lord and "get rid of" all idols. Worship of Yahweh alone was the fundamental stipulation of His covenant with them (Ex 20:3; Dt 5:7).
24:15 "As for me and my family, we will worship the Lord." Joshua and his family were committed to the Lord regardless of the decision of the people. Joshua spoke as the head of his household and the spiritual leader of his family. His words reflected an undivided devotion to the Lord that served as an example of faithfulness for all the people and an incentive for them to reaffirm their loyalty to the covenant. His undivided devotion is a source of encouragement for Christian believers today.
24:16-18 The response from the people was overwhelmingly in favor of serving the Lord. However their commitment would be short-lived (Jdg 1–2).
24:19-28 Joshua expresses doubt concerning the sincerity of commitment on the part of the people, but the people insist that they will be faithful in worshiping the Lord alone to the exclusion other gods. Whether Joshua really meant to question their sincerity on this occasion, or whether his words demanding recertification of their loyalty were a formal part of the ceremony, is open to interpretation. In either case, halfhearted commitment is worthless.
24:29-33 The book of Joshua ends with the record of the death of Joshua and Eleazar the priest. Israel was faithful to the Lord during Joshua's lifetime and the lives of the leaders of his generation (24:31). However, after the passing of that generation—the group that had known Moses' leadership in the wilderness and had followed Joshua in the conquest of Canaan—fell once again into idolatry.