Joshua
Conquering the Promised Land
At last! After forty years of wandering in the wilderness, it is now time to cross the Jordan River and enter into the land that God has promised. Now the Israelites will live in houses instead of tents, and they will have luscious fruit trees right in their front yard. Instead of moving from oasis to oasis, always searching for water and grass, now they will live by streams, springs, and wells, with plenty of grass for their livestock to eat. Furthermore, everybody is going to get an equal share. Those who were slaves in Egypt are now going to get their own farms, vineyards, houses, and wells. It was like winning the lottery! The wonderful promise of land (and rest) is about to be fulfilled.
The book of Joshua is a “good news” book, optimistic and upbeat. In contrast to the constant grumbling and disobedience of the Israelites that has characterized the story ever since God first sent Moses to deliver them from Egypt, now the Israelites generally obey and do what God (and his servant Joshua) tells them to do. Not surprising to the reader—for God and Moses have told them this repeatedly in Exodus, Numbers, and Deuteronomy—such obedience results in tremendous blessings: victory over the inhabitants of the land and other enemies, leading to the possession of a rich and bountiful land.
What Is the Setting for Joshua?
The book of Joshua is a continuation of the Pentateuch story. In Genesis 12 God makes a covenant with Abraham, promising him land, numerous descendants, and blessings. God also promises to make him into a great nation and that this nation would be a blessing to all peoples. This promise drives the Old Testament story. Genesis ends with Abraham’s grandson Jacob, along with his twelve sons, residing in Egypt. They are only seventy in number, and they have no land. About four hundred years later, when the book of Exodus begins, the Israelite population has exploded, and they are so numerous that the Egyptians feel threatened. So part of the Abrahamic covenant has been fulfilled (numerous descendants), but not the promise of land. Likewise, since the Egyptians enslave them and mistreat them terribly, the promise of blessing does not seem to be fulfilled either. The story running from Exodus to Joshua is the story of God delivering the Israelites, blessing them with his powerful Presence and the Mosaic covenant, and then actually giving them the land promised to Abraham. In Numbers, the original generation of Israelites had rejected the Promised Land, so God sent them back into the wilderness to wander aimlessly around until all of that rebellious generation passed away. Then God led them back toward the Promised Land. When they got close to the land, God used Moses as the mediator to deliver the book of Deuteronomy to the Israelites. Deuteronomy restated and expanded on the Mosaic covenant and called on the people to renew their commitment to God and to the Mosaic covenant. The Mosaic covenant (the laws in Exodus, Leviticus, Numbers, and Deuteronomy) provided the terms by which Israel could live in the Promised Land with God right in their midst, and receive blessings from him. So the book of Joshua is an exciting and dramatic conclusion to a long and painful journey. Now, at last, the Israelites are actually going to enter the Promised Land, drive out the Canaanites, take possession of this wonderful place, and live peacefully at rest.
What Is at the Heart of Joshua?
The action story line of the book of Joshua is about conquering, distributing, and taking possession of the Promised Land. The theological story line is the same as that presented in Exodus, Numbers, and Deuteronomy: obedience and trust in God result in deliverance, victory, and blessing, while disobedience results in tragic defeat, judgment, and the onset of curses (i.e., the opposite of blessings). Also at the heart of this book is the proclamation that God is faithful to his promises. He gives Israel the land of Canaan, just as he promised their forefather Abraham.
The location of Jericho, Gilgal, and Ai.
Important subthemes run throughout the book as well. For example, closely related to the themes of “land” and “blessing” is the promise of “rest,” a theme recurring frequently in Joshua (1:13, 15; 11:23; 14:15; 21:44; 22:4; 23:1). After wandering for years and waging war constantly, now they will soon be able to settle down on their own farms and raise their families quietly and peacefully. Another subtheme that emerges early in Joshua through the long episode dealing with Rahab (Joshua 2) and Achan (Joshua 7) is that ultimately inclusion into the people of God is based on trust and faith in God, and not on Hebrew ethnicity. This is another example of how God works behind the scenes of the story to fulfill the Abrahamic covenant (“all peoples on earth will be blessed through you”; Gen. 12:3).
Finally, another faint subtheme that nonetheless persists throughout the book is the quiet, subtle reminder that the Israelites are not quite successful in driving out all the Canaanites (13:1–5, 13; 15:63; 16:10; 17:12), something that will come back to haunt them in the book of Judges and in the years to follow.
The story in the book of Joshua can be outlined as follows:
- How to Successfully Conquer the Promised Land (1:1–18)
- A Test Case: Jericho (2:1–7:26)
- Rahab the believer is saved (2:1–24)
- Crossing the Jordan River into the Promised Land (3:1–5:12)
- The siege and fall of Jericho (5:13–6:27)
- Achan the unbeliever is destroyed (7:1–26)
- Back on Track: The Capture of Ai and Recommitment to the Covenant (8:1–35)
- Conquering the Rest of Canaan (9:1–12:24)
- The southern campaign (9:1–10:43)
- The northern campaign (11:1–15)
- Summary of the conquest (11:16–12:24)
- Distributing the Promised Land (13:1–21:45)
- Resolving Conflict among the Tribes (22:1–34)
- Renewal of Covenant Commitment (23:1–24:33)
What Makes Joshua Interesting and Unique?
- In a book about annihilating all the Canaanites, the first major story is about the deliverance and salvation of the Canaanite prostitute, Rahab.
- There is a fascinating and ironic contrast between Rahab (Joshua 2) and Achan (Joshua 7).
- In a book filled with war, the thematic goal is “rest.”
- Joshua has an encounter with “the Commander of the army of the Lord” (Josh. 5:14–15).
- The book of Joshua contains the fascinating story of the walls of Jericho falling down.
- In Joshua, God parts the Jordan River, allowing Israel to cross over on dry ground, just as he had parted the Red Sea back in the book of Exodus.
The water from the Jordan River and its tributaries is used for irrigation and drinking in several countries (Israel, Jordan, Palestine, Syria, and Lebanon). Thus today the Jordan River (what remains of it) is quite a bit smaller than the river that Joshua and the Israelites crossed.
What Is the Message of Joshua?
How to Successfully Conquer the Promised Land (1:1–18)
The story in Joshua 1 picks up immediately from the end of Deuteronomy. Moses has just died, Israel is on the east side of the Jordan River, preparing to cross over into the Promised Land, and God has just appointed Joshua as the new leader of Israel. Joshua 1 introduces several major themes of the book. First of all, Joshua is the new leader, providing continuity with Moses (1:1–9). God declares that he will be with Joshua as he was with Moses (1:5), thus providing the same power of his Presence that was experienced in the exodus. But Joshua’s role is not quite the same as Moses’s, and he will not carry out the “mediator” role that Moses played. As mentioned in our discussion in Deuteronomy, the mediation role of Moses now transfers not to Joshua, but to the written word (i.e., the “Book of the Law”). Note also that while Moses is frequently called “the servant of the Lord” (1:1, 2, 13, 15), Joshua is called “the servant [or aide] of Moses.” He is not called “the servant of the Lord” until the end of his life, after the conquest is over (24:29). Another interesting observation is that Joshua is told to be “strong and courageous” numerous times. Moses tells him this (Deut. 31:6), the people tell him this (Josh. 1:18), and God repeatedly tells him this (Deut. 31:23; Josh. 1:6, 7, 9).
Some scholars have suggested that this woman is a Canaanite prostitute, but the exact significance of this ivory carving is unclear (ninth to eighth century BC).
Another important theme that Joshua 1 picks up and continues from Deuteronomy is that the land is God’s gracious gift to Israel. Several times and in various ways God refers to “the land I am about to give to you” (1:2, 3, 13, 15). Finally, Joshua 1 continues to echo what God has been saying to Israel ever since the exodus: if they remain faithful and obey God’s law, they will be successful and will find blessing (1:8–9).
A Test Case: Jericho (2:1–7:26)
Rahab the believer is saved (2:1–24)
The immediate challenge in conquering Canaan is the city of Jericho, a strong, well-defended city right across the Jordan River from the Israelites. Recall that the last time the Israelites were in this situation, Moses sent twelve men to spy out the land, and ten of them came back saying that the Israelites could not possibly win (Numbers 13–14). This time Joshua sends two handpicked men. They sneak into Jericho and encounter a prostitute named Rahab, who hides them from her king, thus saving their lives. Rahab then makes a remarkable declaration to them of her strong faith in Israel’s God, acknowledging that God has given them this land, and asking that the Israelites spare her and her family (2:8–13). The Israelite spies agree to spare Rahab and her family, even though she is a Canaanite. As mentioned below, the faith and trust of Rahab are in strong contrast to the disdain and disobedience of Achan (Joshua 7), illustrating that it is the people of faith who inherit the Promised Land and not just those who are ethnically related to Israel.
Crossing the Jordan River into the Promised Land (3:1–5:12)
Crossing the Jordan River officially ends the exodus event and is perhaps the climactic event in the book of Joshua. It has numerous parallels and contrasts with the crossing of the Red Sea in Exodus 14. In Exodus the Israelites are leaving Egypt, the land of slavery; in Joshua they are entering Canaan, the Promised Land of plenty. In Exodus they are fleeing from the pursuing Egyptian army; in Joshua they are advancing to attack Jericho. The Presence of God plays a huge role in both events. In Exodus God is in the fire and cloud that protects fleeing Israel. In Joshua the Presence of God is in the ark of the covenant, which is at the center of this significant event.
Apparently during the time of wandering in the wilderness, the Israelites had not been continuing the practice of circumcision, perhaps signifying a rupture in their covenant relationship with God. Now, after crossing the Jordan, the Israelites circumcise all of those who had been born in the wilderness, thus recommitting to the covenant (5:1–9). They then celebrate the Passover in the Promised Land and eat of the produce from the land. The daily provision of manna ceases (5:10–12). The exodus is officially over.
The siege and fall of Jericho (5:13–6:27)
As children, most of us learned the old song, “Joshua fought the battle of Jericho, Jericho, Jericho; Joshua fought the battle of Jericho, and the walls came tumbling down.” Joshua 5:13–6:27 describes that event. One important thing to note is that the ark of the covenant plays the central role in the siege. The “siege” involves marching around Jericho with the ark—which is more like a religious festival procession than a military siege. God gives Israel an easy victory. The walls do tumble down, and Israel captures the strong Canaanite city that protected the entrance to the land of Canaan. Everyone in the city is killed, except Rahab and her family. In obedience to God, the Israelites do not keep any valuable materials captured in Jericho. All silver, gold, and bronze articles they place in the tabernacle of the Lord. Everything else is destroyed.
Immediately west of Jericho were the rugged hills that would later be known as the Judean wilderness.
Immediately west of Jericho were the rugged hills that would later be known as the Judean wilderness.
Achan the unbeliever is destroyed (7:1–26)
There is one small glitch in the Jericho victory, however. One of the Israelites, Achan, disobeys God and keeps several valuable items that he found in Jericho. Thus when Israel undertakes its next campaign, a minor operation against a very small town called Ai, God no longer empowers the Israelites to win, and they are defeated (7:1–5). Joshua is devastated at this defeat and cries out to God (7:6–9). God informs Joshua that someone has stolen things that were supposed to be dedicated to the tabernacle, in serious violation of God’s instructions. God then indicates to Joshua it was Achan who did this (7:10–18). Joshua and the Israelites then destroy Achan, his family, and all his possessions. In essence Achan becomes like a Canaanite, and he dies like the Canaanites in Jericho, perishing along with his family and all his possessions. His story is the bookend parallel to that of the Canaanite Rahab, who trusts in God and is saved, along with her family and her possessions, becoming, in essence, an Israelite.
Back on Track: The Capture of Ai and Recommitment to the Covenant (8:1–35)
With the Achan episode behind them, the Israelites then get the conquest back on track, quickly finishing off Ai (8:1–29). Joshua then builds an altar (8:30–31) and recommits the people to covenant obedience, carrying out a public covenant commitment ceremony ordered by God back in Deuteronomy 27:11–26.
Conquering the Rest of Canaan (9:1–12:24)
The southern campaign (9:1–10:43)
The rest of the conquest of Canaan takes place in two major phases, a southern campaign (9:1–10:43) and a northern campaign (11:1–15). The southern campaign opens with an unusual event, for an entire city (Gibeon) tricks Joshua and the Israelites into thinking they come from a far land, when in reality they live just over the hill and would be one of the very next cities to be attacked. Joshua enters into a treaty with the Gibeonites, and even after he realizes he has been duped, he pledges to stay faithful to his treaty with them (9:1–26). Thus, as in the case of Rahab, we find an opening story about Canaanites who are not destroyed because they acknowledge that God has given this land to the Israelites and he cannot be defeated.
Ironically, it is Joshua’s treaty commitment to the Gibeonites that precipitates the commencement of the southern campaign. Gibeon is attacked by the other Canaanite cities in the region, and Joshua, as a faithful treaty partner, comes to its rescue. God steps in and miraculously defeats the Canaanite coalition army by “hurling large hailstones down on them” and then making the sun stand still, which gives the Israelite army more daylight by which to complete the annihilation of this major Canaanite coalition army (10:9–15). Joshua then proceeds to conquer the rest of the southern areas (10:16–42).
The northern campaign (11:1–15)
Next Joshua moves north and subdues the entire northern region as well. As he defeats these kings and cities, he follows the Lord’s command and does not incorporate the enemy chariots into his army, but instead hamstrings the horses and burns the chariots (11:6, 9). This allows the horses to be used for domestic purposes, but not for pulling chariots. God wants Joshua to trust in him for military victory, not in chariot armies.
Summary of the conquest (11:16–12:24)
Joshua 11:16–12:24 provides a wrap-up or summary of the conquest. On the one hand, the summary states that “Joshua took the entire land, just as the Lord had directed Moses” (11:23), implying that the conquest was finished rather quickly. On the other hand, 11:18 indicates “Joshua waged war against all these kings for a long time.” Likewise, throughout the rest of the book of Joshua, numerous verses indicate that several small areas remained to be subdued (13:1, 13; 15:63; 16:10, etc.). What Joshua 1–12 indicates is that Joshua has broken the back of any large-scale organized resistance and he has effective control of the region. Now he gives each tribe their portion of the land, and it becomes their responsibility to finish the conquest and crush any remaining resistance in their tribal region, a task many of the tribes fail to carry out. Likewise, many cities had been captured, and these victories needed to be followed up quickly with Israelite occupation, which did not always happen, allowing the original inhabitants to return.
Distributing the Promised Land (13:1–21:45)
Joshua 13–21 describes how the Promised Land was specifically distributed to each of the tribes of Israel. Thus this section gives boundaries for each tribal inheritance, something that is rather boring for us as modern readers, but which was rather important and very interesting to those who lived on this land and passed this inheritance on to their children.
Cities of refuge (defined in Numbers 35) are designated (20:1–9). Likewise specific cities for the Levites, who did not get any specific tribal area, are chosen and set aside, distributing the Levites (the priests responsible for instructing the people in the law) throughout the other twelve tribes (21:1–42).
As mentioned above, while Joshua is generally an upbeat “good news” book, there is a quiet disturbing subtheme that surfaces in this section. Joshua 13:1–5 indicates that in Joshua’s old age, several regions had still not been subdued by the various Israelite tribes. Then as the boundary descriptions are given in Joshua 13–21, the text quietly mentions areas in each tribal region not yet conquered (13:13; 15:63; 16:10; 17:12). The individual tribes are not as conscientious about completing the conquest as Joshua is. Once he splits up the land and gives each tribe their respective areas, they lose their motivation and begin settling in, neglecting the command to drive out all the Canaanites and other inhabitants of the land. This will come back to haunt them in the book of Judges.
This unit concludes with an overall summary statement in 21:43–45, reiterating how God has given this Promised Land to Israel just as he promised their forefathers. He has also empowered them to conquer and possess the land, thus fulfilling all his promises to them.
Resolving Conflict among the Tribes (22:1–34)
One of the most basic problems Israel will face in the years to come is maintaining unity as the people of God. Almost immediately, conflict arises between those tribes who had settled on the eastern side of the Jordan (Reuben, Gad, Manasseh) and the rest of the nation. It is largely a misunderstanding, and Phinehas the priest intercedes and clears things up. This story ends on a good note, but it probably foreshadows negative things to come.
Renewal of Covenant Commitment (23:1–24:33)
Joshua has grown old, and in 23:1–16 he gives his farewell address. He repeats the main themes of Joshua 1, telling Israel to be strong and to obey everything written in the Book of Moses (23:6). He seems to acknowledge that the conquest is incomplete as he warns the Israelites against the influence of the remaining original pagan inhabitants (23:7). He restates how God has fulfilled every promise he made to their forefathers (in the Abrahamic covenant), and he warns them to stay faithful to God and his commandments, lest God reverse the wonderful blessings and bring his wrath on them, driving them back out of the land (23:12–16).
Not surprisingly, the book of Joshua concludes with a recommitment to the covenant. Joshua recounts the history of how God had repeatedly delivered them, given them victory, and blessed them (24:1–13). Now, Joshua exhorts the people, it is imperative that they continue to serve the Lord. Joshua declares that his family will serve God (24:15), and the people vow that they too will serve the Lord (24:16–18, 21). Joshua then writes all this down, confirming and validating this covenant commitment.
The postscript at the end of the book records the death of Joshua, finally referring to him as the “servant of the Lord” (24:29). Complimenting Joshua and the generation of Israelite leaders who had carried out the conquest, the book of Joshua ends on a high note, declaring, “Israel served the Lord throughout the lifetime of Joshua and of the elders who outlived him and who had experienced everything the Lord had done for Israel” (24:31).
View of Shiloh. Joshua places the tabernacle in this area (Josh. 18:1). The ark stays here at Shiloh until it is lost to the Philistines (1 Samuel 4).
So What? Applying Joshua to Our Lives Today
The repeated exhortation to Joshua to be strong and courageous is something we should apply in our lives today. If God calls us to be Christian leaders, he also exhorts us to be strong and courageous, for the task will not be easy. Yet God also tells Joshua to meditate on his Word and realize the power of God’s Presence so that he can be successful in the task before him. These things (strength, courage, God’s Word, God’s empowering Presence) are precisely the things that will enable us as leaders to be successful in the tasks that God calls each of us to undertake.
Important truths are to be grasped from the story of Rahab as well. First of all, this story indicates that God saves some very unusual and unlikely people, something that Jesus also illustrates in his actions. This should affect how you and I look at people who do not know the Lord yet. There are no “likely to be saved” and “unlikely to be saved” categories. God seems to delight in saving the most unlikely and unusual people; we should delight in this too and try to follow his leading.
Our Favorite Verse in Joshua
But as for me and my household, we will serve the Lord. (24:15)
View of Shiloh. Joshua places the tabernacle in this area (Josh. 18:1). The ark stays here at Shiloh until it is lost to the Philistines (1 Samuel 4).