Introduction to

Joshua

Title

The name Joshua refers to the chief human character in the book. He leads the Israelites from the time of Moses’ death until they enter and allot the promised land. Joshua’s name in Greek is Jesus. It means “The LORD saves.”

Author and Date

The author of the book is not identified; however, 24:26 attributes at least part of the book to Joshua himself. The date of the book is not clearly stated. Some scholars date the work very late, arguing that it serves the interests of Josiah (641/40–609 BC) or even Israel in the Persian period (539–333 BC). However, several points suggest that the book was written close to the time of Joshua. The phrase “to this day” appears 12 times (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 10:27; 13:13; 15:63; 16:10; 23:9). In 13:13 it refers to the people of Geshur, who are not mentioned after the time of David (2 Sam 14:32; 15:8). Rahab is said to live in Israel “to this day” (6:25), implying a time no later than the first generation after Joshua. Mention of the Book of Jashar (10:13) seems to argue that this account of Joshua was copied later, after the Book of Jashar was written. This Book of Jashar is mentioned in 2 Sam 1:18, suggesting that it was written as late as David’s time. However, David might have used a later edition of that book. Josh 10:13 suggests an earlier edition of the Book of Jashar could have been written and referred to in the time of Joshua. Additional implications as to the antiquity of the book of Joshua (see Historical Setting) imply a date of composition, in a form similar to what we have, not later than the time of David and Solomon and possibly as early as the generation of Joshua.

The Figure of Joshua

Joshua first appears in Exod 17:8–13, where he serves as leader of Israel’s army and defeats the Amalekites. He ascends part way up Mount Sinai (Exod 24:13–14) with Moses and hears of Israel’s worship of the golden calf without actually participating in it (Exod 32:17). As Moses’ “aide” (Josh 1:1), Joshua remained in the tent where Moses met with God (Exod 33:11). Joshua is there as God’s Spirit settles on the elders outside the camp as well as on Eldad and Medad inside the camp (Num 11:24–30). Joshua tries to preserve Moses’ honor by asking him to rebuke Eldad and Medad, but Moses responds to Joshua by underscoring how much more important the presence of the Spirit is (Num 11:24–29) than his own honor. Moses gives Hoshea (meaning “[He] has saved”) the name Joshua (meaning “the LORD saves,” Num 13:16). Joshua is most often remembered as one of 12 spies sent to explore Canaan (Num 13:1–25). He and Caleb were the only two to bring back a good report (Num 13:26—14:38), for which they were rewarded (see Josh 14:6–15; 19:49–51 and notes).

Historical Setting

The book of Joshua chronicles the Israelites entering the promised land (chs. 1–5), defeating their enemies in the land (chs. 6–12), allotting the land to their tribes (chs. 13–21), and preparing to pass this inheritance on to future generations (chs. 22–24). The contents suggest that the events took place 40 years after the exodus, implying a date for the events of Joshua of either ca. 1406 BC or ca. 1220 BC, depending on whether one accepts an early or late date for the exodus (see Introduction to the Old Testament: Chronology/Dating; see also Introduction to Exodus: The Date of the Exodus).

More important are the numerous pieces of evidence for an authentic second-millennium BC origin of the book. For example, virtually all the Canaanite personal names preserved in Joshua (2:1; 10:3, 33; 11:1; 15:14) are found in the second millennium BC. Some occur only in the second millennium BC (Hoham, Piram, Japhia, Sheshai, and Talmai). It becomes difficult to explain how these names were correctly included if the book of Joshua was composed many hundreds of years later. The covenant of ch. 24 follows the elements of a second-millennium BC vassal treaty (see note on 24:1–28) and includes a clearly attested item (a historical prologue) not found in first-millennium BC treaties.

Some argue that the accounts of Joshua must be fictions created from a later time. However, those holding this view do not address the above matters. It is true that some of the places named in the allotments (chs. 13–19) were founded later. However, chs. 13–19 form a legal document that serves to define the tribal territories generation after generation (see note on 13:1—21:45). Thus, adding the names of later towns did not change these documents but further defined which towns belonged to which tribes. On the other hand, many of the towns that Joshua attacked and those where he assembled all Israel were well-known settlements in the second millennium BC.

Theological Themes

The great themes of the book of Joshua include: the gift of the promised land, the sovereign presence of a holy and loving God, the covenant, and God’s call to faithful obedience.

The Gift of the Promised Land

The promised land was part of God’s covenant with Abraham (Gen 12:1–3, 7; 13:15–17; 15:17–21; 17:8; 22:17) and his descendants (Gen 26:4; 28:4, 13; 35:12). This is the land to which God directed the Israelites after they left Egypt (1:2; Exod 3:8, 17; 34:24; Lev 20:24; Num 14:8; Deut 6:10; 9:5; 11:9; 26:1–3; 28:52). This land fulfills God’s promise to Abraham, Isaac, and Jacob; it is the divine gift to the Israelites and belongs to them as they accept and obey the covenant (Deut 28). God’s gift of the promised land provides the Israelites with all the blessings they require to live in prosperity and security. It is no accident that the form of the whole book of Joshua most closely resembles royal land grants in the ancient Near East. For example, the ca. eighteenth-century BC land grant of the city of Alalakh from Abbael king of Aleppo to Yarimlim contains all the major elements found in Joshua: a historical narrative of the battle that acquired Alalakh (cf. 6:1—12:24), a list of towns included in the grant (cf. 13:1—21:45), and the establishment of a covenant by oath that includes requirements for retaining the land grant (cf. 8:30–35; 23:1—24:27).

The promised rest (1:13, 15) comes when the battles have ended and the victory has been won (11:23; 14:15; 21:44; 22:4; 23:1). No enemies remain to threaten the Israelites’ occupation of the land and their worship of God. Such rest disappears in the following generations as the people turn away from God. The Hebrew word for “rest” never appears in the book of Judges. Only in David’s time does Israel again have “rest” from its enemies (2 Sam 7:1, 11). The generation of Joshua contrasts with the previous one, whose rebellions and faithlessness led God to deny them rest (Ps 95:11; Heb 3:11; 4:3, 5). In a similar manner the author of Hebrews invites the members of the new covenant to enter into the true and complete Sabbath rest that Joshua did not give (Heb 4:8–11).

The Sovereign Presence of a Holy and Loving God

The sovereign presence of a holy and loving God is an essential theme of Joshua. God initiates the charge to Joshua (1:1–9), and Joshua then obeys by setting in motion the crossing of the Jordan River from Moab to Canaan. God promises his presence as a guarantee of faithfulness and success (1:5–9). It is God who chooses Joshua and who exalts him (3:7). The presence of God, represented by the ark of the covenant, leads Israel forward and overcomes the natural barriers of the Jordan River (chs. 3–4) and the human barriers of the walls of Jericho (ch. 6). It is God who orchestrates Canaan’s fear of the Israelites (2:9, 11, 24) through these events (4:24; 5:1). It is God who topples Jericho’s walls and preserves Rahab (ch. 6), enables the Israelites to defeat Ai (ch. 8), sends down hail on the southern coalition and lengthens the day to defeat them (ch. 10), gives Hazor and the north into Joshua’s hands (ch. 11), guides the lot to determine the tribal lands (chs. 13–19), and renews his covenant partnership with Israel (ch. 24). If God is sovereign, he is holy. He demands Israel follow him in the signs of circumcision and Passover (ch. 5) and in covenant renewal (8:30–35; 24:1–28). God will not tolerate the theft of that which belongs to him (ch. 7) nor will he allow the worship of anyone or anything else (chs. 22–24). Yet he is gracious and compassionate (Exod 34:6–7) in providing salvation for Rahab (2:1–21; 6:25), protecting Israel in their battles (chs. 6–11), providing grace for the Gibeonites (ch. 9), giving Caleb and Joshua allotments (14:6–15; 19:49–51), providing extra land for Israel to clear (17:14–18), caring for the unintentional killer (ch. 20), and providing for the tribeless Levites throughout the land (ch. 21).

The Covenant

Like the promised land, the covenant is God’s gift to Israel. It is their means of life and success in the promised land (1:5–9). The ark of the covenant symbolizes God’s presence. It is so named because the ark contains the physical text of the covenant document made at Mount Sinai (Exod 25:16, 21; 40:20; Deut 10:2, 5). Whoever violates the covenant is punished in the harshest manner (7:11–15; 23:16). This ancient document lies at the center of the covenant renewal (8:33), and it forms the basis for Joshua’s final address and the people’s oath of loyalty (chs. 23–24). If the gift of the promised land is God’s response in the covenant, then the heart of the book—mapping and distributing the land (chs. 13–21)—uniquely and physically expresses the covenant that will connect each Israelite with God, wherever they live in that land.

God’s Call to Faithful Obedience

Israel’s correct response to God’s covenant is obedience. From ch. 1 to ch. 24, God calls his people to obey him. Throughout the book the Israelites receive blessings when they respond faithfully and punishments when they disobey (see Theological Themes [The Gift of the Promised Land]).

But God’s blessings are not for Israel alone. The mighty works of God’s salvation proclaim that same hope to “all the peoples of the earth” (4:24). God designs his miracles to proclaim who he is, to bless the people of Israel, and to provide the means by which they can bless others (Gen 12:1–3; Exod 19:5–6). But it is a matter of decision. For Rahab, who confesses the works of God and responds by assisting Israel (ch. 2), there is salvation and blessing (6:25). For the kings of Canaan and their armies who respond by opposing God’s work and will, there is destruction and cursing (chs. 6; 8; 10–11).

Genocide?

Perhaps the greatest challenge to belief in the God of the OT is found in Joshua. Many assume that under divine direction Joshua and the Israelites stormed great towns and cities and put to death noncombatants such as babies, children, and the elderly. It is clear that God does not tolerate the sins of people and that the consequence of sin is death (Rom 6:23)—to the point that the Israelites were commanded to let no one live (Deut 20:16–18). But this sort of total destruction is difficult to find in Joshua. Given the biblical descriptions and the (lack of) archaeological evidence for towns, it is reasonable to assume that Jericho and Ai were forts. Except for the role of Rahab and her family (see 2:1 and note), these were military garrisons (see chs. 2,6–8 and notes). For the unusual Hebrew construction translated “men and women,” see note on 6:21. The remaining wars that all Israel fought (chs. 10–11) began as defensive battles. If Israel had not fought, it would have been wiped out. The kings and their armies were indeed destroyed. It is reasonable to assume that with their armies destroyed, the noncombatants would have fled (see 10:28–43 and note). We know that there were plenty of Canaanites around to lead the Israelites into sin in the following generation (Judg 2:11–13). Overall, the accusation of genocide is an unfounded myth (but see Introduction to Deuteronomy: Themes and Theology [Holy War]).

Outline

I. The Promised Land Entered (1:1—5:12)

A. Joshua Installed as Leader (1:1–18)

B. Rahab and the Spies (2:1–24)

C. Crossing the Jordan (3:1—5:1)

D. Circumcision and Passover at Gilgal (5:2–12)

II. The Promised Land Taken (5:13—12:24)

A. The Fall of Jericho (5:13—6:27)

B. Achan’s Sin (7:1–26)

C. Ai Destroyed (8:1–29)

D. The Covenant Renewed at Mount Ebal (8:30–35)

E. The Gibeonite Deception (9:1–27)

F. The Sun Stands Still (10:1–15)

G. Five Amorite Kings Killed (10:16–27)

H. Southern Cities Conquered (10:28–43)

I. Northern Kings Defeated (11:1–23)

J. List of Defeated Kings (12:1–24)

III. The Promised Land Allotted (13:1—21:45)

A. Land Still to Be Taken (13:1–7)

B. Division of the Land East of the Jordan (13:8–33)

C. Division of the Land West of the Jordan (14:1–5)

D. Allotment for Caleb (14:6–15)

E. Allotment for Judah (15:1–63)

F. Allotment for Ephraim and Manasseh (16:1—17:18)

G. Division of the Rest of the Land (18:1–10)

H. Allotment for Benjamin (18:11–28)

I. Allotment for Simeon (19:1–9)

J. Allotment for Zebulun (19:10–16)

K. Allotment for Issachar (19:17–23)

L. Allotment for Asher (19:24–31)

M. Allotment for Naphtali (19:32–39)

N. Allotment for Dan (19:40–48)

O. Allotment for Joshua (19:49–51)

P. Cities of Refuge (20:1–9)

Q. Towns for the Levites (21:1–45)

IV. Israel United to Serve God in the Promised Land (22:1—24:33)

A. Eastern Tribes Return Home (22:1–34)

B. Joshua’s Farewell to the Leaders (23:1–16)

C. The Covenant Renewed at Shechem (24:1–28)

D. Buried in the Promised Land (24:29–33)