Joshua

Israel destroyed the city but was permitted to take the spoil. Since the place was condemned to be a ruin, its name Ai, meaning ruin, was appropriate. Ancient Ai has been identified with the modern site of et-Tell, but this identification is disputed.

Israel had learned through tragedy that their success was solely dependent upon God. Therefore after their victory at Ai they worshiped the Lord with thanksgiving at Shechem. In accordance with Moses' instructions (Deut. 27:2-8), they read the covenant from Mount Gerizim and Mount Ebal. These two mounts form a natural amphitheater. The reading of the law by Joshua reflected the renewed commitment of God's people (see 2 Kgs. 23:2; Neh. 8).

Gibeonites' Deception (9:1-27). Moses gave Israel the rules of warfare (Deut. 7:1-2; 20:10-18). He required Israel to destroy the nations nearby in Canaan and spare the nations living afar.

The Gibeonites conspired to trick the Israelites into forming a peace treaty by giving the appearance of traveling from a far country. They wore old clothes, carried mended sacks, and had dry, moldy food. They acted as though they knew only of Israel's early wars under Moses and not their recent victories. They repeatedly flattered Joshua and the elders by referring to themselves as "your servants." Israel failed by not consulting the Lord before entering the covenant. The people grumbled when they learned that the Gibeonites had deceived them. They probably feared God's wrath as at Ai because they were prohibited from falsely swearing an oath in the Lord's name (Lev. 19:12).

When the Gibeonites confessed their trickery, Joshua punished them by con-scripting the Gibeonites and their descendants to serve the tabernacle's altar. This oath was observed until the days of Saul, when he ruthlessly broke the treaty (2 Sam. 21:1-2).

Although the Israelites failed God, the fear of the Gibeonites was another assurance that Joshua would succeed among the nations.

God Fights for Israel (10:1-43). The Gibeonite deception gave occasion for Israel to fight a coalition of kings in the south. Neighboring Amorite kings led by Jerusalem waged war against Gibeon because of its defection. With the destruction of Jericho, Ai, and now the capitulation of Gibeon and its Hivite cities (9:17; 11:19-20), Jerusalem was threatened on all sides.

The Gibeonites appealed to Joshua for deliverance, and he marched by night from Gilgal to Gibeon. The conflict spread to the countryside as the fleeing Amorites escaped. God intervened miraculously as at Jericho and fought for Israel by hurling hailstones that killed more than even Israel's swords killed.

Since the enemy was in disarray, Joshua wanted to finish the battle before they could regroup the next day. He prayed to the Lord for the sun to delay its descent. Joshua's prayer was also found in another source called the book of Jashar (see 2 Sam. 1:18). The victory was God's more than Israel's: "Surely the Lord was fighting for Israel!" The author declared that there was no day like it.

The kings of the coalition were captured and executed by Joshua, and the southern cities were destroyed according to the Lord's command. Since Jerusalem is not included in the cities captured, it probably survived. Nonetheless the area was incapacitated by Joshua.

Hamstringing Hazor (11:1-15). A confederation of kings led by Jabin, the dynastic ruler of Hazor, campaigned against Israel. The military strength of the alliance was its numerous chariots. The battle waged at the Waters of Merom near Hazor.

Unlike the previous accounts, the author did not give as many details of the battle and was satisfied with giving a theological summary. God required Joshua to hamstring the captured horses and burn their chariots. This prevented Israel from relying on military prowess. Like Jericho and Ai, Hazor was burned in accordance with Moses' instructions (Deut. 7:1-2; 20:16-17).

Counting the Kings (11:16-12:24). This summary of captured lands and their slain kings is a tribute to God's faithfulness. The passage emphasizes that Joshua took "the entire land." This included the lands of the Anakites, whom the Israelites had initially feared the most (Num. 13:28,33; Deut. 9:2). God incited Israel's enemies to wage war, and then He destroyed them because of their sin (Josh. 11:20). This was the method God used to give the land to Israel as He fulfilled His promise to Moses.

The list of kings begins with Og and Sihon, whom Moses defeated (see Num. 21:21-35). The kings defeated by Joshua were thirty-one. This list of kings includes some kings not specifically mentioned in the narrative. This record of Israel's acquisitions showed future generations what faith could accomplish. It also was a rebuke to those who had refused to take the land.

The detailed description of Israel's inheritance may be tedious to modern readers. For the author it proved the faithfulness of God's word. The territories given by Moses are listed first and then the land distributed by Joshua.

Nondistributed Lands (13:1-7). Joshua was too old to finish driving out Israel's enemies. However, God promised Joshua that the remaining lands would also become an inheritance for Israel. These territories were the Philistine cities, the Phoenician coast, and the mountain area of Lebanon. During the reigns of David and Solomon, Israel conquered these areas (2 Sam. 8:1; 24:6-7; 1 Kgs. 9:19).)

Transjordan Lands (13:8-33). Joshua allocated the lands across the Jordan that Moses had promised to Gad, Reuben, and the half-tribe of Manasseh. These tribes had initially questioned Joshua's leadership (1:17), but Joshua proved himself by following the example of Moses.

West of the Jordan (14:1-5). The remaining tribes, with the exception of Levi (see 21:1-42), received from Joshua their possessions on the west side of the Jordan. Each allotment was determined by the casting of lots (see Num. 26:55).

Caleb's Courage (14:6-15). Caleb was the first of Judah to claim his land. He recalled how forty-five years earlier he had brought a favorable report at Kadesh Barnea when he urged Israel to possess Canaan. Caleb's testimony magnified God's faithfulness. Even in his old age Caleb had the courage and vigor to follow the Lord.

Judah's Allotment (15:1-63). Judah was the first tribe to receive its inheritance. It was the largest and most prestigious tribe (see Gen. 49:8-12). Caleb's lot was in Judah. He possessed Hebron by driving out the Anakites. Othniel, in behalf of Caleb, captured Debir and received Caleb's daughter Acsah in marriage. Acsah, like her father, had a zeal for the promises of God. Jerusalem was in Judah's territory, but the Israelites could not dispossess the Jebusites.

Ephraim and Manasseh (16:1-17:18). The lands belonging to the two sons of Joseph, Ephraim and Manasseh, were in the central highlands. Ephraim received its allotment before Manasseh because it had the greater blessing of Jacob (Gen. 48:17-20). Ephraim failed to drive out the Canaanites from Gezer, although Joshua had killed its king (Josh. 12:12). Ephraim chose to use them as forced labor. The city became a royal possession under Solomon (1 Kgs. 9:16).

Joshua distributed land to the families of Manasseh west of the Jordan. He honored all of God's promises, as shown by his giving land to Zelophehad's daughters (Num. 27:1-7). Like Ephraim, Manasseh also chose to coexist with Canaanite cities. Later these areas were subjugated by Israel (see 1 Kgs. 9:15-22). When Ephraim complained that their lot was too small, Joshua challenged them to increase their territory by driving out the Canaanites.

Shiloh (18:1-10). The people set up the tabernacle at Shiloh, giving evidence that Israel had gained control of the land. However, seven tribes had not made their claim, and Joshua chided them for their reluctance.

The Last Tribes (18:11-19:48). The land was apportioned to Benjamin, Simeon, Zebulun, Issachar, Asher, Naphtali, and Dan. The inheritance of Benjamin was small but strategic; it was a buffer zone between the mighty states of Judah and Ephraim. Its cities of Bethel and Jerusalem were the most influential cities in the worship of Israel. King Saul and the apostle Paul were Benjamites.

The inheritance of Simeon was absorbed by the tribe of Judah according to Jacob's blessing (Gen. 49:7). Simeon may have lost its blessing as a result of Simeon's and Levi's murder of Shechem (Gen. 34:25).

The final lot fell to the Danites. Its territory was very small, and the Amorites were too great for them (see Judg. 1:34). Yet even they succeeded in having a portion with Israel by possessing Leshem, which they renamed Dan (see Judg. 18).

Joshua the Builder (19:49-51). The courageous leader Joshua was the last to receive his portion. The people triumphantly gave Joshua his allotment in Ephraim. Joshua was not only a defender of the land but also a builder.

Cities of Refuge (20:1-9). The cities of refuge illustrated God's continued grace toward Israel while living in the land. According to Moses' instruction, six cities were set aside as places of safety for manslayers who unintentionally killed (see Num. 35:9-34; Deut. 4:41-43; 19:1-14).

When the manslayer appealed for refuge at one of the designated cities, the elders protected him from a relative of the deceased who was the avenger. If the elders found the manslayer innocent of murder, he remained in the city until the death of the high priest (see Num. 35:25-28). However, if the slayer was found guilty of homicide, the city executed him (see Exod. 21:12-14; Num. 35:29-34).

The Levites' Possession (21:1-42). Rather than receiving a tract of land, the service of the Lord was the Levites' special possession (Deut. 10:8-9). They received forty-eight cities scattered throughout all Israel in accordance with God's promise (Num. 35:1-5). This geographical distribution enabled the Levites to influence all the tribes as they taught them God's precepts (Deut. 33:10).

God's Promises (21:43-45). The summary emphasizes the major motif of the book: God fought Israel's battles and fulfilled His promises to their fathers. They rested from their wars and enjoyed the inheritance from the Lord.

This section shows how Israel preserved itself in the land by carefully observing the word of the Lord. Joshua exhorted them to live in faith, and the people entered into a covenant to serve the Lord. This served as an example of how future generations should live in commitment to one another and to God.

MAP: The Twelve Tribes

Unity Preserved (22:1-34). With the land under the control of Israel, Joshua commended and then released the Transjordan tribes to return to their allotted territories.

The Transjordan tribes erected an altar on the west bank as a testimony to their relationship with their brothers, but Israel misunderstood this as an act of idolatry. Israel gathered for war because they feared that the anger of the Lord would be kindled against them as it was at Peor (Num. 25) and at Ai (Josh. 7:6-12). Israel had learned not to tolerate sin.

A delegation led by Phineas was investigated. The Transjordan tribes explained that the altar was built for a witness and not for animal sacrifice. The war was averted, and the altar was named "Witness." This incident showed how Israel should resolve intertribal disputes.

Farewell Sermon (23:1-16). At the end of his public ministry, Joshua summoned Israel and exhorted them not to ally with the nations remaining in the land. God had fought for Israel; but if they turned from their love of God, then they would be abandoned by the Lord.

Joshua's final words reminded them that God would be as sure to carry out His threats as He had been with His blessings. If they violated the covenant by pursuing other gods, then God would expel them.

Covenant Renewal (24:1-7). Joshua convened the tribes at Shechem to renew their oath of covenant loyalty (see 8:30-35). The preamble of the covenant identified God and Israel as the parties of the covenant. The historical prologue rehearsed God's benevolent acts toward Israel. The covenant stipulated the requirements God expected of His vassals. Joshua challenged them to decide whom they would serve: "As for me and my household, we will serve the Lord." The elders consented and ratified the covenant.

Joshua recorded the covenant in the "Book of the Law of God." This implies that Joshua was contributing to Holy Scripture (see 8:31-34; 23:6). Also Joshua placed a memorial stone under a tree as a witness against the people if they failed the Lord.

The epilogue ends with three heroes of faith buried in the promised land. Joshua died at at the age of 110 years and received his inheritance as a reward for his courage at Kadesh Barnea (Num. 13-14). Under his leadership Israel served the Lord obediently.

Joseph also believed God would lead His people into the promised land. His bones were buried in Canaan as he requested in faith (Gen. 50:25-26). Unlike Aaron, who died in the wilderness (Num. 20:28), his son Eleazar entered the promised land and was buried there.

These three burials were three seals attesting to God's fulfillment of His promises to the fathers.

Theological and Ethical Value. The Book of Joshua portrays Yahweh first as the God who acts in history to fulfill His promise to the patriarchs by giving the land to Israel. That the land is God's gift is made clear by the stopping of the Jordan River (Josh. 4) and the falling of the walls of Jericho (Josh. 6). God's faithfulness to fulfill His promises in the past (21:43-45) is the ground for confidence that God will continue to be faithful. In time all the promised land would belong to God's people (see 13:1). In time God's people will enjoy the promised rest (Heb. 3-4).

Second, Yahweh is a God with high ethical expectations who punishes sin and rewards faithfulness. Possession of the land of promise was contingent on its inhabitants' conformity to God's moral demands. For their sins the Canaanites suffered a judgment of annihilation and enslavement at the hands of Israel (see Gen. 15:16). When Achan sinned, Israel likewise experienced judgment in the form of defeat (Josh. 7:1-26). Future generations of Israelites would learn the cost of disobedience when the Assyrians and Babylonians would exile them from the land of promise. In contrast, Caleb and Joshua serve as models of those whom God rewards for faithfulness (14:1-15; 19:49-51).

Davis, Dale Ralph. No Falling Words. Expositions of the Book of Joshua. Grand Rapids: Baker, 1988.

Enns, Paul P. Joshua. Grand Rapids: Zondervan, 1981.

Jensen, Irving L. Joshua: Rest-land Won. Chicago: Moody, 1986.