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Introduction to Joshua
The location of Joshua within the Scriptures
The book of Joshua is not just the historical record of a nation. Rather it contains
chosen events of Israels history which serve Gods prophetic and preaching
purposes. This prophetic history culminates in Jesus Christ as does all of the OT.
Joshuas place following the five books of Moses is like that of Acts which follows the
four Gospels. Joshua depicts the conquest of the promised land while Acts depicts
the churchs conquest of the known world. Both pause from time to time to sum up
what has been accomplished. Both reveal God at work through the human history of
his people in fulfillment of his prior promises. God is shaping history to achieve his
goal of salvation through Christ which reaches to the end of the earth.
The message of Joshua within the Scriptures
The Pentateuch ends with Israel poised on the edge of the promised land. Joshua
tells us how they entered and possessed it. It tells how God fulfilled his promises.
The fulfillment of the promised land anticipates the fulfillment of the heavenly
promised land to those who have faith in the Heir, Jesus Christ.
The man Joshua
Joshua is from the tribe of Ephraim, Josephs line. Joshua lived to be 110 years old:
40 years in Egypt, 40 years in the desert, and 30 years in the promised land of
which 7 years were devoted to the conquest and 23 years he lived on his allotted
land. The name Joshua means Yahweh is salavation. In Greek, Joshua and Jesus
are identical.
Joshua became the leader of Israel when Moses died. He gained experience when he
served by Moses side as his assistant. Joshua was the servant of Yahweh as was
Moses and king David. In the prophecy of Isaiah, Jesus is depicted as the Suffering
Servant of the Lord. God spoke to Moses as he did to Moses. Joshua is never
called a prophet or a judge or a king. When he died, no one was commissioned to fill
his post as military leader.
The dates of the events of Joshua
Scholars date Joshua in three different ways.
1. The early date (This approach is followed in this commentary and is held
by conservative scholars.) It is based on dating the exodus from Egypt
through the Red Sea in 1446 BC. That would make the beginning of the
conquest of the land of Canaan in 1406 BC.
2. The late date This view disregards OT chronology and only considers
some events in Joshua as historically accurate. It does not consider the
Scriptures as the reliable Word of God.
3. The Biblical minimalists believe that virtually none of the events in Joshua
actually took place in real history.
Nun and the minister of Moses. Another clear indication of this succession is
Yahweh speaking to Joshua as he did with Moses. It does not say how he spoke to
him.
We see that Yahweh, the God who took the initiative to save his people in Egypt,
now initiates communication with Joshua. Joshua now finds out that he is to officially
take the reins of leadership from Moses in which he is to listen to and follow
Yahwehs instructions.
As God trained and provided leadership for the OT congregation of Israel, so he
does the same for the NT church. In the NT he calls faithful pastors to lead his
people. In the stead and the command of the Lord Jesus Christ, pastors carry on
the ministry of Christ by preaching the Word and administering the Sacraments.
Excursus: The Name Yahweh
Yahweh is the proper name of God. It distinguishes the God of free and faithful
grace, who revealed himself to Israel, from the worthless idols of other nations. The
meaning of Yahweh is I am who I am (Ex. 3:14), which emphasizes the eternal
nature of the one true God. This eternal God is present with his people in history to
act for their salvation. This he does out of grace through the Seed of Abraham.
In John, Jesus uses a series of I am statements to disclose and affirm his divinity.
The God who redeemed Israel from Egypt acted to redeem the world through his
incarnate Son. Jesus is the eternal God and the Savior that took on flesh.
2. Israel, who was redeemed from slavery and brought into the promised land
by God, will have the motivation o f the Gospel to live in covenant
faithfulness until the Savior comes.
3. The Saviors cross will stand in the land conquered and allotted by Joshua.
4. All of Gods promises find their yes in Jesus (2 Cor. 1:20).
Moses My Servant Is Dead
The focus here is on the transition of leadership from Moses to Joshua. The Lord
speaks to Joshua as he did to Moses. The promise of the land by God does not die
with Moses.
In the death of Moses, Luther see an application of Law and Gospel. Moses
represents the Law and righteousness. Moses does not enter the promised land in
the righteousness of works. Joshua represents the Gospel. Joshua succeeds Moses
as the Gospel succeeds the Law. He leads the people into the promised land as the
Gospel leads people into the eternal promised land via the righteousness of Christ.
Israel enters as all believers do, with both sin and death drawing back and yielding
to grace (as the waters of the Jordan River drew back). (AE 9:284)
Moses is described as Moses my servant not in the past tense as Moses my once
faithful servant. He continues to live after his death as Gods faithful servant. For
proof of this, see the Mount of Transfiguration. There Moses, Gods servant, talks to
the Servant of the Lord about his exodus (Lk. 9:31) where he will lead Gods people
into the everlasting promised land.
Although Moses did not enter the earthly promised land, he did enter the eternal
promised land. He did this through faith in the promised Savior. Christ won
forgiveness on the cross. That forgiveness is distributed through his Word before
and after the cross.
The statement to Joshua by God that Moses is dead serves two purposes: 1) It says
that Joshua is now the national servant to Yahweh. God provides leadership for his
people (a subtheme of Joshua). 2) It is a clear signal that the days of mourning for
Moses are over and the time for Yahweh to deliver on his pledge of the land is now
here. Its time to arise and cross this Jordan.
So Now, Arise and Cross This Jordan
Yahweh told Joshua that it was now time to enter the promised land; it was time to
cross the Jordan River. Who was to cross it? Joshua and all the people of Israel. The
entire nation was to cross because Yahweh was giving the land to the sons of Israel.
Israel is entering the promised land as a single, unified nation. Those who espouse
historical criticism put forth many different views of the entry into Canaan which
differ from the plain word of God. For instance they postulate that Israel did not
come from Egypt through the wilderness or that Israel gradually infiltrated Canaan
instead of all crossing at once. Who will the reader believe, revisionist opinions or
the Word of God?
The words arise and cross into the land I am giving to them announce that the
fulfillment of the ancient promise is imminent. This then is the central theme of the
whole book of Joshua: Yahweh himself by grace freely gives the land to his covenant
people Israel, as he promised their fathers.
Yahweh was giving the land to Israel not because they deserved it (see Deut. 9:1-6).
He takes it from the Canaanites and gives it to Israel by means of Law and Gospel.
Yahweh will drive out the Canaanites in judgment and turn it over to Israel in pure
grace. Through Law and Gospel Yahweh governs the affairs of the whole world for
the good of his church throughout history.
The promise of the land is tightly coupled to the promise to bless the world. Here
Yahweh was giving the land. Later he gave his one and only Son (John 3:16). In
both cases it is God who acts in pure grace. In both cases the recipients do not
deserve the gifts that God offers. In the first case, God gives to the sons of Israel.
In the latter and greater case, God gives to the world. This significant event
anticpates the greatest event in all of history: the death and resurrection of the
promised Savior.
Yahweh promises Joshua: No one will be able to hold his ground against you all the
days of your life (1:5). It will make no difference if the opposing armies are larger
or stronger.
Yahwehs second promise to Joshua is: Just as I was with Moses, I will be with you
(1:5). Yahweh made the same promise to Moses at the burning bush (Ex. 3:12). This
then is an example of the subtheme: as Moses, so Joshua.
Yahweh assures Joshua even more by saying, I will not abandon you, and I will no
forsake you (1:5). With Yahwehs promises to be with him and not to abandon him,
Joshua can lead Israel with great confidence.
Yahwehs promise to be Immanuel (God with us) for Joshua looks forward to Jesus,
who was God-in-the-flesh, when he promised, I am with you always, even to the
end of the age (Mt. 28:20). And he is present in his Word and Sacraments. As God
was with Moses and Joshua, so he is also with the faithful ministers of the Gospel.
Similarly God is with all Christians and will not abandon them (Heb. 13:5).
Gods promises and assurances in 1:2-9 are preparing Joshua and Israel for
confident action. And the action they take will be according to Gods Word. His Word
her concerns the promised land.
God promised to be with and not forsake his people, yet he forsook his Son as he
hung on the cross. He deemed him accursed in order to redeem us from the curse
of the Law (Gal. 3:13).
In 1:6 Yahweh continues to encourage Joshua. God has chosen him to deliver the
land inheritance to the nation. Yahweh said, you will cause this people to inherit
the land. What could be more encouraging than knowing the successful outcome
before he even starts? Later Joshua will pass to Israel the same encouraging words
that God spoke to him (see Jos. 10:25). 900 years later Haggai repeated those
words of encouragement during the temple rebuilding project of 520 516 BC (see
Hag. 2:4). In the NT similar words of encouragement are given to believers who will
inherit the heavenly promised land through the merits of Jesus Christ (see 1 Cor.
15:58; 16:13; 1 Pet. 5:10).
The land that Israel is inheriting is the same land in which Jesus will die and rise
again. And as Joshua will cause the people to inherit the land, so Jesus will cause
believers to inherit the eternal promised land. Therefore Jesus is the new and
greater Joshua who distributes the salvation inheritance he won by his victory over
death and the grave.
The term inheritance has great theological significance in the Scriptures. The Greek
word used in the LXX for inheritance is the same word used in 1 Pet. 1:3-4 and Heb.
9:15-17. In these two periscopes the Greek word links our sure inheritance to Jesus
resurrection and death. The land inheritance therefore is a prelude to the heavenly
inheritance that awaits the one to whom the Father has been pleased to give the
kingdom (Lk. 12:32).
ways opposite of what the world expects. A successful man (from the worlds
perspective) in Jesus parable is called a fool by God in Lk. 12:20. A sickly beggar
whose friends are dogs is a success as angels carry him to Abrahams side in
heaven in Lk 16:22, while a wealthy man in hell is a failure (Lk. 16:23). Believing or
rejecting Moses and the Prophets (Lk. 16:29) marks the difference in Gods eye
between success and failure.
Joshua will soon succeed in military victories, but these will result not from human
strategy and power but from meditation on and belief in the promises of Yahweh in
the Torah. The Scriptures alone make us wise for salvation and equip us for every
good work (2 Tim. 3:15-17).
Yahweh strongly directs Joshua to the written Word, the Scriptures of his day the
Pentateuch. Joshua is to turn to them for authority and success. Scripture alone is
not just a reformation saying. It is a formal principle established by God himself for
his people success and prosperity. These words to Joshua apply to NT Christians as
well. The Scriptures are the only source and norm of Christian doctrine and life. All
doctrines are judged by the Scriptures.
6. Hospitality was important culturally. She was protecting her house guests.
7. Rahab became a justified believer. Therefore she was completely forgiven
and considered holy in Gods sight. Justification is instantaneous, but
sanctification is a long, ongoing process throughout life. She will grow in
sanctification but the sinful nature remains with us throughout life.
8. As a saint and like all saints, she had a paraclete (defense lawyer)before
the Father: Jesus Christ the Righteous One who is the expiation of our sins.
9. Not all forms of deception are immoral. Sometimes deception is smart. Jesus
himself out smarted his opponents but was not deceitful. His parables
confused his opponents so they would not understand (Mt. 13:10-15).
10.In the NT James said that Rahab was justified by works (James 2:25). We
never merit grace and forgiveness of sins. Rather James is talking about the
works of those justified. A few verses before James said that regeneration
takes place through the Gospel (James 1:18). Justification by works is the
visible demonstration to other people that we have been justified by faith.
God can see faith in the heart, but people can only see the works that are the
fruit of faith, works that flow from faith and presuppose faith.
Jos. 2:1-7 is intense with drama. It involves: spies, a prostitute, a king in panic,
cover blown, a cover up, the cover of night, men hidden by flax on a roof, a
misguided wild chase, and a quick closing of the city gate. The quick closing of the
gate shows the deep fears of the citizens of Jericho. They are afraid of Yahweh and
his acts of judgment (see 2:9-11). They deserve judgment because of their false
gods and unrepentant sin. Their sin has reached the full measure God spoke to
Abraham about (Gen. 15:16).
Archaeology has turned up the detestable religious practices of the Canaanites:
polytheistic idolatry, child sacrifice, religious prostitution, and divination. Gods
judgment for their sin now approaches. And it is a horrible thing to fall into the
hands of the living God (Heb. 10:31). They are fearful for good reason. But a closed
city gate cannot defend them against Yahweh.
In our modern times, we close our own gates thinking we can defend ourselves
by: denying our sin, dulling our guilty feelings through substance abuse, denying a
righteous God, and rejection of the Scriptural teaching of hell.
While Jericho shakes in fear, the spies escape safely and Rahab and her family will
be saved by grace through faith.
Excursus: Jericho
Jericho is one of the oldest cities in the world. At the time of the spies, the site had
probably been settled for several thousand years. At the time of Joshua (about 1400
BC), Jericho was an independent city-state under a king.
OT Jericho is commonly identified with Tell es-Sultan, a mound of ruins a mile
northwest of modern Jericho and 4 miles west of the Jordan River. The Tell esSultan covers only about 8 acres. Ancient cities were small by modern standards.
Most of the population probably lived outside the city and gathered in the city in
times of danger.
If the Tell es-Sultan is ancient Jericho, does archaeology support the fall of Jericho in
Jos. 6? Does it show that Jericho was inhabited and destroyed around 1400 BC?
Many archaeologists had many opinions over the last 100 years. Bryant G. Wood
took a fresh look at the Tell. He found strong evidence for a 1400 BC destruction.
Wood, an expert on Canaanite pottery, notes the discovery of an abundance of
pottery from that period. Carbon-14 dating of debris points to a 1400 BC date for
devastation.
The discovery of large stores of grain destroyed at the same time correlates with
two facts from the book of Joshua: 1) Jericho was taken during Abib, the month of
spring barley harvest. 2) The city fell after just 7 days, while plenty of food was still
in the houses. Jericho did not fall by the typical warfare methods of that day: a long
siege caused the starvation the inhabitants.
In the end, archaeology does not prove or disprove the Bible. The Bible is Gods
Word and therefore stands on its own.
name of Yahweh 4 times, and securing an oath by Yahwehs name. This faith can
only be explained as an act of the Holy Spirit.
Rahab has been compared to the penitent thief on the cross.
Both confessed their faith.
Both were known as sinners.
Both faced death.
Both of them, because of their faith, are in paradise with Jesus.
The faith of Rahab is like that of another Canaanite woman who pleaded with the
greater Joshua (Mt. 15:21-28; Mk. 7:24-30). In both cases a Canaanite was
incorporated into the true Israel of God. Gods salvation extends beyond Israel.
Through her actions Rahab showed faithfulness to the spies (2:12). Now in return
Rahab asks the spies to be faithful to her and her family (2:12-13). Since Rahab in
faith knows what is going to happen (Yahweh is going to give Jericho and the land
into Israels hands), her request of the spies is preparation for a new life in the land.
The spies pledge faithfulness and trustworthiness to Rahab (2:14). Yahweh too will
be faithful to Rahab for he has plans for her as an ancestor of Christ.
Rahab has the honor of being listed in Jesus genealogy (Mt. 1:5-6). The world would
be blessed by her offspring. In this way she is like Abraham.
Yahweh. Yahweh would go before Israel removing any obstacles that blocked their
way.
The ark portends the incarnation of Christ, the Word who became flesh and
tabernacle among us (Jn. 1:14). The incarnate Christ was the visible presence of
God among and for the benefit of his people. Even after his ascension, Christ
remains with his people through the physical and visible means of grace. Christ
promised to be with them until the end of the age. Therefore when we read OT
passages about the ark of the covenant, we relate them to the incarnate Christ and
his ongoing presence with his church through his Word and Sacraments.
The reason given for the people to keep a distance of 2000 cubits from the ark was
so that you may know the path on which you should walk (Jos. 3:4). In other
words, they had to see the ark to know where to go. So too, Christians are to fix
their eyes on Jesus (Heb. 12:2) and follow his footsteps (1 Pet. 2:21). Perhaps also
the space was given to emphasize that wherever Yahweh is is holy ground.
Before crossing, Israel is to sanctify themselves (3:5). It does not say how they were
to do it. (For another time when Israel was to sanctify themselves, see Ex. 19:10,
14-15; the preparation for the Ten Commandments.) Its purpose was to prepare
them for the miracles that Yahweh would perform. By stating this, Joshua piques the
Israelites and the readers interest as to what those miracles might be. (It is implied
that Joshua knows what Yahweh will do.)
The 3 days at the river were a time of preparation before the miracles of Yahweh.
Doesnt this apply to Christian worship? In the Divine Service Yahweh performs
miracles as his Word creates saving faith and as he distributes forgiveness of sins
through his Sacraments. As we anticipate these saving acts by God, we do well to
prepare our hearts in humble repentance. Christians anticipate his gracious gifts
each week and look forward to the Last Day when their Savior returns.
Joshua gave the order to the priests to pick up the ark and move out (3:6). And with
that Yahweh was on the move. This incident then connects Joshua to Yahweh and to
Yahwehs miracles. Through those miracles, Yahweh will exalt their new leader
Joshua, so that they give him as high respect as they did Moses.
Excursus: The Jordan River
The Jordan River plays an important part in salvation history in both the OT and NT.
Jordan means the descender. The Jordan has 4 sources near Mt. Hermon. The
Jordan descends from those sources south to the lowest point on earth, the Dead
Sea. The distance of the Jordan between the Sea of Galilee and the Dead Sea is 70
miles as the crow flies, but 200 miles if one follows it meandering path.
The Gospel is prominent in many OT passages about the Jorda.
When Jacob was returning to the promised land, at the Jordan he confessed
Gods grace and his unworthiness (Gen. 32:10-11).
The assumption of Elijah took place at the Jordan (2 Kings 2). There Elijah
struck the waters with his mantle and both he and Elisha crossed on dry
ground (2 Kings 2:8). The mantle was passed to Elisha and Elijah was
assumed into heaven. Elisha struck the waters with the mantle and he
crossed back over.
Naaman was healed in the Jordan (2 Kings 5:14). By Gods word attached to
the waters, Naaman was healed. This incident portends the healing of Holy
Baptism.
This incident in Jos. 3-4 recalls Israels miraculous crossing of the Red Sea.
Jos. 4:23 connects the two events and reveals an evangelical focus. These
events occurred that the people of the earth might know and fear Yahweh
(Jos. 4:24). An example of this is Rahab (Jos. 2:9-10).
The NT Joshua, Jesus Christ, began his ministry at the Jordan (Mk. 1:9; Lk.
4:1; Jn. 1:28). There Jesus received a baptism appropriate for sinners. There
he began his journey to the cross where he received the wrath of God for us.
Thus as Yahweh brought Israel through the Jordan into the promised land, so
Jesus brought us through our Jordan, the waters of Baptism as we entered the
heavenly promised land.
Ezekiels vision looks forward to the new creation (Eze. 47:1-12) where a river
flows from Gods temple like the Jordan flows to the Dead Sea. But this river
heals the Dead Sea and then all kinds of fish live in the Sea that was once
dead.
The Ezekiel vision is fulfilled in Rev. 22:1-5 in eternal paradise.
Joshua encourages the people to listen carefully to the word of Yahweh your God.
At Sinai a covenant was made where Yahweh took them as his people and in which
he was to be their God. How their God has something to say to them and they need
to listen.
Joshua says, By this you will know (3:10a). He does not say what this is. As we
read, we know that he is referring to the coming miracle. Jos. 3:10 gives a second
reason for the miracles (the first was Joshuas exaltation). When this happens, they
will know that the living Mighty One is living among them (3:10a). Israels God is
living as opposed to the lifeless gods of the Canaanites. Jesus is the ultimate
fulfillment of the living God who is with his people. Jesus is Immanuel (God with
us) who tabernacles among us.
Also by this the Israelites will know that Yahweh will drive out the Canaanites
(3:10b). The power he uses to perform this miracle will be a preview of his power
against the Canaanites. Gods power for Israel will also work faith. And it is in faith
that Israel will receive Gods gift of the promised land.
The people must have wondered what was about to happen.
3:15 Sanctify yourselves. For what?
3:5 miracles. What kind of miracles?
3:8 priests stop with feet in the Jordan. Why?
3:9 Come close and listen. What is he about to say?
3:10 this. What is this? How will this show that Yahweh is mighty and
living?
3:12 One man from each tribe. Why?
A first reader, as well as the people of Israel, does not know what is about to
happen. But with this build up, we know it could not be a chance event, an event
that just happens to occur.
In Jos. 3:11 the ark becomes the focus for Israel. Yahweh is associated with the ark.
Therefore as the ark lead the way, it is really Yahweh who leads Israel. They are to
follow him. And who is Yahweh? He is the Lord of all the earth. Because he is the
absolute Owner and Ruler of all things, he has the right and power to kick the
Canaanites out (3:10) and to hand it over to the Israelites. He takes it in judgment
and gives it in grace. When Israel follows him, they have nothing to fear.
Yahweh has already revealed to Joshua that each of the tribes is to be represented
by one man (3:12) and what will happen when the feet of the priests rest in the
Jordan River (3:13). In communicating this to Joshua, Yahweh makes clear to Israel
that he is working through Joshua and therefore they need to respect him and obey
his commands.
In 3:13, the Israelites learn what this miracle will be. The water of the Jordan will
be cut off and stand still in a heap when the feet of the priests rest in the Jordan
River. This same thing happened at the Red Sea. Yahweh exalts Joshua in the same
way that he did to Moses.
Now that the people know what is supposed to and is predicted to happen, they will
look to see if it actually does happen. If it happens as announced, 3 aims will be
fulfilled by Gods miracles.
1) Joshua will be exalted (3:7).
2) Israel will know the living God is in their midst (3:10).
3) Israel will know that the God who cuts off the surging water of the Jordan
River can and will cut down the Canaanites (3:10).
Excursus: The Seven Peoples of Canaan
There will be 7 nations that will receive Gods judgment and be driven out of
Canaan. In the Scriptures, 7 is the number of completeness, like 7 days makes a
complete week or the 7 letter to the 7 churches, which represents the entire church
(Rev. 2 3). Therefore the 7 nations may represent all of Israels enemies in the
land. The destruction of Israels enemies is a sign of Gods eschatological wrath on
the enemies of the church at the End.
At the time of Abraham, God said, the sin of the Amorites is not yet complete
(Gen. 15:16). Now as Israel is poised to enter the promised land, the sin of the
Amorites is complete and they will face Gods judgment. God gave them centuries
to repent. Instead they rejected him and were involved in: divination, consulting the
dead, cultic prostitution, child sacrifice, homosexuality, bestiality, and other
detestable practices.
Canaanites
Sometimes Canaanites is used in a broad sense to refer to all the people in the
land. Here in the list of nations it is used in a narrow sense for those people who live
on the Mediterranean Coast and along the Jordan River. This land and people is
named after Canaan, the grandson of Noah (Gen. 9:18).
Hittites
The Hittites had a great empire north of the northeast corner of the Mediterranean
by 1900 BC. At the time of Joshua (1400 BC), they had a resurgence of power. Gen.
10 traces Hittite ancestry from Ham through Canaan. Scholars have noticed
parallels between Hittite treaty forms and OT covenants.
Hivites
During Joshuas time, the Hivites inhabited various parts of the promised land,
including Gibeon. They continued into Davids time (2 Sam. 24:7). They may also be
called the Horites.
Perizzites
Little is known of the Perizzites. Jos. 17:15 indicates they lived in the forest land.
Therefore they may have lived in rural areas rather than in city-states.
Girgashites
Gen. 10:16 says these people were descendants of Canaan. Jos. 24:11 locates them
west of the Jordan.
Amorites
They also descended from Canaan, the son of Ham (Gen. 10:15-16). Sometimes
Amorites is used in a broad sense like the Canaanites. In a narrow sense it refers
to those who live in the mountain regions of Canaan. The Israelites had already
defeated two Amorite kings before they crossed the Jordan (see Num. 21:21-35).
Jebusites
They lived in the mountains. Jerusalem was formerly called Jebus (Judg. 19:10).
This was their city (Jos. 15:63). They managed to hold on to their city until the time
of David (Jos. 15:63; 2 Sam. 5:6-9).
Gods word says that this miracle happened and so Christians by faith believe his
word. If God created the universe and raised Jesus from the dead, he could perform
this miracle.
1) Miracles were predicted (3:5).
2) The timing of the events occurred as predicted (3:13, 15; 4:18).
3) They crossed on dry ground (3:17). If the water was stopped by a landslide as
some people say, it would have left the ground soggy for many days.
For Christians the Jordan that they pass through is the waters of Baptism and the
promised land they enter through Baptism is heaven.
their children about the mighty deeds done by Yahweh for Israel. This will be like the
Passover where along with the meal, the children asked questions and the adults
answered, telling of Gods grace in his mighty acts of redemption (Ex. 12:26; 13:14).
So the stones will not be a memorial by just standing there but in conjunction with
the teaching of the parents. They are to be used as a tool to catechize their
children.
Miracles can be misused as was shown when they wanted to make Jesus their
bread-king (Jn. 6:26-59) and when Herod Antipas hoped to see some as
entertainment (Lk. 23:8). The intended purposes for this miracle were:
(3:7; 4:14) to exalt Joshua as the leader of Israel.
(3:7) to show Israel that he was present with them.
(3:10) to demonstrate his power and resolve to drive out the Canaanites.
(4:6, 21) to provide a teaching tool to strengthen faith.
(4:24) to lead the peoples of the earth to know Yahwehs strength to save.
(4:24) to lead people to fear and worship Yahweh.
So when studying miracles, Christians will want to look for Gods intended purposes.
The mighty deeds of Yahweh will be attested to, if not by man, then by the stones
(Lk. 19:40). Like Peter (which means rock), we too can make a rock-solid confession
(Mt. 16:13-20).
For Christians it the Word and Sacraments, the Divine Service, that memorialize the
mighty deeds done by Christ for us. Every Sunday through Word and Sacrament we
are catechized in the faith. Parents are to teach their children from infancy (2 Tim.
3:15) Gods gracious works. The primary way to do this is to take them to the Divine
Service each Sunday. Whenever a baptism is performed or the Lords Supper is
served, they serve as a memorial and sign of Gods powerful acts for us. In
particular Christ said of the Lords Supper, This do in remembrance of me (Lk.
22:19). When we participate in the Lords Supper, we proclaim the Lords death
until he comes (1 Cor. 11:26). And in it we receive the true body and blood of Jesus
Christ, the forgiveness of sins, life, and salvation.
The author says that the stones are there to this day (4:9). This attests that the
book of Joshua was written later after the event and that the stones were still visible
at that time. The events recorded were actual historical facts.
It is good to commemorate Gods gracious acts. For Christians this especially takes
place in worship through Word and Sacrament. Therefore when commemorative
objects are used properly, they can serve a God-honoring purpose. Christians
themselves are a kind of commemorative object. Their lives call attention to Gods
grace and power. When people ask, What are these stones for you? (4:6),
Christians must be ready to give a reason for their hope (1 Pet. 3:15-16).
In 4:10 Joshua repeats that the ark is in the middle of the riverbed. This reiterates
that Yahweh was causing all of this to happen. The ark stood there until all the
word of Yahweh was completed. The people obeyed all of Joshuas instructions to
them. This indicates obedience of faith.
All that Moses had ordered Joshua (4:10) may anticipate 4:12 where the eastern
tribes crossed with their brothers as they promised. They will not return east of the
Jordan until Canaan is taken. This was Moses command to Joshua (see 1:13-15).
This may also refer to a general command from Moses to Joshua or an unrecorded
command.
The people hurried across (4:10) the river. They had no obstacles in their way. There
was a large number of people, so it would take quite a while anyway. They promptly
obeyed Yahwehs command.
After the people crossed over, the ark crossed over (4:11). The mention of the ark
and the role it plays puts the spot light on it. Yahweh was the first into the river,
caused the river to stop flowing, held the river back as the people crossed, and then
finished crossing over and returned to the front to lead the people.
We see in 4:12-13 that the fighting men of the eastern tribes went on before their
brothers in military formation. They are keeping their word. What Yahweh
commanded Moses (Num. 32:20-22; Deut. 3:18-20; 1:13) they are doing.
The miracle God performed here was for all his people, including the eastern tribes.
Israel is one body of believers.
The number 40,000 is much less than the total number of fighting men (see Num.
26) of 110, 580. Perhaps the rest remained in the Transjordan to defend the Israelite
families there. The military formations, armed for battle, and for the war
(4:12-13) anticipate the conquest , as does Jericho.
The eastern tribes crossed over before Yahweh (4:13). Yahweh was present at the
ark. Therefore the troops passed by their Commander-in-Chief. They were under his
protection and were obedient to his command.
The people could see that Yahweh was with Joshua as he had been with Moses.
Yahweh had performed a great and similar miracle through both (Red Sea crossing
and Jordan River crossing). The people responded in similar ways to both miracles.
They feared Moses and Joshua, the leaders Yahweh chose to work through.
The mention of Jericho anticipates the events of chapter 6 and recalls the events of
chapter 2 (Rahab and the spies).
promises. They were a nation and they had now entered the land promised to them.
The blessing of the world would happen when the Seed of Abraham came and lived,
died, and rose again in this very land.
In 5:2 Yahweh gives the command to start the practice of circumcision again. It had
not been done in the desert. It is to start again with this generation.
Yahweh commands them to use knives of flint. This same tool was used 500+ years
earlier in the time of Abraham. This would connect the current command with the
ancient one. Plus it has been shown that flint knives were better surgical tools than
the metal ones available at that time.
Many ancient people practiced circumcision. Israel was unique because it was a sign
of Gods covenant promises. Abraham was declared righteous by faith and then
later circumcision was instituted by God for Abraham and his descendants.
In 5:2-3 God is reaffirming his unconditional promises. In circumcision he is placing
on them the seal of righteousness that he has credited to them through faith. The
Abrahamic covenant was a refuge of grace for all who could not keep the Sinai
covenant.
Normally for Israel 8 day old boys were circumcised (Gen. 17:12). Obviously these
infant boys did not choose Yahweh. Rather Yahweh was choosing them to be a part
of his covenant family. It seems as if the circumcision of infants was unique to Israel.
Circumcision was symbolic of the circumcision of the heart done by God (see Rom.
2:29 which references Deut. 30:6). It was done on the 8 th day, the first day of the
new week. God created the world in 1 week, 7 days. The first day of a new week
was a sign of the new creation in which God would redeem his fallen people and
make them heirs of a new heaven and new earth. Similarly the eight souls saved
during the flood became a type of Christian Baptism (1 Pet. 3:18-21). As the human
race perished God began a new creation through those 8 souls.
Likewise, Jesus resurrection took place on the first day of the week (Mt. 28:1; Mk.
16:2; Lk. 24:1; Jn. 20:1), the 8th day. This new week marked the beginning of a new
creation. On this day Christ rose as the first fruits from the dead never to die again.
Holy Baptism incorporates one into Christs death and resurrection. It is the
fulfillment of the OT rite of circumcision (see Col. 2:11-13).
would continue to raise up a remnant of faithful believers. And from them God
would keep his vow to bless the world through a Savior.
The author explains that Israel did not practice circumcision during their desertwandering years and that is why this mass circumcision was necessary. Apparently
they did not circumcise because they did not listen to the voice of Yahweh (5:6).
This seems to be the perfect time to reinstate the covenant sign. Yahweh had
defeated the kings of Sihon and Og; He had performed the miracle at the Jordan;
and he had brought Israel into the promised land. This generation had seen
Yahwehs faithfulness, therefore they have every reason to receive the sign of Gods
covenant faithfulness in their flesh.
Passover in the promised land, anticipating the eternal banquet which celebrates
the eternal redemption wrought by the Passover Lamb, Christ.
The hymn At the Lambs High Feast We Sing (LW 126) expresses the NT theology
that relates the Passover, the exodus through the Red Sea, and manna to the
salvation of Jesus Christ.
Yahweh encourages Joshua in his new role as leader of Israel (Jos. 1).
Israel traveled from Shittim to the banks of the Jordan and camped for 4 days
(Jos. 3:1-6).
Israel crossed the Jordan, set up 2 memorials, and camped at Gilgal (Jos. 3:7
4:24).
Israel eats the produce of the land for the first time, beginning the Feast of
Unleavened Bread (5:11).
Yahweh has prepared Israel to inherit the land. Next in the second major part of the
book (5:13 12:24), Israel will receive it inheritance.
church wages war by its proclamation of the Gospel, which drives out Satan and
subjugates demons to Jesus name.
Through the churchs proclamation of the Gospel and administration of the
Sacraments, lost sinners are transferred from the kingdom of Satan into the
Kingdom of God. The Gospel not only rescues but it also fortifies Christians to do
battle against Satan and the forces of evil.
The church practice which most closely corresponds to the cherem ban is church
discipline and excommunication, the Office of the Keys. It is a declaration of
salvation for the penitent and damnation for the impenitent.
God commanded OT Israel to destroy and kill physically. God does not give this
command to the NT church. Instead it conducts warfare via Gods Word of judgment
and grace.
The war language of the NT is used in a spiritual sense. It speaks of armor,
conquerors, and victory. This warfare is carried out with the sword of the Spirit
(Eph. 6:17). Our battle is not against flesh and blood rather it is against the
spiritual forces of evil (Eph. 6:12).
Christians May Participate in Earthly Warfare
As members of the church militant, we fight spiritual battles in the powerful name of
Jesus. But we are also a part of the civil realm, which is ruled by the Law. In a fallen
world war is inevitable. War is sometimes necessary for the common good. The
office of a soldier when carried out justly is an honorable one.
A Christian View of Warfare Must Distinguish Law from Gospel
God uses nations, armies, and societys laws to punish evil and protect common
welfare. However, warfare does not bring about Gods Kingdom. This is done only
through the Gospel. We should not confuse politics with salvation or the state and
the church. The modern state of Israel is not equivalent to OT Israel (which was
church and state). Those Jewish people who do not believe in Jesus are not part of
the true Israel, that is, those who fully trust Jesus for salvation. Christians also reject
Islam. It is a false religion with a false god and a false prophet. It offers no way of
salvation.
Conclusion
Christ waged war against Satan and secured eternal peace for all believers. Israels
war against the Canaanites was waged so that the Prince of Peace could come from
Israel in the promised land and earn peace.
Israels battles for the promised land look forward to the battles waged by God on
behalf of his people as he brings them into the heavenly promised land. Christ
promises in Rev. 2 3 that each member of the church militant who conquers will
have a share in the eternal inheritance.
The order of the march becomes clear as Joshua relays the commands of Yahweh to
Israel.
First, there was an armed contingent (6:7).
Second were the seven priests (6:6, 8) with 7 trumpets, which they sound
continually as they march.
Third came the ark of the covenant of Yahweh (6:8; cf. 6:4, 6, 7). It is
central because it is the vehicle of Yahwehs presence.
Fourth came the rear guard (6:9).
The city of Jericho was really not very large. Therefore it is doubtful that all of Israel
would march around the city. Even at a slow pace the process could be made in less
than an hour.
As they march around, all are silent (6:10) for each of the 7 days. Finally on the 7 th
day when Joshua gave the signal, all the people shouted.
We are not told how many people were involved in the procession. If there were
many, it is possible that the procession could have encircled the whole city.
A description of the process is given for the second day. This same procedure was
used all 7 days.
all the same abominations (incest, cultic prostitution, homosexuality, child sacrifice)
and worship all their false gods (see Deut. 20:17-18).
Early Christians (like Origen) saw Jericho as a representative of unbelieving world
and its destruction as a picture of the final judgment.
As opposed to the rest of the city, Rahab and her family will live. Her faith in Yahweh
will have saved her (Heb. 11:31; James 2:25). Yahweh brought Rahab, a Gentile, into
the people of God. She like all believers is an heir of the promise (Gal. 3:26-29). God
loves the alien and does not show partiality. God gave his only Son for the
world and Jesus gave the command to make disciples of all nations.
With Joshuas instructions everyone knows what to do and what Yahweh will do. Jos.
6:20 emphasizes that everything happened exactly as Yahweh promised in Jos. 6:5.
The city once closed up and protected was now laid bare and defenseless. It was
just as Yahweh said in Jos. 6:2, he had given Jericho into Israels hands.
The destruction of Jericho is complete. All living things were killed. Many cringe at
the thought of it. Yahweh would have preferred that they turn from their evil ways
and live (Eze. 33:11). Israels soldiers acted under Gods orders and were agents of
his judgment. Ultimately all are sinful and deserve death. But God has provided a
time of grace. God has the perfect right to end the time of grace at any time for
those who mock his love and choose their own false gods.
(6:22, 26) has the same consonants as the number 7. Earlier the number 7 played
an important part in the destruction of Jericho. Therefore the number 7, the
swearing of an oath, here may refer to Gods final act of judgment against the city.
The laying of the foundation would be the first step in the rebuilding of the city. That
first step would cost the offender his firstborn, the heir. The last rebuilding step
would be setting up the city gates. This last step would cost the offender his
youngest child.
This curse uttered by Joshua was the word of Yahweh (1 Ki. 16:34). The word of
Yahweh always accomplishes its purpose. During the reign of wicked king Ahab (874
853 BC), a man named Hul rebuilt Jericho. True to Gods word, he lost his firstborn
son and his youngest son.
Evidently Yahweh wanted the collapsed site to be like the stone monuments
constructed earlier. It was to be a reminder of Gods judgment against sin and his
free gift of salvation to Israel.
God destroyed Jericho and left it desolate because of her sin. Jesus warned
Jerusalem that the same would happen to her because she was unwilling to repent
(Mt. 23:37-39). Jesus warning came true in AD 70.
The chapter ends by saying that Joshua is now famous. The reason why was
because Yahweh was with him as he was with Moses. This was first demonstrated
when they crossed the Jordan and now with Jerichos defeat. This was a fulfillment of
Gods promises (Jos. 1:5; 3:7; cf. 1:9). Yahweh gave Joshua success and exalted him.
Yahweh was with Joshua and his fame spread across the land (Jos. 6:27). In an even
greater way, God was with his Son, the new and greater Joshua. God was with him,
but his fame led to his death. Yet he rose in triumph, declaring victory over all his
foes.
But the Gospel is that God sent a new, second Adam Jesus Christ who brought
righteousness and life. Like Israel, Christians are one body whose actions or
inactions affect others (Rom. 12:4-8; 1 Cor. 12:12-31; Eph. 4:25).
Joshua is unaware of what Achan did as he prepares for the next conquest by
sending spies to Ai. The spies travel about 12 miles uphill west and slightly north
from Jericho to Ai. Ai is located on the central ridge of mountains that is the
backbone of Canaan. The spies recommend to Joshua that he send only a minimal
force.
Israels defeat is overwhelming. Because Achan robbed God of the spoils, God
opposed Israel. The number of Israelites killed was 36. This was not a lot but they
were expecting an easy victory. Their loss was shocking. Now it is not Canaanite
hearts that melt but Israels. The Israelites and their leaders must have wondered
why Yahweh allowed this to happen and why he had not fulfilled his promise.
one. The one who is caught must be burned because he has broken the covenant
and committed sacrilege.
Were Achans children executed too? The text is not clear. Either they were taken to
the Valley of Destruction with him to be executed or they were taken as witnesses
with all Israel. The Law of Moses says that children are not to be put to death for
the sins of their fathers (Deut. 24:16). If they were stoned, it was because of their
own personal involvement.
The carrying out of the sentence in7:25-26 focuses on Achan and is ambiguous
about others. Joshua addresses Achan alone (7:25 you singular). They stoned
him and the rock monument was erected over him. Yet they burned them and
pelted them with rocks. Them may refer to Achan and his livestock or Achan
and his family.
The commands and threats made by Yahweh in Jos. 7:15 describe exactly what
happened. By taking the cherem, he made himself cherem and he made the camp
cherem.
The first two stone monuments set up in Joshua shouted praise to Yahweh for his
miracle at the Jordan. This monument however has a different message. It voices a
stern warning about disobedience. Even though monuments are soundless, they
provide effective sermons that proclaim Yahwehs Law and Gospel.
The author says that the monument remains to this day. Once again this speaks
to the historical reality of the Achan episode and to the book of Joshua. The first
readers of Joshua could walk through the valley and see the monument themselves.
And the name of the valley is also a reminder of the disaster that disobedience
brings.
Yahwehs anger burned until his judgment was meted out against the perpetrator.
Likewise, Jesus swapped places with sinners and became the Perpetrator who
received the brunt of Gods wrath. Because of Christ, Gods anger has cooled on
sinners. God and his people have been restored.
treated Jericho like the firstborn; it completely belonged to Yahweh. Yahweh was
more lenient concerning Ai, the second city.
Yahweh himself ordered an ambush as a military tactic against Ai. In doing so he
captures the wise by their craftiness (Jos. 5:13a).
In Jos. 12:16 the king of Bethel is listed as one of the defeated kings. Nowhere is the
defeat of Bethel listed in Joshua, so we might conclude that the city of Bethel was
taken in the battle for Ai in Jos. 8.
Christ suffered the curse in order to redeem all mankind from sin and the divine
curse that lead to temporal and eternal death (see Gal. 3:13).
Another stone memorial was erected as stones were piled up on top of the body of
the king. The rocks were there for all to see. It served as a warning to all those who
would oppose Yahweh. It also announces the victory Yahweh gave to Israel.
Christ. The new covenant is founded solely on Gods promises, but the old covenant
was founded also on works. The NT began before the ages and will endure beyond
the ages. The OT began in time and after a time came to an end (Luther AE 9:63). It
began at Sinai and ended at Golgotha.
(8:30-31) Altar, Sacrifice, and Sacrament
Joshua built an altar exactly as Moses commanded. It was made of uncut stones.
Why could not tools be used? Probably because such tools were used to make
idolatrous images, which violated the first commandment.
In 1980 archaeologists found an altar on the northeast side of Mt. Ebal. It was made
of uncut stones. Could this be the altar that Joshua built? It is dated two centuries
later but those dates often change.
The burnt offerings and peace offerings made on the altar follow Moses
prescription. For burnt offerings, the entire animal was burned on the altar.
Atonement was made through a burnt offering. It also signified total devotion to
Yahweh, as none of the animal was withheld for human use. For a peace offering, all
of the fat was offered to Yahweh on the altar, but the meat was eaten by the
offerers as a holy communal meal. This offering expressed thanksgiving for Gods
mercy and peace between God and his people by his grace.
The altar and sacrifices on Mt. Ebal point forward to the altar of the cross and the
sacrifice of Christ. 25 miles south of Ebal Christ was sacrificed. All of the OT animal
sacrifices anticipated the perfect one-time sacrifice Christ made on the cross. The
benefits of his sacrifice are given in the Sacrament of the Altar. Likewise, the
communal meal of the peace offering looked forward to the Meal eaten regularly at
the Lords table.
(8:32-35) Worship in Word: Copy of Torah, Blessing, and Cursing
After the sacrifices were made, Joshua wrote the Torah of Moses on stones as
commanded in Deut. 27:1-4, 8. To do this a wet plaster on top of the stones would
have been used. But what exactly did Joshua copy on the stones?
1. Some say the entire Pentateuch.
2. Some say the book of Deuteronomy.
3. Some say the Decalogue (Ex. 20; Deut. 5).
4. Or the blessings and curses from Deut. 27 28.
The author of Joshua does not elaborate, but he does say that Joshua did as Moses
commanded. The Torah originally given outside the land is reiterated inside the land
and would stand for centuries. In a similar way, Jesus who is Gods Word, came from
heaven outside the land, to live inside the promised land as the Word made flesh.
The ark takes center stage for the reading of the Torah. In a similar way it played a
central role in the crossing of the Jordan. It represents Gods gracious and saving
presence with his people. Now as all the people face the ark, Joshua reads Gods
word aloud for all to hear. Similarly today Gods word is read and preached in the
Divine Service near the altar.
This is a covenant renewal ceremony in which Gods word was read from the Torah
of Moses.
The view from both mountains is magnificent. From them one can see a large part
of the land Yahweh was giving them, the land he promised to Abraham, Isaac, and
Jacob.
In this land, Jesus would make a new covenant by his shed blood. All that Israel and
Joshua were doing the taking of the land, the sacrifices, the copying and reading of
the Torah was a prelude to the arrival of Christ. The Savior would live in this land;
he would offer himself as a sacrifice of atonement; and he would fulfill the entire
Torah.
(8:33-35) Worship in Word: Proclaiming Blessing and Cursing
The altar had been built and the sacrifices had been offered on it. The Torah had
been copied and the people were in place for the reading of Gods word the
blessings and the curses. Moses had commanded this part of the ceremony twice in
Deuteronomy, in Deut. 11:29-30 and 27:11-14. The valley provided excellent
acoustics for the hearing of Gods word.
Deut. 27:12-24 says that the Levites were to have a leading role in the reading.
Perhaps Joshua gave the command to read and the Levites then read the Torah out
loud.
The Aaronic Benediction in Num. 6:23-27 reveals the theology implicit in the
blessings spoken by Joshua. The blessing was Gods word of grace to his people. In
it the name of Yahweh was placed on the people (3 times) bestowing on them the
blessings God promised. God promised to preserve them (keep you), to give them
his attention, favor, and grace (the Lord make his face shine on you and be
gracious to you), and to give them his peace.
The Samaritans claimed Mt. Gerizim as the center of worship. However, Jesus
himself declared that he had brought an end to the time that Gods blessings were
tied to a specific geographical location. Gods blessing is given in Christ who is
present wherever his word read and proclaimed and the Sacraments are
administered. They are vehicles of the Holy Spirit and convey the truth of Gods
salvation in Christ.
After pronouncing the blessings, Joshua read aloud the curses. With Joshua facing
east, the 6 tribes on the right responded to the blessings and the 6 tribes on the left
responded to the curses. This matches what Jesus said concerning the final
judgment (Mt. 25:41).
In a similar way in the office of the keys the pastor withholds forgiveness for the
impenitent, seeking to bring them to repentance. The extreme case of this is
excommunication, which also seeks repentance. To the repentant the pastor offers
forgiveness.
All people are sinful by nature and therefore are under a curse. But Christ
redeemed us from the curse of the law (Gal. 3:13). Those who are repentant and
accept Christ receive blessings instead of curses.
The blessings and curses are vehicles for the Holy Spirit to accomplish repentance
under the Laws curse and to instill faith in Gods promise of blessing. In Deut. 30:116 Moses explains the goal of the curses and blessings in terms of Law and Gospel,
repentance and faith. It is a commentary on what Joshua performs here.
Joshua read all the words of the Torah to all of Israel, including to women, children,
and alien. All are part of Gods people. All people can have faith in the one true God.
It was in this same location that the Samaritans proclaimed that this man is truly
the Savior of the world (Jn. 4:42).
The aliens who lived among the Israelites would have included aliens who came out
of Egypt with the Israelites, Rahab and her family, and in the next chapter it will
include the Gibeonites.
The ceremony at Ebal and Gerizim served several purposes:
1. To sustain faith
2. To offer sacrifices that point to The Sacrifice
3. To copy Gods word to stone in the promised land where one day the Word
will become flesh
4. To proclaim Law and Gospel to the people
5. To witness to the living God of Israel
6. To display Gods protection for his people
7. To show how Gods blessings come to his people in the land
The story of the Gibeonites was convincing to the Israelites and it was backed up by
their ragged appearance and their dry, moldy bread and their wineskins that had
burst.
Since Israel has made a covenant of peace with the Gibeonites, which was sworn in
Yahwehs holy name, they had to honor it. The fact that they were duped does not
matter.
The whole congregation of Israel murmured against the leaders because they knew
God had commanded them to exterminate the Canaanites and they had made a
treaty not to. The course of action they chose in dealing with this situation erred on
the side of grace and mercy. Many situations in life are not clear cult. In these cases
our churches should also err on the side of mercy.
Gods intention in giving the command in Deut. 20:16-18 was to prevent the
Canaanites from tempting the Israelites with idolatry. But in assigning the
Gibeonites jobs at the tabernacle and temple, they minimized the possible
temptations. Perhaps too some of the Gibeonites might come to believe in Yahweh.
The Gibeonites were required to cut wood and draw water for the daily sacrifices at
the tabernacle. The meaning of the name of the towns aligned with Gibeon imply
that the jobs may have taken advantage of their previous skills.
Soon Israel will show whether they will honor the treaty. When the Gibeonites are
attacked, will Israel come to help them and fight their enemies as promised (Jos.
10)?
3.3.2.3 (10:12-14) The Unique Day when the Sun Stands Still
The author saves a striking detail about the battle for last as part of Joshuas prayer
to Yahweh. Joshua asked that the sun and moon stand still, giving them more
daylight hours to defeat their enemy. Yahweh heard Joshuas prayer and caused the
sun to stand still for about a day! The phenomenon is told from mans point of view
on earth, similar to us when we talk about the sun rising and setting.
Some do not believe the sun and moon stood still, but Gods word speaks of it as a
supernatural event. In stopping the sun at midday, God intervened to war for Israel.
As OT Joshua interceded for Israel in prayer and God heard and acted, so the NT
Joshua (Jesus) intercedes for his followers and the Father hears and acts. Joshua
shows us that we should be bold in our intercession to God. God created the
universe and has complete control over it.
applied. This is what Yahweh commanded through Moses. Joshua and Israel were
careful to follow Gods word.
The Israelites did not build Jerusalem. They came to occupy it later when they
received it from God by grace as their inheritance. In a similar way, Christians
receive from God by grace and inhabit the eternal Jerusalem.
David wanted to build the temple and Solomon his son did build the temple in
Jerusalem. Later Jesus fulfilled the purpose of the temple and became the new
temple. As Solomons temple was destroyed and then rebuilt, so the temple of
Jesus body was destroyed on the cross and then raised on the third day.
Lamentations laments the destruction of Jerusalem and the temple. In Christian
churches, Lamentations is read on Good Friday as the destruction of Jesus body
parallels the destruction of Jerusalem and the temple.
OT Joshua would never set foot in Jerusalem. But the NT Joshua (Jesus) would
purposely go to Jerusalem to die on a cross and be raised in glory on the third day.
At Jerusalem (which means foundation of peace), Christ would reconcile and bring
peace between us sinners and God. Through his work at the earthly Jerusalem,
Christians now have eternal citizenship in the New Jerusalem.
The temple at Jerusalem was destroyed in AD 70. The new temple is not only Jesus
physical body but also his body, the church. In this body Jesus Spirit lives and Jesus
true body and blood are consumed by his body, the church. Through Word and
Sacrament he makes citizens of the heavenly Jerusalem.
The old temple at Jerusalem was destroyed because of idolatry and immorality. The
rebuilt temple was destroyed in AD 70 because they rejected Christ. We as the new
temple should take heed. If we follow the way of idolatry and immorality, we too will
be destroyed and be excluded from the New Jerusalem. The New Jerusalem will not
only be a place where the redeemed live forever, it is also an eternal state where
the redeemed are the New Jerusalem, the city that is forever at peace with God.
Chapter 11 begins like chapter 10 with a king hearing of Israels victories and
gathering a coalition. King Jabin of Hazor perceives that Israel will soon invade his
territory and comes up with a plan of defense. His plan is to combine the forces of
all the kings of the area. The force that Israel will face is very significant. They even
have chariots. Under Moses, Israel faced a similar situation. As Israel left Egypt, they
were pursued by pharaohs horsemen and chariots. The outcome will be the same.
The Canaanites destruction was by Gods design. It was not caused by social
upheaval or a bloodthirsty or land hungry Israel. Credit for their destruction goes to
Yahweh (11:20).
In destroying the Canaanites, God is preserving Israel for the sake of his promise to
bless the nations through the Seed of Abraham as he promised in Gen. 12:3. This
conquest then is related to Gods love and faithfulness toward the nations as
displayed in Jesus Christ.
The conquest then was an act of both Law and Gospel. In it God brought justice to
the Canaanites and grace to Israel. In a similar way God worked through Law and
Gospel in the suffering, death, and resurrection of Jesus. He took his wrath out on
Jesus and at the same time made forgiveness available to all humanity. Without
punishment there would have been no salvation. The mission of the church is to
make this known by proclaiming both Gods Law and Gospel.
This time God used his people to destroy the Canaanites. At other times he uses
one nation to punish another nation [such as the Assyrians and Babylonians]. This
was not a lasting ordinance that Gods people should destroy all unbelievers.
In verses 21 and 22 the destruction of the Anakim is underscored. These were
people of great size that the Israelites had feared, which in turn caused the 38 years
of wandering. This underscore shows that those earlier fears were groundless in
light of Gods promise to fight for Israel.
Some Anakin survived in 3 Philistine cities. Apparently they filtered back in later as
Caleb and Othneil had to drive them out (see Jos. 15:14-16).
Jos. 11:23 is a summary of the entire book of Joshua. It looks back at the first 11
chapters by speaking of Joshua taking the land by following Yahwehs instructions. It
looks ahead to the rest of the book by speaking of the allotment of the land to the
tribes.
That the land rested from war does not mean that Israel had absolute control over
all of the land. Joshua had figuratively hamstrung the Canaanites as he had
hamstrung their horses. At the present time the Canaanites do not have the might
or will to resist. The land is at rest while the tribal allotments are made.
The land is given to Israel to serve Gods divine purposes.
1. It is given freely and in grace to Israel by God.
2. It is a fulfillment of Gods promise to the patriarchs and Moses.
3. God will use the land to bless the nations. In this land his Son will suffer, die,
and rise to grant to believers an inheritance in the eternal promised land.
4. The rest in the land looked forward to an eternal rest. As God fought for Israel
and gave them rest, so he fights for the NT church and gives them an eternal
Sabbath rest.
These verses summarized the conquest in terms of the land. Chapter 12
summarizes it again in terms of the conquered Canaanite kings. It also impresses on
us how sweeping of a victory it was that Yahweh gave.
With chapter 12 the conquest part of Joshua comes to a close. Next comes the
allotment and the challenge to inhabit and hold the land. They must be firm in
covenant loyalty to fully possess, hold, and inhabit the land as their inheritance
from Yahweh.
One neat thing to do is to visit the Holy Land and read the portions of the sacred
Scriptures that occurred in each of the geographical regions. This is an eye-opening
experience, which gives one a fresh understanding of many texts. The mind as well
as the heart can become more sensitive to the rich meaning of words of the Bible
through contact with the land of the Bible.
For the book of Joshua, as well as other books of the Bible, geography plays an
important role and helps to emphasize that the events occurred in real history.
Some examples are: the flood-swollen Jordan was crossed; selected tribes were to
stand on Mt. Gerizim and Mt. Ebal in the account of blessings and curses; the sun
stood still over Gibeon and the moon stayed over the Valley of Aijalon during the
battle; later Jesus was tempted in the dry and desolate Judean wilderness; and most
Jews avoided the land of Samaria, but Jesus went through it.
The allotment chapters of Joshua (Jos. 13 21) are filled with boundary descriptions
that are tied to geographical terms and city names. The more we understand these
terms the more we will learn from the text. Into this land allotted to his ancestors,
Jesus would come as God incarnate. Into this geographical setting Jesus would
actively and perfectly obey his Father. Jesus sandals walked across this land. Jesus
was baptized in the waters of the Jordan River and sailed across the Sea of Galilee.
In this land at the place called Golgotha, Jesus gave himself unto death for the
salvation of the world. Out of the rock tomb Jesus rose for our justification. From the
Mt. of Olives he ascended into heaven. On this land Jesus accomplished salvation
history.
The Holy Land is obviously important and of great significance. But there are also
some unscriptural ideas and mistaken views about it.
1. The Scriptures do not promise an ultimate return of the Jews to the physical
land of Israel after their universal conversion as some claim. The Jews did
return after the Babylonian Captivity and God did preserve the nation until
the Offspring of Abraham came. When Paul speaks of all Israel being saved
(Rom. 11:26), he is speaking of all the elect in Christ, both Jews and Gentiles.
2. The promised land does not belong to the Jews forever and the return of the
Jews to Palestine does not fulfill Gods promise to Abraham to give the land to
Israel forever. The Hebrew word translated as forever actually means an
indefinite period of time. The earth will not last forever. It will be destroyed at
Jesus second coming. God preserved his chosen people until the completion
of the Saviors work of redemption. Now the Gospel of Christ goes out to the
world, making many a part of the Israel of God. In Christ Gods kingdom has
come and is made up of all believers in him, regardless of what land they live
in.
3. Earthly Jerusalem does not continue to hold significance as a holy city where
God dwells. The Law of Moses with its prescription for worship has been
fulfilled in Christ. Worship of God is now centered on the person of Christ
instead of the physical location of the temple at Jerusalem. God dwells with
his people wherever the Gospel is preached and the Sacraments
administered as Christ instituted them.
4. There will not be a great military clash at the end of the world at the
geographical site of Megiddo in Israel. Megiddo has been the site of many
of the church they serve. God provided for the Levites through the congregation and
God provides for pastors through the congregation. Being a Levite was a high and
holy privilege and so is being a pastor. The sole purpose of the Levites was to serve
God and that is also the sole purpose for pastors.
After referencing the Levites in Jos. 13:14, the passage next refers to the inheritance
of the tribe of Reuben (13:15-23). Reuben holds the southern portion of the land
east of the Jordan, from Aroer to Heshbon, the former capital of King Sihon.
The middle section of land east of the Jordan belonged to Gad (13:24-28). Its
southern border is with the tribe of Reuben and its northern border is with the half
tribe of Manasseh.
The northern section of the land east of the Jordan belonged to the half tribe of
Manasseh (13:29-31).
The chapter ends with a summary (13:32-33). It makes the point that the eastern
tribes received their inheritance from Yahweh through Moses. They have a
legitimate claim to the Transjordan lands and they are by no means to be
considered second-class citizens just because their land was east of the Jordan and
not in Canaan proper.
Because the Levites received cities and pasturelands instead of land (14:4), the land
would be divided amongst twelve tribes instead of thirteen.
[And once again the pattern was followed. God gave the command for the allotment
of the land to Moses. Moses passed on the command to Joshua and the Israelites.
And the Israelites carried out Gods command (14:5).]
Next will come the allotment of the land. The account (Jos. 15 19) begins and ends
with special grants of land to the two men who as spies had been faithful to Yahweh
45 years earlier. The first special grant will go to Caleb (14:6-15) and the other
special grant will go to Joshua (19:49-50). These two special allotments frame the
allotment for the nine and a half tribes.
4.2.2.2 (14:6-15) Faithful and Fit Then and Now, Caleb Receives
Hebron
Note that the first part of the distribution of the land (Jos. 14 17) takes place in
Gilgal. Later the second part of the distribution will be made from Shiloh (Jos. 18:1).
Scattered throughout the distribution are special requests for land.
1. Caleb (Jos. 14:6-15).
2. Achsah, Calebs daughter (Jos. 15:16-19).
3. The daughters of Zelophehad (Jos. 17:3-6).
4. Joshua (Jos. 19:49-50).
5. The Levites (Jos. 21:1-2).
In most cases these requests are made on the basis of particular promises of
Yahweh.
The men of Judah came with Caleb to make this special request for Caleb. Caleb
belonged to the tribe of Judah. Twice he is called the Kenizzite. Some interpreters
believe the Kenizzites were a clan within the tribe of Judah, but the Scriptures never
identify a clan in this way.
Caleb is a man of faith. This faith was displayed when, 45 years earlier, at the age
of 40, as one of the 12 spies, Caleb trusted Gods word of promise and urged along
with Joshua that the Israelites capture the promised land (Num. 13:30; 14:6-9).
Caleb followed Yahweh whole-heartedly (14:8-9). Now once again, trusting in Gods
word of promise given through Moses (14:9), Caleb asks for the land that God
promised to him (14:12). He asked for land in the hill country where the Anakim
lived in fortified cities. These were the giants that caused Israels faith to falter 45
years earlier. He showed faith once again believing that Yahweh would be with him
and drive them out. As Caleb trusted God and his word of promise, so every
Christian can do the same. Christians have the promise that they will win the victory
through the perfect life, vicarious death, and victorious resurrection of Jesus Christ.
Because of this victory, Christians will bodily rise from the dead and live forever in
the new heaven and new earth.
The references to Calebs age help provide a chronology of his life and the
conquest. We can start at his current age and work backwards, assuming the early
date of the exodus.
He was 85 years old when he requests the land promised to him (14:10b).
The end of the conquest, when he makes this request, was in 1399 BC.
The conquest took 7 years. Therefore Caleb was 78 years old when he
entered the land. Therefore the entry into the land was in 1406 BC.
It has been 45 years since Caleb had been sent out as a spy (14:10a).
Therefore he was 40 years old when he was a spy (14:7).
The spies were sent on their mission about 2 years after the exodus. This
would have been in 1444 BC.
Therefore Caleb was 38 years old when he and Israel left Egypt. The exodus
occurred in 1446 BC.
Based on the early date of the exodus, Caleb would have been born in Egypt
in 1484 BC.
Based on Gods promise, Joshua gave Hebron to Caleb as his inheritance. Later we
find that Hebron was a city for the priests (21:11) and a city of refuge (21:13). In
Jos. 21:12 it says the fields of the city and its villages had been given to Caleb the
son of Jephunneh as his possession. So he did not receive the city proper, but the
land all around the city.
Hebron was about 25 miles south of Jerusalem. Hebron was the place that Abraham,
Isaac, Jacob, and their wives were buried in the cave of Machpelah. The prior name
for Hebron was Kiriah-arba. It was named after a man named Arba who was the
greatest man among the Anakim.
It says once again that the land rested from war. This provides the setting for the
main distribution of the land (Jos. 15 20).
Here in this excursus the author provides a technical discussion, as to why the verbs
in the border descriptions are translated in the past, present, or future tense.
the water he blesses us with becomes a spring of water that wells up to eternal life
(Jn. 4:14-15).
and Jacob. In these stories God shows that he does things in his own way. He did not
always give the blessing to the firstborn son. Jacob received the blessing from Isaac
as a result of trickery. Jacobs blessing of his sons in Gen. 49 also involves
inheritance. Towards the end of Jacobs life, he adopted Josephs two sons as his
own. They therefore became eligible for an inheritance just like Jacobs real sons.
Because they both received an inheritance, in a sense Joseph, the eleventh son,
received a double portion that the firstborn son usually received.
The reader will notice that sometimes the author presents Ephraim and Manasseh
together and sometimes apart. It would be natural to include them together since
they are both sons of Joseph and grandsons of Jacob. Yet it would also be natural to
treat them separately since they both received a separate inheritance like the other
tribes.
One can outline these two chapters as follows:
1. The Borders in General (16:1-4)
2. The Inheritance of the Two Tribes (16:5 17:13)
.. 2a. Ephraims Inheritance (16:5-9)
.. 2b. Ephraims Shortcoming (16:10)
.. 2c. Manassehs Inheritance (17:1-11)
.. 2d. Manassehs Shortcoming (17:12-13)
3. A Special Allotment for the Sons of Joseph (17:14-18)
The western boundary is not given, but it is probably the Mediterranean Sea since
both the northern and southern borders end at the sea (Jos. 6, 8). Now originally
Dan inherited this coastal land, but subsequently Dan migrated northeast (Jos.
19:47). So the description here may depict the borders after Dan migrated. If it
depicts the situation before they migrated, then the western boundary of Ephraim
would have been the eastern boundary of Dan.
The final verse of the chapter (Jos. 16:10) relays Ephraims shortcoming (Jos. 16:10).
They failed to drive out the Canaanites at Gezer, which is the most strategic and
powerful city in the area. God had promised that they would have success against
their enemies if they trusted in him. The failure of Judah and Ephraim and the other
tribes to drive out the Canaanites showed that their faith was weak.
In Deut. 7:4 and 20:16-18 Moses laid out the dire consequences if they failed to
remove the Canaanites. They practiced idolatry and gross immorality. Their
continuing presence would be a source of temptation. The subsequent history of
Israel showed that they succumbed to it time and time again.
The complete victory over all of Gods enemies would only be achieved by Jesus
Christ. The failure of the tribes of Israel helps to show the surpassing greatness of
the triumph of the Son of God. Because of his victory, all baptized believers receive
an allotment in the eternal promised land where there will be no more temptations
to worship other gods, as only true believers will remain. Thanks be to God, who
gives us victory through our Lord Jesus Christ! (1 Cor. 15:57; cf. Rom. 7:25; 2 Cor.
2:14).
Zelophehads name would disappear from the clans of Manasseh. In Num. 27:1-11,
Yahweh and Moses set a legal precedent from the case of these five sisters. When a
father had only daughters, the daughters were to receive the family inheritance.
As these women were heirs according to Gods promise, so in the NT all of Gods
sons and daughters by faith are promised and receive forgiveness of sins and
citizenship in the heavenly promised land.
The borders of Manasseh on the western side of the Jordan are given in Jos. 17:7-11.
Only Judahs territory west of the Jordan was larger than Manassehs. The
description of the border is brief. There is no extensive city list to help with details.
It is difficult to know exactly where the border was. Jos. 17:7a gives a general
description of the allotment from the northwest to the southeast. Its territory ran
from its border with the tribe of Asher to its border with the tribe of Ephraim.
In Jos. 17:7b-10a the author lays out the southern border of Manasseh. A parallel
account was given in Jos. 16:8 in the account of Ephraims northern border. The
border on the west was the Mediterranean Sea going north up to Asher (Jos.
17:10b). The northern border is given in Jos. 17:10c-11. The northern border, going
from west to east, went from Asher to Issachar. Its border with Zebulon, which was
in between Asher and Issachar is not mentioned but is assumed. The eastern border
is not mentioned because it was obviously the Jordan River.
Some people think there is a discrepancy in the Bible because on the one hand it
says that the whole land was taken by Israel and apportioned to the tribes and on
the other hand parts of the land remained in Canaanite hands and were not
possessed. Jos. 17:12 helps us understand what is going on. In a general sense the
whole land was conquered and apportioned. It was up to the individual tribes to
drive out whatever Canaanites remained. Manasseh, like some of the other tribes,
was not able to inhabit some of the cities. This shows a lack of faith on the part of
Israel. Yahweh had promised to defeat their enemies but they failed to lay hold of
that promise by faith.
Jos. 17:13 tells us that some of the Canaanites were not driven out, but instead
became slave laborers. This arrangement was somewhat like the arrangement that
the Israelites had with the Gibeonites except in that case Israel had made a
covenant and sworn an oath in Yahwehs name. The command from God through
Moses was to completely destroy the Canaanites. The Israelites in general failed to
carry out Gods command. And in particular, the tribe of Manasseh failed to do it
here.
turns their argument back on them. Joshua acknowledges that God has blessed
them with large numbers of people and he tells them to use that blessing to clear
the forest and to drive out the Canaanites.
Archaeology has shown that history is in line with Jos. 17:14-18. Before the Israelites
came, the valleys and coastal plains were densely settled. In contrast most of the
hilly regions were thinly settled. These regions were forested with thick scrub that
discouraged settlement and agriculture. Archaeology has shown that this all
changed when the Israelites came. The sparsely settled regions became the most
intensely settled areas by the tribes of Israel. The tribes of Joseph had to clear out
forest land in order to have a place to live.
We learn something about Joshua here. Joshua was from the tribe of Ephraim. When
the Ephramites came to Joshua complaining that they did not have enough land, he
could have shown favor to his brothers and taken land from another tribe. But
instead he remained impartial and did not show favoritism. His response was to
urge his brothers to put their faith into action.
Some time elapses between chapters 17 and 18. The scene shifts from Gilgal, where
these allotments were made, to Shiloh, where the allotment of the rest of the land
was made for the remaining seven tribes.
These tribes received the land inheritance that God had promised. This inheritance
looked forward to an inheritance that is imperishable and undefiled and unfading,
preserved in heaven (1 Pet. 1:4). This is the inheritance that awaits both OT and NT
believers. The land inheritance was a down payment towards their eternal
inheritance. NT believers also receive a down payment. Their down payment is the
Holy Spirit (Eph. 1:13-14), who brings people to faith through the Gospel.
The allotment to the remaining seven tribes takes place at Shiloh. The tabernacle,
the place where God dwells among his people and the people worship God, was
moved from Gilgal to Shiloh. This anticipates the incarnation of Jesus Christ, the
Word made flesh who tabernacled among us and revealed his glory (Jn. 1:14). The
tabernacles location at Shiloh recalls the promise that from the tribe of Judah the
Messiah will come and he will be called Shiloh (Gen. 49:10).
Jos. 18 19 is outlined as follows:
(1) Jos. 18:1 19:48 Allotment at Shiloh for the Seven Remaining Tribes
.. (1a) Jos. 18:1-10 Background to the Allotment at Shiloh
.. (1b) Jos. 18:11-29 Benjamins Allotment
.. (1c) Jos. 19:1-9 Simeons Allotment
.. (1d) Jos. 19:10-16 Zebuluns Allotment
.. (1e) Jos. 19:17-23 Issachars Allotment
.. (1f) Jos. 19:24-31 Ashers Allotment
.. (1g) Jos. 19:32-39 Naphtalis Allotment
.. (1h) Jos. 19:40-48 Dans Allotment
(2) Jos. 19:49-50 The Special Inheritance for Joshua
(3) Jos. 19:51 The Completion of the Allotment
you. God has given them the land in conquest. Now Israel needs to go take
possession of it.
The two phases of Israel taking the land conquest and possession are analogous
to the Christian life. As God brought Israel into the land through the waters of the
Jordan and gave them victory over all their enemies, so God brings Christians into
his kingdom through the waters of baptism and gives them victory over all their
enemies through the work of Christ. And as Israel needed faith in God and his
promises to take possession of the land given to them, so Christians need faith to
receive the life and strength Jesus offers in his Word and Sacraments.
Israel was to take possession of the land and rid it of all vestiges of idolatry and
immorality. In place of them, the Israelites were to worship Yahweh in truth and
purity according to the true religion he had prescribed for them. That religion
centered around the tent of meeting with the priesthood and sacrifices for sin
prescribed in the Torah. In the same way the Christian is to put to death the sinful
nature and its evil desires and actions and instead put on Christ and let his light
might shine through them.
Joshua then activated a new procedure for allotting the rest of the land to the last
seven tribes. He commissioned a survey team to walk through the land and write up
a description of it. The survey team was made up of three men from each tribe
(probably the seven remaining tribes). In the description of the twenty-one they are
to divide the land into seven parts. Then Joshua was to cast lots to distribute the
land. The lots were to be cast before Yahweh. This was the same location that lots
were cast in Jos. 7:6-18. This implies that the lots were cast in the tabernacle before
the ark of the covenant. By casting lots before Yahweh, it shows that the land is
being given to each tribe by Yahweh as a gift. Yahweh is in control of the distribution
just as he was in control of the conquest. Through the lots he communicated his will.
The description of the land included the major cities and towns in each of the seven
portions. Having received the description, Joshua administered the distribution. This
may mean that Joshua actually cast the lots or it may mean that Eleazar the high
priest cast the lots under Joshuas watch.
border. Some of the northern border information is missing for Benjamin but that is
probably because it is included in the description of Ephraims southern border.
The western border is briefly described in Jos. 18:14, going from north to south.
West of Benjamin will be the original territory of Dan. The inheritance of these two
tribes together formed what is called the Dan-Benjamin corridor, which ran from the
Mediterranean Sea to the Jordan River.
The southern border of Benjamin corresponds to the northern border of Judah.
Compare Jos. 18:15-19 to Jos. 15:5-9, noting that the descriptions proceed in
opposite directions.
The eastern boundary is the Jordan River just before it empties into the Dead Sea.
The description of Benjamins territory ends by saying that it was their
inheritance. Who is the owner of the land that is bequeathing it to them? It is
Yahweh. He is giving the land to them purely out of grace. The land will be divided
up to each clan. Each of the extended families will share in the inheritance.
After the border description is a list of cities in Benjamins territory (Jos. 18:21-28).
The cities too, like the land, will be shared by the clans of Benjamin. The author lists
the cities in two groups. First he lists 12 cities in the eastern region (Jos. 18:21-24).
Second he lists 14 cities in the western region (Jos. 18:25-28).
Several of the cities have been mentioned in the book before: Jericho, Gibeon, and
Jerusalem.
The coastal plains of Asher have some of Israels richest soil. It had a natural harbor
just north of Mt. Carmel. It had significant highways running north and south and
east and west, giving Asher importance for international commerce.
Asher received twenty-two cities (Jos. 19:30). Twenty-eight places are named in Jos.
19:24-31. Most of them are cities, but some are geographical features.
The book of Judges reveals that Asher failed to drive out the Canaanites from its
allotment and began to live among them (Judg. 1:31-32).
The author begins with the southern boundary in Jos. 19: 25-26. Then comes the
eastern boundary in Jos. 19:27-28. The author presents the northern boundary last
in Jos. 19:29. The western boundary was the Mediterranean Sea.
So the allotment of Asher is a long coastal strip from Mt. Carmel on the south to the
vicinity of Sidon on the north. As with the others, it was Ashers inheritance, a gift of
grace from Yahweh.
Dan is the last to receive its allotment. The author offers no description for the
borders of Dan since its territory touches on the already designated borders of
Ephraim, Benjamin, and Judah. The area is defined by a list of cities within Dan. The
city list seems to consist of five groups, with each group based on geography and
having three cities. Each verse from 19:41 to 19:45 gives a different group.
19:41 gives the southeast group.
19:42 gives the northeast group.
19:43 gives the south-central group.
19:44 gives the southwest group.
19:45 gives the northwest group.
If these groups are true, then the two names in Jos. 19:46 are probably two rivers
that mark Dans northwest extremities.
Dans original allotment was a small elbow of land. It shared its southern border
with Judah. It shared its northern border with Ephraim and Manasseh. Its western
border was the Mediterranean Sea. Its territory was small but fertile and provided a
strategic passage into the interior of the land, including Jerusalem.
The people of Dan lost their territory (Jos. 19:47). The reason why they lost the land
is not given, but it is assumed that they could not drive out the pagan inhabitants
(see also Judg. 1:34-35). This would indicate a lack of faith and a failure to trust
Gods Word.
Judges 18 gives the account of the migration of Dan and the capture of the city of
Leshem (Jos. 19:47; the city is called Laish in Judges 18) in Dans new northern
territory. The city was renamed Dan in honor of the tribal patriarch. It sits at the foot
of Mt. Hermon. It was a lush well-watered land. It was the northernmost city of
Israel. Its name became part of phrase that describes the north to south limits of
the land: from Dan to Beer-sheba.
Dans allotment ends like the others with a statement that this land was their
inheritance, their gift from Yahweh (Jos. 19:48).
Through Christ they have been given victory over their enemies. Through Christ,
even now while on earth, the Father has given them the kingdom (Lk. 12:32). And
they have been promised an eternal inheritance in heaven (1 Pet. 1:3-4), which they
will take possession of one day as Joshua did.
After receiving the city, Joshua rebuilt it and lived in it. He apparently lived in
Timnath-serah the rest of his life. When he died he was buried there (Jos. 24:30).
If the person pleads that the killing was unintentional, the elders are to admit
the refuge-seeker to the city and provide the person living quarters.
When the kinsman-redeemer follows the person who killed his relative to the
city of refuge, the residents are not to hand him over to the kinsman until
there is a full trial to determine if was indeed unintentional.
There are two conditions given in verse 6 as to when the unintentional killer can
return home ((1) full trial before the people and (2) the high priest dies). There is
some debate about these conditions. The basic question is: Can a person who has
had a formal trial and is found not guilty of intentional murder go home right away
or must he live in the city until the high priest dies? Num. 35-24-25 answers the
question. Both conditions must be fulfilled before he can return home. If he is guilty
of intentional murder, he will be handed over to the kinsman-redeemer and
executed (Num. 35:21). If he is not guilty, he will be required to live in the city of
refuge until the high priest dies and then he can return home.
When blood was shed in the land, the land was defiled. That defilement had to
remove from the land for holy God to continue to dwell there. If the person was
guilty of intentional murder, the defilement was removed when his blood was shed.
If the person was not guilty of intentional murder, its as if the high priest carried
that defilement and when he died the defilement was removed. In this, the death of
the OT high priest looked forward to the death of The High Priest, Jesus Christ,
whose blood atones for all defilement.
What Yahweh had commanded in Jos. 20:1-2, Israel did (Jos. 20:7-8). They
sanctified (ESV-set apart) the 6 cities. God is the Sanctifier of Israel as he shares
his holiness with them as he lives among them. He therefore provides the means by
which his justice, his mercy, and the practical concerns of his people can be carried
out. The cities of refuge are one of those means for his people who live in a sinpolluted world.
The 6 cities named here will later be given to the Levites (Jos. 21:11, 13, 21, 27, 32,
36, 38). They are to make roads to these cities so that they are easily accessible
(Deut. 19:3).
The cities are named in a horse-shoe pattern in Jos. 20:7-8. They start west of the
Jordan in the north with Kedesh and move south to Shechem in the center and to
Hebron in the south. All 3 of these cities are centrally located in the hill country. East
of the Jordan are Bezer in the south, Ramoth in the center, and Golan in the north.
We are never told in the Bible if these cities ever functioned as God had designed
them.
The Psalms describe God as our Refuge (Ps. 46:2). We even see God pardoning
intentional murderers who had thereby forfeited the benefit of the city of refuge. For
instance, king David committed premeditated murder. But when David confessed
his sin, Yahweh absolved him of his sin and guilt through his prophet. David then
composed a psalm extolling God as his Refuge (2 Sam. 22:2-3, 33). God is also our
Refuge. We acknowledge this in the liturgy when we say: Therefore we flee for
refuge to your boundless mercy, seeking and imploring your grace for the sake of
our Lord Jesus Christ.
Introduction to Joshua 21
Jos. 21 will conclude the section on Gods allotment to the tribes of Israel (Jos. 13
21). This chapter also fulfills Gods command through Moses to appoint Levitical
cities. The cities are scattered throughout the territory of all of the other 12 tribes.
So 12 tribes received land as an inheritance and 1 tribe received cities scattered
throughout the land.
Here is an outline of chapter 21:
1. (Jos. 21:1-42) Cities for the Levites
... (1a) (Jos. 21:1-3) The Levites Claim their Inheritance at Shiloh
... (1b) (Jos. 21:4-8) General Enumeration of the Allotted Cities for the Levites
... (1c) (Jos. 21:9-40) A Detailed List of the Cities for the Levites
... ... (1c1) (Jos. 21:9-19) For the Aaronite Branch of the Kohathites: Thirteen Cities
... ... (1c2) (Jos. 21:20-26) For the Remaining Kohathites: Ten Cities
... ... (1c3) (Jos. 21:27-33) For the Gershonites: Thirteen Cities
... ... (1c4) (Jos. 21:34-40) For the Merarites: Twelve Cities
... (1d) (Jos. 21:41-42) Summary Statement concerning Levitical Cities
2. (Jos. 21:43-45) Summary Statements: God Has Now Given the Land He Promised
by Oath Long Ago
Levi
Gershon
Kohath
. . . . Amram (1 of 4 sons of Kohath)
. . . . . . . . . Moses
. . . . . . . . . Aaron
. . . . . . . . . . . . . The priests of Israel
. . . . Izhar
. . . . Hebron
. . . . Uzziel
Merari
It starts out giving a summary of the allotment of cities to the Levites (Jos. 21: 4-8).
The first lot fell on the descendants of Kohath (Jos. 21:4). Their allotment came in
two groups. The first group to receive their allotment was the descendants of Aaron.
That means that the first group of cities allotted went to the priests (the priests
came from the line of Aaron) who offered sacrifices at the tabernacle and later at
the temple. The 13 cities they received were from the tribes of Judah, Simeon, and
Benjamin. Because of this, the priests would live in cities that were close to
Jerusalem and the temple where they would serve. Yahweh was looking hundreds of
years ahead to when the temple would be built in Jerusalem.
Next the rest of the descendants of Kohath, the non-priests, received 10 cities by lot
in three tribes farther north (Jos. 21:5). After that, the sons of Gershon received by
lot 13 cities in Galilee and east of the Jordan (Jos. 21:6). Lastly, the sons of Merari
received by lot 12 cities, 4 west of the Jordan and 8 east of the Jordan (Jos. 21:7).
After the introductory summary comes the detailed list of the 48 cities (Jos. 21:940). This list follows the same four-part division used in Jos. 21:4-7 (see the outline
above of chapter 21). According to the census in Num. 26:52, the number of male
Levites was 23,000. These 48 cities should provide adequately for them.
As some of the land allotted to the tribes was not firmly under Israels control, so
the same could be said for the cities allotted to the Levites. Nevertheless, the cities
were assigned by God to them and with faith in God the cities could be conquered.
The same could be said for the eternal inheritance of Christians. It is ours now by
way of divine promise, but we have not entered into its fullness in the new heavens
and new earth. The kingdom is prepared and is now ours by Gods grace, but we
have not yet received possession of it. This is the now/not yet tension of biblical
eschatology.
1 Chron. 6:39-66 also gives a list of the Levitical cities. There are some differences
between 1 Chron. 6 and Jos. 21. Scholars offer different explanations of the
differences. It is not likely that the issue will be fully resolved.
The list of cities shows several things.
Yahweh keeps his promises.
Yahweh provides teachers for his people. Whether they live in the plains,
valleys, mountains, or deserts, Levites are nearby to teach the Israelites
about the covenant of Yahweh.
Yahweh provides physically for his teachers. The same is true today as
congregations instructed in Gods Word share their earthly blessings with
their teachers/pastors (Gal. 6:6).
The Levites of the OT were Gods church workers. In the NT all Christians, as
members of the royal priesthood of believers in Christ, are levitical church
workers. As God provided cities for OT Levites, so he promises an eternal city for his
NT Levites. On this earth Christians are aliens who are journeying toward their
eternally allotted city. As the inheritance of the Levites was Yahweh himself, the
sacrifices, and the priesthood, so the eternal inheritance of Christians is God himself
and eternal worship of him in the new heavens. Therefore Christians do not get
caught up in the things of this world which is passing away, but look forward to
possessing that which lasts throughout eternity.
The author ends chapter 21 by saying: Not one word of all the good promises that
the LORD had made to the house of Israel had failed; all came to pass (ESV). The
reader here naturally thinks back upon the promises made thus far by Yahweh in the
Scriptures. The original promise made by Yahweh was to provide a Seed from Eve
who would crush the head of the serpent (Gen. 3:15). After that one remembers
Gods unconditional promise to Abraham, Isaac, and Jacob to bless the world
through Abraham and his Seed. In the allotment of the land (Jos. 13 21), we have
just read how Yahweh kept his promise to give them the land. Even as he kept this
promise, so he will keep all of his promises. Not one of Gods words will fail. All will
come to pass as he promised. The promised Seed will bring blessings to the world.
In Israels subsequent history, Israel will vacillate between faithfulness and
unfaithfulness. But whether they are faithful or faithless, there is one constant:
Yahweh always remains faithful (see 2 Tim. 2:11-13).
The statements made in Jos. 21:44-45 are sweeping. Some people think there is a
discrepancy between the degree of completeness stated here and the actual
circumstances at that time. Here are some things to think about when considering
this.
1. This is the situation at this point in history after the conquest and distribution.
At this point their enemies were helpless, but later when Israel strayed from
the faith, God allowed their enemies to oppress them (see the book of
Judges).
2. These verses primarily focus on Yahwehs faithfulness and only secondarily
on Israels success.
3. In the Pentateuch God had promised a gradual settlement. We must consider
Gods actual promises and their details.
4. These verses must be read together with sections such as Jos. 13:1-7 and
15:63, which describe the fact that areas of pagan resistance still exist.
5. Like many books of the Bible, Joshua contains some contrasts which might
seem like contradictions. To resolve these issues, we must read the text
carefully to see what the author is actually saying and harmonize this with
the rest of the book and with the rest of Scripture.
6. The seeming contradictions provide a purposeful tensions between the now
and the not yet. This is similar to the life of a Christian. A Christian is at the
same time a saint and a sinner. In Baptism, the Christian has died to sin, has
been buried with Christ, and has been raised with Christ to a new life of faith.
Yet throughout the Christians earthly life, sin reasserts itself, requiring Gods
ongoing work through the Word and Sacraments to continue to put to death
the sinful flesh and raise up the Christian to newness of life (Rom. 6 7). Thus
the Christian has victory but still struggles just as the Israelites have victory
but will struggle to fully occupy the whole land. The Christian is fully justified
before God, yet his sanctification is a work in progress. A full resolution to this
tension will only come in the eternal kingdom.
In the last three chapters, Joshua will deal with Israel living in the land they have
inherited. It is only because of Yahweh alone that they have inherited the land. And
in order for them to remain in the land they will need grace to cling to Yahweh their
covenant Lord.
subjugate forever all of Gods and his peoples enemies and bring his new Israel into
its everlasting inheritance. Until then the church continues spiritual warfare in order
to rescue sinners from the devils dominion and bring them into the kingdom of God
through his appointed means his Word and Sacraments.
geographical sense, when they cross back over, they are separating themselves
from the whole assembly of the people of Israel. The Cisjordan tribes take the
building of the altar by the Transjordan tribes as an act of apostasy from Yahweh.
What do we know about the altar? It was a very large altar. And it was built on the
western side of the Jordan River. They were not trying to hide the fact that they had
built this altar. Was this a hopeful sign or was it brazen idolatry? The western tribes
assumed the worst, that the eastern tribes had committed apostasy and were
acting just like the Canaanites. Deut. 13:13-19 gives instructions about what Israel
is to do if their fellow Israelites start to worship other gods. They are to apply the
cherem to them, totally destroying them. This is the reason that the western tribes
prepared for war. The unity of Israel appears to be completely broken. This fracture
in unity involves worship. The early church experienced fractures caused by worship
too. The book of 1 Corinthians speaks of many of them.
There are several practical lessons that the church can learn from Jos. 22.
1. Open, advanced communication, especially with church leaders, can prevent
divisions in the first place.
2. Worship practices must be in concert with the Word of God and divine
institution. The western tribes saw the altar by the Jordan as an alternative to
the divine sanctuary at Shiloh. For the Christian church, the Divine Service
conveys the Gospel through the Word and Sacraments according to Christs
institution. These cannot be compromised.
3. When suspicions arise, one needs to investigate and discuss the issues before
engaging in all-out war. The western tribes assumed the worst, but they did
send a delegation to the eastern tribes. In Mt. 18:15-20 Jesus outlined a
procedure to use when Christians are in conflict. First it involves private
discussion. Then if that fails take one or two others to discuss the matter. If
that fails bring up the matter before the whole congregation. And as a last
resort, there is excommunication. All of these are attempts to bring about
reconciliation.
recently when Achan took some of the spoils which belonged to Yahweh (Jos. 7). If
the infidelity of one man brought the death of 36 men, how much worse will it be if
whole tribes abandon Yahweh? (This is an argument from the lesser to the greater.)
Another possibility mentioned by the delegation is that the eastern tribes might
have thought that their land was unclean. They could have thought this because of
the idolatry of the former inhabitants or because it was separated from the
tabernacle. If this was the case, they offered to let them take some of their land and
settle west of the Jordan. By such an offer, they show that the tribes can be reunited
in worship of the one true God at his appointed altar at the tabernacle. This was the
location where God promised to be present with his people and where divine service
was to be carried out. This is in harmony with other passages in the Scriptures
where God says he will choose one place to make his name dwell. Later in Israels
history, the temple built by Solomon in Jerusalem would be that place.
Jesus had declared himself to be the new temple, the temple he would rebuild in 3
days. His cross became the new altar, the place where he made the all-availing
sacrifice for the sins of the world. His perfect sacrifice rendered the temple altar
obsolete and even an offense to God. In the NT era, Jesus is present in his Word and
Sacraments. Therefore wherever the Word and Sacraments are properly
administered, that is the location of worship of God. That is the place where the
forgiveness of sins procured by Jesus is made available. Any type of worship without
these elements is not worship of the one true God.
where Jesus is present graciously distributing forgiveness through his Word and
Sacraments. Divine Service only takes place at the location of Jesus.
In Jos. 22:24-25, the eastern tribes give the reason why they built the altar. It was
built out of fear that future generations might exclude the eastern tribes from
worshipping Yahweh. They might do this because they might claim that the
promised land is only the land west of the Jordan. They built this altar as a reminder
and witness that they too have been given an inheritance by Yahweh and they too
have the rights and privileges of worshipping Yahweh at his altar. Therefore the
intention behind the altar was the exact opposite of the suspicions. The altar stood
for covenant unity, not division; for firm devotion and rightful worship of Yahweh,
not backsliding or idolatry. Now the question is, will the delegation accept the
explanation?
God for restoring the unity of Israel. It was God who was present in their midst, who
settled the conflict, and who preserved the unity.
Even if one believes in Jesus, one still has a sinful nature. Because of this there are
always going to be misunderstandings, hostilities, accusations, and suspicions. This
chapter helps point the way in resolving such clashes:
Love of God must be our motivation.
Gods desire for the unity of his people must guide us.
There must be open dialogue along with fidelity to Gods Word.
We must deal with present issues by looking forward to our heavenward
calling.
Christians need to listen to sincere explanations without letting suspicion run
wild.
If our suspicions are wrong, we must humbly admit we are wrong and not
stubbornly hold on to our pride.
We should celebrate our God-given unity in Christ and praise him for it.
Acts 15 provides an example of how a dispute between Jewish and Gentile
Christians was settled. It has a number of similarities to Jos. 22:
The issue was confronted and not ignored.
Respected spiritual leaders were appointed to discuss the issue and
communicate openly.
People truly listened in silence as others spoke.
The final decision was based on Gods Word.
The result was joy and unity among believers.
Joshuas second sermon consists of three parts: Jos. 23:2b-8, 9-13, 14-16. Each of
the three parts begins with a reminder of the faithful acts of Yahweh for his
covenant nation, which is then followed by an appeal to remain faithful to him. Parts
2 and 3 build in power as Joshua spells out the tragic consequences of violating the
covenant.
By starting out saying, I have grown old, Joshua presents this as his last will and
testament.
Joshua begins by giving all credit for Israels victories to Yahweh. Weve seen how
Yahweh fought for and gave his people victory throughout the book of Joshua.
Joshua impressed this on the hearts of the people in order to elicit covenant
faithfulness from them. This is how it always works. God first loves us and fills us
with his love and moves us to faith and only then can we respond in love and
faithfulness towards him. In Christ God has shown his love for us and through the
Holy Spirit working through Gods Word he creates faith in order that we might
receive forgiveness and respond to his grace.
The fact that Joshua speaks in the first person in verse 4 about cutting off the
nations and allotting the land inheritance speaks to the unique role that Joshua had.
God worked through Joshua and used him as his representative to bring his
promises to fruition.
Joshua tells them that Yahweh has fought for them and given them victory and he
will continue to push back and drive out their enemies and they will possess the
land of the Canaanites. Knowing that God will continue to be with them and fight for
them should instill love and loyalty toward him.
In this, his last will and testament, Joshua exhorts the people with the same words
that Yahweh gave to him in Jos. 1:7-8 as he took over for Moses. The people must
meditate on and remain faithful to the Book of the Law of Moses. Why is this
essential? Its essential because of the Canaanite people that remain. Gods people
must not intermingle with them because they are pagans who worship false gods.
Gods people must worship Yahweh alone. Here and in the next two parts of the
sermon Joshua warns about the danger of theological compromise. Worship of false
gods is actually worship of demons (1 Cor. 10:20).
Jos. 23:7 mentions 4 outward forms of worship of false gods that Israel is to avoid.
1. They are not to invoke, call on, or make mention of the names of any of the
false gods.
2. They are not to swear by any false gods as if they can enforce and punish the
violation of an oath in their name.
3. They are not to serve other gods, which includes liturgical service and the
sacrifices associated with it.
4. They are not to bow down to false gods or show any kind of obedience to
them.
In Jos. 23:7 Joshua spoke of negative prohibitions but in Jos. 23:8 he speaks
positively of what they should do. They are to cling to or cleave to Yahweh. This
is the same language God uses to describe marriage of a man and woman in Gen.
2:24. In the covenant Yahweh took Israel as his bride and he requires exclusive
devotion from her even just as he is completely devoted to her.
Joshua commends Israel for her faithfulness to Yahweh to this day. In general in
the book of Joshua the Israelites have remained faithful. They have not had any
cases of mass spiritual adultery against Yahweh as in the golden calf incident or the
Baal of Peor seduction.
Lev. 18:28 describes what perishing from the good land means. It means being
vomited out of the land just as the Canaanite nations were expelled from the land.
Yahweh can expel Israel just as he expelled the Canaanites. Israels later history
shows that Joshuas warning was right on target. Israel was expelled from the land
first by the Assyrians and then Judah was expelled by the Babylonians. NT believers
too must realize that they too can be enticed away from the faith and forfeit their
inheritance and salvation. The Law warns believers not to surrender to the sinful
nature, lose faith, and be assimilated into the unbelieving world.
the nations, God had chosen Israel to covenant with and to carry out his saving
purposes through. His saving purpose was to bring salvation to Israel. God chose
OT Israel from which to bring forth the Savior who would come and create a new
Israel. The true Israel of God is people from all nations that believe in Jesus.
covenant with Noah provided assurance that as God had mercy and saved Noah, so
he would have mercy on Israel and as her Redeemer save her from her sins. God
puts his mercy into action through the waters of Baptism of which Gods act of
saving Noah was a type. In Baptism God saves Israel (all believers) through water
by virtue of its connection to Christs death and resurrection [Rom. 6]. This is a
matter of pure grace.
Abraham
Gods covenant with Abraham was also pure Gospel. There are no conditions in this
covenant. God promised Abraham 7 blessings (Gen.12:2-3). The greatest of the
blessings was Gods promise to bless the whole world through Abraham. To Gods 7
promises, God added the promise of the land of Canaan. It would be within this land
that the other covenant promises would be fulfilled. The fulfillment of the promise to
bless the whole world was fulfilled through Abrahams Seed Jesus Christ.
This is a covenant of pure grace. God places no conditions on Abraham or his
descendants. This covenant is an everlasting covenant. It was not set aside when
God made a covenant with Israel through Moses. It is still in effect and applies to all
baptized believers in Jesus. Those who believe in Jesus are Abrahams true offspring
and are beneficiaries of Abrahamic covenant promise of grace (Gal. 3:29).
Moses
The impetus of the exodus redemption and establishment of the Mosaic covenant
was that God remembered his covenant with Abraham, with Isaac, and with Jacob
(Ex. 2:24; cf. 6:4-5). God called Moses to lead his people out of Egypt into the land
he promised to Abraham. [Once there, in time, he would fulfill his 7-fold covenant
promises that he made to Abraham.]
The Mosaic covenant elaborated on the Abrahamic covenant by showing how God
would keep his promise to the bless the whole world. The culmination of the
Abrahamic covenant would be when the promised Seed would bless all people. The
exodus deliverance, Passover lamb, Sabbath rest, tabernacle, ark of the covenant,
and Day of Atonement are aspects of the Mosaic covenant that prefigured Christ
and his accomplishment of salvation Gods blessing of the world.
While the Mosaic covenant was built on the Abrahamic covenant [and moved
history toward its fulfillment and foreshadowed how it would be fulfilled], it differed
from it in several ways.
1. It came 430 years after Gods covenant with Abraham (Gal. 3:17). [It did not
do away with the Abrahamic covenant. The Abrahamic covenant was not only
made before the Mosaic covenant, but it continued on after it.]
2. While the Abrahamic covenant was completely unconditional and promised
only blessing, there were many aspects of the Mosaic covenant that were
conditional. Many of the promises in the Mosaic covenant were contingent on
the obedience of Israel. And disobedience to the Mosaic covenant brought
divine curses.
3. The Mosaic covenant was in force for only a limited time: from the time of
Moses (mid-fifteenth century BC) to the death and resurrection of Jesus (ca
6. Any time the inheritance of the land is spoken of, that is a fulfillment of Gods
covenant with Abraham. The book of Joshua centers on Israel inheriting the
land.
7. The Passover meal commemorated the exodus deliverance of Israel. Israel
benefitted from Gods mighty acts for them, accepted Yahweh as their God,
and promised to abide by the conditions of the Mosaic covenant. When they
celebrated the first Passover in the land, the Israelites showed that they too
were beneficiaries o Gods acts and that they too would live by the covenant.
8. The Torah of Moses stipulated that Israel apply cherem (devotion to Yahweh
by total destruction) to the Canaanites. For the most part Israel adhered to
the command of God through Moses.
9. The word covenant is not used in Jos. 8, yet what happens in that chapter is
a renewal of the Mosaic covenant as Yahweh instructed in the Torah of Moses.
10.The covenant renewal ceremony is also linked to Abraham as it takes place at
Shechem, the place where God first promised Abraham, To your seed I will
give this land, and where Abraham built an altar to Yahweh.
11.The latter chapters of Joshua are clearly based on the Mosaic covenant. In
chapter 20 the cities of refuge are designated and in chapters 22-24 Joshua
encourages covenant faithfulness in his farewell sermons.
12.In the last three chapters, the language used depicts Yahwehs covenant with
Israel in terms of a marriage. They are to love Yahweh their God and cling
to him. In Gen. 2 it says that a husband shall cling to his wife. Likewise,
Joshua asserts that God is a jealous God. Joshua also warns the Israelites
not to cling to the pagan Canaanites in marriage.
13.In Jos. 24 Joshua cut a covenant. This was not a new covenant, but a
reaffirmation of the Abrahamic and Mosaic covenants.
14.Israel also formed a covenant with the Gibeonites (Jos. 9). The Gibeonites
were conscripted to help prepare for the divine services at the tabernacle and
altar of God.
15.Israel also made an oath with Rahab and her family. This was a binding
agreement between Israel and Rahab.
tabernacle had been brought to Shechem from Shiloh for this special ceremony. Or
it could mean that the Israelites gathered at the same site where covenant renewal
was made in Jos. 8. In which case, they would have come before the stone altar and
copy of the Torah of Moses that was written on stone by Joshua. Or they may have
come before God via Joshuas first words, Thus says Yahweh, the God of Israel.
God is present in his grace and power when his servants invoke his name.
The Covenant Form
In chapter 24, Joshua follows the basic structure of an ancient Hittite suzerain
treaty, one of which his audience would be familiar with. The format for such at
treaty was as follows:
1. Preamble or title that identified the chief partner making the treaty.
2. Historical prologue that showed how past benefits from the chief partner
should motivate the vassal to grateful obedience of the covenant.
3. Stipulations or laws that governed the covenant relationship.
4. Deposition of the text in the vassals chief temple.
5. Reading of the text: provision was made for regular reading as a reminder of
the covenant terms.
6. Witnesses: the gods of both partners witnessed and guaranteed the
agreement.
7. Blessings were invoked on those who obeyed and curses on those who
disobeyed the terms of the covenant.
8. Oath, ceremony, and sanctions. The sanctions involved the mention of
coercive action against a treaty-breaker.
The first element of the covenant is the preamble and in this case it corresponds to
Yahweh, the God of Israel in Jos. 24:2a. Yahweh is the one who established the
covenant with his people out of his enduring love and mercy. The second element
was the historical prologue in which the relationship between the king and his
subjects was reviewed. This section was to inspire grateful obedience from the
subjects. Joshua reviews the relationship between Yahweh and his chosen nation in
Jos. 24:2b-13.
Joshua Reviews Covenant History (Jos. 24:2b-13)
Joshua does not just randomly pick snippets of Israels history in his sermon. Instead
he selects portions of salvation history that punctuate Gods love for his
undeserving people and his powerful acts for their salvation. His aim is to instill faith
in Israel which is based on Yahwehs unswerving faithfulness. This continues to hold
true for subsequent generations or readers and hearers, including us today.
The historical review can be broken down into a four-part outline.
1. Jos. 24:2b-4: Yahwehs call and care of Abraham and his early seed.
2. Jos. 24:5-7: Israels deliverance from bondage in Egypt and preservation in
the desert.
3. Jos. 24:8-10: The victories and blessings that Yahweh gave Israel east of the
Jordan.
4. Jos. 24:11-13: Yahwehs victories and allotments given Israel after crossing
the Jordan.
The theme of the historical review is: the practical proofs of Yahwehs grace toward
Israel.
Joshua begins his sweep of history over 600 years earlier by going back to Gods
selection of Abram who lived beyond the Euphrates River. The call of Abraham, the
father of the chosen nation, was obviously by grace, as Abraham and his family
served other gods (Jos. 24:2). Abraham and his family (Terah, Nahor, Laban,
Rachel, Jacobs family) were pagans, worshipping some of the thousands of gods
invented by the people of Ur. Despite Abrahams worship of false gods and in pure
grace, God called him and brought him to Canaan. It was as Jesus said, You did not
choose me, but I myself chose you. Salvation is purely mongeristic, that is, Gods
work alone. We contribute nothing towards it. We can only passively receive it by
faith (see Eph. 2:8-9). God calls sinners who are dead in their sin and resurrects
them to new life. Only God can do that.
God gave Abraham faith and made him to be the father of all the faithful. All those
who have faith are the true descendants of Abraham, the seed of Abraham and
heirs of all of Gods covenant promises (Gal. 3:26-29). In the book of Joshua, Rahab
and her family and possibly the Gibeonites were incorporated into the Israel of God.
What Yahweh said of Abraham holds true for all believers: Abram believed in
Yahweh, and he credited it to him as righteousness (Gen. 15:6).
God kept his promise to Abraham (Gen. 15:5) and made his descendants like the
stars in the sky. To do this he gave the very old barren couple a son Isaac. And
Isaac had Esau and Jacob. The descendants of Jacob went down to Egypt where
after a while they were enslaved. God heard their cries for help and brought plagues
upon Egypt and eventually brought the Israelites up out of Egypt and to the
promised land. The great throng of people, now gathered at Shechem to hear
Joshua, is the fulfillment of Gods promise to multiply Abrahams descendants.
Gods grace for Israel is plainly seen in each of the episodes of Israels story laid out
in Jos. 24:5-11.
Jos. 24:5a: God sent Moses and Aaron to prepare for Israels release from
Egypt.
Jos. 24:5b: God sent plagues on the Egyptians in order to cause the Egyptians
to release the Israelites.
Jos. 24:5c-6: God led Israel out of Egypt on the day of the exodus redemption.
Jos. 24:7a: God made it possible for Israel to walk through the Red Sea and
drowned the Egyptians when they followed.
Jos. 24:7b: God provided for Israel in the desert even as they often grumbled
against him for 40 year.
Jos. 24:8, 12a: God defeated Sihon and Og, the Amorite kings east of the
Jordan.
Jos. 24:9-10: God delivered Israel from the hand of Balaam, who God caused
to bless Israel instead of curse her.
Jos. 24:11: God led Israel through the Jordan River and gave them victory
over all the Canaanites.
Jos. 24:12b-13: God gave them the land, cities, vineyards, and orchards of
Canaan as a gift.
How could any believer, OT or NT, have anything but gratitude, love and loyalty for
a merciful God who miraculously delivers, cares for, and blesses his people? All that
God did in the OT prepared for what he would do in the NT. What he did for the OT
people of God was a prelude of what he would do in the NT through the cross of
Christ. Even as God acted for his people through Joshua, so he now works for us as
he offers us the benefits of what the new Joshua accomplished and gives us faith to
receive them.
A question that might arise is, what is the hornet that it speaks of in Jos. 24:12?
God had promised to send the hornet before Israel in Ex. 23:28 and Deut. 7:20. Here
are three possible explanations.
1. It may be a colorful metaphor that describes the dread that gripped the
Canaanites. After Yahweh had stung Israels enemies with defeat, word
spread and the hearts of the Canaanites melted with fear. The commentary
favors this interpretation.
2. Lower Egypt was symbolized by the hornet. Some suggest that prior to
Israels conquest, excursions by Egypts army into Canaan weakened the
Canaanites. But the Bible never identifies the hornet with Egypt. Egypt is
not pictured as an aide to Israel, but as an enemy.
3. One might understand the hornet literally. Yahweh could have terrorized the
Canaanites by sending actual swarms of hornets.
By reviewing salvation history, Joshua has provided a historical prologue. In the next
two verses he will spell out what his aim is for Israel and his readers. For a NT
example of a review of salvation history, see Pauls sermon in Pisidian Antioch in
Acts 13:16-41.
The Hebrew word for fear involves both Law and Gospel. In the Law sense, we
fear Gods just judgment on human sin. In the Gospel sense, we have reverence and
faith in Gods promise of salvation by grace alone. When Gods people fear him,
they love, trust, and worship him. The fear of Yahweh is faith that flees to him to
receive forgiveness. On the other hand, unbelief causes a person to flee from God in
terror and hopelessness.
Joshua also calls on Gods people to serve him (Jos. 24:14a). He uses that verb 7
times in Jos. 24:14-15. Divine Service is at the heart of Gods covenant with Israel.
[Gods people perform the service God has given them in order that God will be with
them to offer them his good gifts. He has promised to be present and active through
those means.] The whole relationship between God and his people can be
summarized with these two words: fear and serve.
Israel is to fear and serve Yahweh with integrity and with faithfulness (Jos. 24:14).
Israels reverent serving is to be done wholeheartedly and constantly for Yahweh
alone. He will not share the affection of his people with other gods. They are not to
have a divided allegiance. Yet, no one can do this perfectly. Only the Servant of
Yahweh (Jesus) is able to do it and has done it (see the Suffering Servant psalms of
Isaiah). His righteousness and perfect faithfulness is credited to all servants of
Yahweh by faith alone. The life of faith is really the life of Christ, who lives in each
believer (Gal. 2:20). This is true for the OT as well as the NT people of God.
Remove Other Gods
The Israelites cannot fear Yahweh and serve him with integrity and faithfulness if
they have any other gods. Therefore they are told to remove all idols (Jos. 24:14).
The same holds true for Christians. They are to get rid of all idols. An idol does not
have to be a tangible object. It can also be an attitude of the heart. Anything that
becomes our treasure other than Jesus is a god to us (hymn Jesus, Priceless
Treasure). The Israelite forefathers had worshipped false gods beyond the
Euphrates River and the Israelites had worshipped the false gods of Egypt during
the 400 years they lived in Egypt (see Lev. 17:7 and Deut. 32:16-17). They are to
serve Yahweh only.
Were the Israelites now worshipping false gods? It would appear not.
1. Passages such as Jos. 23:8 and Jos. 24:31 emphasize Israels faithfulness.
2. When Achan took some of the cherem booty, disaster came upon Israel
quickly. If they as a whole had begun to worship other gods, it stands to
reason that Gods fierce anger would blaze against them had they become
involved in the outright worship of idols.
3. When Jacob made a similar statement in Gen. 35:2, his family buried their
false idols. There is no such record of something like that happening here.
The gods of the Canaanites were like those of Babylon and Egypt and they were all
around the Israelites. Joshua seeks to hardened their hearts against such false
deities, which cannot speak, see, hear, smell, feel, walk, or make sounds (Ps. 115:59). There is but one true God and he will tolerate no imaginary rivals.
If It Is Evil to Serve Yahweh, Then Choose False Gods
Because of Joshuas preaching of Gods Word, the Holy Spirit had been working to
create faith in Israel (see Jos. 24:22). Therefore Israels resolve to serve Yahweh was
not a product of human reasoning, decision-making, or willpower. It is 100 percent
Gods doing. We are by nature sinful and unclean. We are dead in our sins and
therefore unable to choose God. If we choose God, it is only because he has first
brought us back to life in Christ and given us faith. Any desire to choose God and
serve him is a result of Gods work in us.
Notice the choice that Joshua actually offers. He gives Israel 2 choices and both are
utterly contemptible. If Israel refuses to fear and serve the true God, Yahweh, then
they must choose between two groups of worthless gods the gods of Mesopotamia
or the gods of the Canaanites. In terms of the worldly matters of everyday life
people are free to choose, but in terms of spiritual matters they are only free to
choose to disbelieve and disobey God and his Word. People are free to choose
between different forms of idolatry because in reality those are only worldly things.
I and My House We Shall Serve Yahweh!
Joshua then makes a bold and unashamed confession of faith in Yahweh and
commitment to him and his covenant. Even if Israel and all the surrounding pagan
nations serve false gods, he and his house will serve Yahweh. The Scriptures provide
many examples of a man in his role as the spiritual head of his house leading his
house in serving Yahweh (Cornelius in Acts 10-11, Lydia in Acts 16:11-15, the
Philippian jailer in Acts 16:25-34, and Crispus in Acts 18:8).
In confessing Yahweh (I AM), Joshua is at the same time confessing Jesus, who is I
AM (Jn. 8:58). And those who confess Jesus with their mouth and believe in their
heart that God raised him from the dead will be saved (Rom. 10:9-10). Joshuas
confession may also remind you of other great confessions by individuals. For
instance, Peter confessed, You are the Christ, the Son of the living God (Mt. 16:16)
and we have believed, and have come to know, that you are the Holy One of God
(Jn. 6:69). All true Christians confess Christ and some even die for their confession.
What led Joshua to his bold confession?
Yahweh himself. His grace, powerful acts, fulfilled promises, and covenant
faithfulness all those things just reviewed by Joshua in Jos. 24:2-13.
The Word of Yahweh. Yahweh promised Joshua in Jos. 1:8 that when he
meditated on the Book of the Law (Gods Word), he would act faithfully. Gods
Word is efficacious. As it presents the Good News, it creates faith that
believes it, and sustains that faith, and causes a life of faithfulness. Joshuas
confession is evidence of the power of Gods Word.
The Spirit, who has worked in his heart. Joshua was a Spirit-filled man (Num.
27:18). The Spirit working through the Word makes Gods people bold to
confess (1 Cor. 12:3). By the same Spirit Christians confess: We shall serve
Yahweh.
This passage is the response of Yahwehs covenant people, who have been the
recipients of Gods many acts of salvation (Jos. 24:2-13), to Joshuas final farewell
sermon (Jos. 24:1-15). Their response is that they will not forsake Yahweh, but will
serve him. A response like this can only come from people who are already
believers. [Those who do not believe Gods word that God has done literally
everything for their salvation are dead in their trespasses and sins. And it is
impossible for someone who is dead in their sins to make themselves alive and then
choose God over idols (see Eph. 2:1-6).] The people of Israel, who are already
believers, are horrified at the thought of choosing to serve any kind of idols,
whether they be Mesopotamian or Amorite. They expressed their revulsion at the
thought by saying, God forbid for us to forsake Yahweh to serve other gods! (Jos.
24:16).
Jos. 24:14-24 is not a model for evangelism of unbelievers as some make it out to
be. Jesus and his apostles never asked people to choose what gods they would
worship or to decide if they would serve Yahweh. Instead, they preached the Good
News. They preached what God had done and was still doing to redeem sinners.
This coincides with what Joshua spoke in Jos. 24:2-13, where he gave an account of
all that God had done for Israel. Jos. 24:2-13 then is the model that Christians
should follow for evangelism.
Jos. 24 is like Rom. 6 and 1 Cor. 8-10. In all three cases believers in God are being
addressed. In all three cases believers are urged to have nothing to do with sin and
idolatry. Following false gods leads to nothing but hopelessness and damnation.
Idolatry provokes God to jealousy and incurs his wrath. Therefore Joshua is not
evangelizing unbelievers, but exhorting Gods people to repent of sin and idolatry
and to remain faithful to Yahweh.
The covenant peoples response is a compressed reiteration of what Joshua said in
Jos. 24:2-13. They will serve Yahweh because of all that he has graciously done for
them (Jos. 24:17-18). They pledge absolute loyalty. The words of the people in Jos.
24:18: Also we ourselves shall serve Yahweh, mimic Joshuas personal pledge, I
and my house we shall serve Yahweh (Jos. 24:15).
When John 6:65-71 is read, in the context of the rest of chapter 6, alongside Jos.
24:14-18, we see some points of similarity and comparison.
Earlier in John 6, it lists some actions that Jesus took for the people. Jesus
miraculously fed bread to more than 5000 people; Jesus walked on the water;
and Jesus claimed to be the Bread of Life. In Jos. 24:2-13, Joshua lists the
major actions God took for his people Israel. He called Abraham, gave him
many descendants, rescued the Israelites and brought them out of Egypt. He
led them to the Red Sea, protected them from the Egyptian army, and then
destroyed their army. He cared for them in the desert and brought them to
the promised land. He defeated the Amorite kings. He led them through the
Jordan into the promised land and fought against and defeated Israels
Canaanite enemies. He gave them the land of Canaan to live in.
In listing all these things that Jesus and Yahweh did, we see that God alone is
the source of salvation, faith, and service (Jesus is God who took on human
flesh). All that God has done is the basis for peoples faith.
John 6:65 as well as John 6:44 makes the point that we just made above: No
one has the ability to choose God. It is the Father who is doing the choosing.
Therefore to be a child of God is pure grace and is not a decision.
Both passages show that people do have the ability and can choose to reject
God and the salvation he offers. (While an unbeliever cannot choose God,
believers and unbelievers can choose to reject God.)
The Israelites and the disciples recognize that if they choose to reject God,
they are rejecting life because life is found only in the Holy One. In Jos. 24:19
Yahweh is Holy God and in John 6:69 Jesus is the Holy One of God.
The sermons by Joshua and Jesus elicit a strong confession of faith (Jos.
24:16-18; Jn. 6:68-69).
Following that confession is a surprising response from Joshua and Jesus that
prophesies apostasy and damnation for those who are unfaithful (Jos. 24:1920; Jn. 6:70).
ordinances living in the land they will be blessed. These blessings will come out of
Gods grace and are not earned.
The covenant God made with Abraham came first and was a condition-less
covenant. In it God promised to bless the whole world through the promised Seed.
The covenant at Sinai came along 430 years later. It did not negate the Abrahamic
covenant. For about a millennium and a half the chosen nation of Israel was to live
under the temporary Mosaic covenant with its conditions. What was the purpose of
the Mosaic covenant that is renewed here at Shechem?
1. First, the Mosaic covenant served as a mirror. It impressed upon the hearts of
Gods covenant people that they were sinful. It would cause them to despair
of their own righteousness and direct them to the Abrahamic covenant of
pure grace (Rom. 3:20; 5:20).
2. Second, the Mosaic covenant served as a sanctifying hedge. It set Israel apart
from the pagan nations and kept the people from commingling with pagan
idolaters. Israel was to listen to God and keep his covenant so that they
would be a kingdom of priests and a holy nation to God (Ex. 19:5-6).
3. Third, the Mosaic covenant served as a shadow or prefiguration that
anticipated the new and better covenant in Christ. The Passover, the
sacrifices, and the Day of Atonement provided a preview of how Jesus, our
Passover Lamb, would atone for our sins (1 Jn. 2:2; 4:10) and redeem the
world.
In making this covenant, Joshua made a statute and ordinance for Israel and
recorded those words in the Book of the Torah of God (Jos. 24:26). The author does
not tell us what these words are, but Jos. 24:14 may be a summary of what was
expected of the people: Fear Yahweh and serve him with integrity and
faithfulness.
Writing these words in the Torah of God may indicate that the bulk of the book of
Joshua was complete and that it was added to and deposited with the Pentateuch
beside the ark of the covenant. This would imply that it received canonical status as
the inspired, authoritative Word of God like the Pentateuch.
Then Joshua created another stone memorial. He took a large stone and placed it
under an oak tree near the tabernacle. This stone, as a covenant witness, would
stand there as a reminder of their commitment to Yahweh. If they had thoughts of
abandoning Yahweh, this stone would bear silent testimony to the covenant statute
and ordinance that they were bound by.
Joshua set up the stone under the oak that was by the tabernacle of Yahweh (Jos.
24:26). Because it uses the definite article (the), it means that this is a well-known
tree. Evidently this is the great tree of Moreh at Shechem, where Yahweh
appeared to Abraham and where Abraham built an altar (Gen. 12:6-7). It might also
be the tree where Jacob buried Israels foreign gods (Gen. 35:1-4). Since the
tabernacle was next to the tree, it seems that the tabernacle was moved twelve
miles north from Shiloh to Shechem for this ceremony and then returned to Shiloh.
These verses (Jos. 24:25-28) relate indirectly to the ancient Hittite treaty form used
in the Near East. The relevant elements of this form are:
Stipulations that governed the covenant relationship
Deposition of the text in the temple
Reading of the covenant terms
Witnesses of the covenant
Covenant oath, ceremony, and sanctions
Then Joshua dismissed the people, each to his own inheritance (Jos. 24:28).
Inheritance stresses two central truths.
1. In the beginning of Joshua God said that Joshua would cause this people to
inherit the land (Jos. 1:6). Now as a bookend, Joshua sends them off to their
inheritance. Yahweh has kept his word and promise.
2. An inheritance is given. It is not earned, purchased, or deserved. The land is a
gift of grace from Yahweh to his people. Yahweh won the victory over the
Canaanites, took the land from them, and gave it to Israel.
The ultimate purpose for the land inheritance of Israel is to:
1. [Provide a place for the Christ to come and live a perfect life for us.]
2. Provide a place where the Christ would die and be buried.
3. The land inheritance that each Israelite family receives concretely prefigures
the eternal inheritance that God promises by grace to all OT and NT
believers. All believers will rise bodily from the dead unto the eternal
inheritance of life in the new heavens and earth.
Into this land the Seed of Abraham will come. And like a seed, he will die and be
planted in the ground where he will germinate [spring to life] and produce many
seeds (Gen. 12:7; Jn. 12:23-24; Gal. 3:16).
shall inherit the new heavens and earth, which is their inheritance and promised
land forever (Is. 65:17-25; Eze. 40 48; Rev. 21 22).
Jos. 4:23-24 Yahweh dried up the waters of the Jordan as he did the waters
of the Red Sea.
Jos. 9:9-10 The Gibeonites said they had heard of what Yahweh did in Egypt
and what he did to the two Amorite kings beyond the Jordan.
Jos. 10:25-26 Joshua promised that what Yahweh did to defeat the 5 kings
(caused them to panic, sent large hail stones, caused the sun to stand still,
gave the Amorites into the hands of the Israelites), he would do to all of
Israels enemies.
Jos. 23:3 What Yahweh did for Israel was war against the nations.
Jos. 24:5-7 What Yahweh did for Israel in Egypt was send plagues, brought
the people out, protected Israel by putting darkness between them and the
Egyptian army, and drowned the Egyptian army in the Red Sea.
Jos. 24:17 Yahweh brought them out of Egypt with great signs and protected
them on their journey through the desert and through the nations that they
passed through.
Israels faithfulness is based upon the mighty deeds that Yahweh has done for them.
To him alone belongs all glory and praise.
Joshua is a type of Christ. He led Israel into the promised land and parceled out the
inheritance. Jesus shares the same name as Joshua. And in a similar way he leads
Gods people into the heavenly promised land and graciously gives them their
eternal inheritance.
After Joshua died, Israel did not have a single leader. Yahweh set in place a system
of Israels elders, tribal heads, judges, and officers. These are the ones
whom Joshua summoned and exhorted at the end of the book (Jos. 23:2; 24:1). The
office that Joshua held, which involved conquest and allotment, was unique.
26; cf. Ex. 13:19). Those parting instructions of Joseph show his trust in Gods
promises, specifically his promise of redemption from Egypt and the gift of the land
of Canaan. And the fact that Israel did not bury him in Egypt but carried his bones
through the desert for 40 years and into the promised land shows that they too
believed Gods promises. The burial of the bones of Joseph at Shechem stresses that
faith in Gods promises is never misplaced. God did come to the aid of his people in
Egypt, as Joseph said he would. God did give his people the land as he swore. You
can always count on Gods promises.
The bones of Joseph were buried at Shechem on the plot of ground that Jacob had
bought long ago. He was buried in the center of the land allotted to the tribes
descended from his two sons, Ephraim and Manasseh. The burial itself may have
taken place earlier, but the story is included here to punctuate the fact that God
always keeps his promises.
Joshua was from the tribe of Ephraim. So he was a descendant of Joseph. But more
important than his physical descent is his spiritual descent. As Joseph believed
Gods promises, so did Joshua. In that sense then all believers in Jesus, who fulfills
all of Gods promises, are spiritual descendants of Joseph because all believe Jesus
is the Savior God promised.
Owning their inheritance in the promised land was not the greatest gift God would
give his people. Rather, owning an inheritance in the eternal city, the new Jerusalem
is the greatest gift and that was only made possible by their eventual Heir who won
their lasting inheritance. Praise be to the greater Joshua Jesus!