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BIBLE STUDY --- BOOKS OF THE TANAKH {NEVI’IM}

BOOK OF JOSHUA --- PART 1

First of the historical books in the English Bible and the first of the Former Prophets {including Judges, the books of Samuel, and the books of Kings} in the Hebrew Bible. It begins with Adonai’s commission of Joshua {Joshua 1:1-9} and concludes with the burial of Joshua, Eleazar, and the bones of Joseph {24:29-33}. The purpose of the book is to show how Joshua continued in the footsteps of Moses, how Adonai gave the land to Israel, and how Israel might prosper in the land.

AUTHOR AND DATE

According to the Talmud, Joshua wrote the book. This ancient tradition is possibly based on the brief statement that Joshua “recorded these things in the Book of the Law of YHVH” {24:26}. However, this applies only to the renewal of the Covenant {chapter 24}. The issue of authorship is tied up with the dating of the book. Since the book has no unambiguous markers on date and authorship, neither critics nor conservative scholars have been able to come to any agreement on these issues. According to a conservative analysis of Joshua, the book was written between 1375 BC and 1045 BC [pre-monarchic]. The argument is based on the references to the migration of Dan [19:47; cf. Judges 18:27-31], to Jerusalem as a Jebusite city {Joshua 15:8, 63; 18:16, 28] to Sidon rather than Tyre as the prominent Phoenician city {11:8; 13:4-6; 19:28}, and also on the eyewitness style {5:1, 6 -- in the MT}. But critical scholars have raised issues that they considered could best be resolved by positing a seventh-century BC or even an exilic date.

PROBLEMS OF INTERPRETATION

HOLY WAR

The morality of the Conquest may be explained by the concept of holy war. The holy war motif would explain why Israel was to destroy the indigenous population {Deuteronomy 7:16; 20:16-18; Joshua 6:21; 8:24-26; 10:10, 28-30, 35-42; 11:11}. The justification may lie in the concept that Israel was YHVH’s instrument of judgment on the Canaanite nations. This argument is related to the mention of the wickedness of the Canaanites {Genesis 15:16; Deuteronomy 7:2-5, 25-26; 12:30-31; Joshua 23:7; Judges 2:11}. However, the canonical narrative of the progression of the Conquest puts the responsibility on the Canaanites. They marched and fought against Israel {Numbers 21:21-35; Joshua 7:4-5; 8:5, 16-17; 9:1-2; 10:1-6; 11:1-5; 24:11}. Therefore, it could be argued that in the process of war a sincere invitation to make peace was given to the kings {cf. Numbers 21:21-22; Deuteronomy 20:10-11} but was refused. Instead, the kings took the initiative in battle. The responsibility for the destruction of the native population thus lay with the leadership. Yet all this was evidence of YHVH’s working in human affairs, which the Bible simply states, “For it was Adonai Himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as Adonai had commanded Moses” {Joshua 11:20}. Even as Pharaoh, whose heart Adonai hardened, was responsible for the plagues in Egypt, so the Canaanite rulers were responsible for the extermination of their populations. The biblical account of the Conquest affirms the mystery of human responsibility and divine sovereignty without explaining it.

NATURE OF THE CONQUEST

Various explanations of the nature of the Conquest have been given. The traditional view of a blitzkrieg type of conquest, which resulted in a complete occupation of the whole land {cf. Joshua 10:40; 11:1-3, 16-19}, does not fit within the whole picture of the book. The book presents a realistic description of the areas that still had to be conquered {13:1-7} and of the military strength of the indigenous population {cf. 13:13; 15:63; 16:10; 17:12-18; 19:47}. Moreover, Joshua promised that Adonai would continue to help Israel to occupy the land, as its population and needs developed {23:5}. The occupation of Canaan was in two stages: conquest and gradual occupation {cf. Exodus 23:29-30; Deuteronomy 7:22}.

PURPOSE

The role of the final [canonical] form of the book is to present Joshua’s obedience to the Law of Moses. Victory and defeat are illustrations of obedience and disobedience. Of course, there is tension in this because the descriptions of the Conquest are complete and yet incomplete. The tension is a dynamic device to show that the Conquest and enjoyment of the land depend wholly on obedience. The period of Joshua is viewed as a paradigm of obedient Israel. Thus, a holistic reading of the book presents an appeal to Covenant loyalty directed to future generations.

CONTENT

ADONAI’S COMMISSION OF JOSHUA, 1:1-9

With the death of Moses {Joshua 1:1}, Adonai Himself confirms Moses’ ordination of Joshua {Deuteronomy 34:9}. He charges him with leadership in the conquest of Canaan {Joshua 1:2-3}, defines the geographical boundaries of the land {verse 4}, encourages him with his continued presence {verses 5, 9}, and expects him to devoutly follow in “the Law of Moses” [i.e., the Law given in Dt;] {cf. Deuteronomy 31:9, 24-26; Joshua 23:6}, so that he may succeed in his mission {1:7-8}. The original mission, as well as the ministry of Moses, find their continuity in Joshua.

CROSSING THE JORDAN, 1:10–5:12

The first stage calls for the preparation of Israel. As their leader, Joshua must demonstrate to the people that he follows in the footsteps of Moses. He does this by reminding the Transjordan tribes to demonstrate loyalty to the command of Moses by joining with the other tribes in the conquest of Canaan {1:13-15; cf. Numbers 32:20-27}. They submitted to Joshua’s authority as to Moses’ {Joshua 1:16-18}. He demonstrates his military leadership in sending the two spies to Jericho {chapter 2}. His authority is accepted by priests {3:6; 4:10} and people {3:5-9} as they cross the Jordan. The crossing of the Jordan marks the public recognition of Joshua as a leader like Moses {4:14}. The account of the crossing marks an important transition from the era of the exodus / wilderness to the era of the Conquest. On the one hand, the story of Rahab illustrates how the Canaanites had heard about Adonai’s mighty acts {2:10-11} and reacted with great fear {cf. Exodus 15:15; 23:27-28; Deuteronomy 2:25; 7:23; 11:25; 32:30}. Rahab’s expression of faith in Israel’s YHVH {2:11} anticipates the inclusion of the Gentiles in the Covenant community as promised to the patriarchs {Genesis 12:3}. By faith Rahab was included in the Covenant and was richly rewarded by the inclusion of her name in the lineage of Yeshua {Matthew 1:5}. The Israelites crossed the Jordan with the knowledge that the fear of YHVH had come on the Canaanites {Joshua 2:24}. However, they were also instructed to show their reverence for Adonai by keeping a safe distance between themselves and the Ark of the Covenant {3:4} and by consecrating themselves {verse 5}. The “living YHVH” was among them and required holiness and reverence from his people {verse 10}. He in turn, would demonstrate his loyalty in the marvellous passage through the Jordan River {verse 13} and in the conquest of the land {3:10}. After the tribes had crossed the river {4:1}, each leader of the 12 tribes took up a stone out of the dried-up riverbed and set up a memorial at Gilgal {verses 1-9, 20}. Thus, Israel was to remember that the stones, taken from the place where the priests who carried the Ark had stood, were reminders of the majestic presence of YHVH. Future generations who were to hear this report {verses 21-24} were hereby encouraged because the fear of YHVH would fall on all the peoples of the land {verse 24}. The consecration before the conquest of Jericho is also symbolized by the act of circumcision {5:1-9} and by the celebration of the Passover {verses 10-12}. The events are not necessarily chronologically related but were selected as examples of Israel’s responsiveness to Joshua’s ministry. Moses’ appeal to the new generation had its effect {cf. Deuteronomy 4:4-14; 6:1-5}. The new generation served Adonai as long as Joshua and the elders were alive {Joshua 24:31}. Physical circumcision, neglected during the wilderness journey {5:5} due to unbelief, was a sign of spiritual responsiveness. The responsive nation received the external sign of the Covenant with the anticipation that Adonai of the Covenant would bless His people in giving them victory and the fruit of the land. Their reproach was rolled away {verse 9}. The Covenant continuity is also brought out in the brief mention of the Passover celebration. The newness is their eating the fruit of the land. With the taste of the food of Canaan, the manna stopped. The desert experience was over. A new era was ushered in with their presence in the Promised Land {verses 11-12}.

CONQUEST OF JERICHO, 5:13–6:27

The victory is Adonai’s. This is the message with which the battle of Jericho begins. The holy YHVH who appeared to Moses in the burning bush {Exodus 3:2–4:17} appeared to Joshua as the commander of Adonai’s army {Joshua 5:14-15} with a message from Adonai {6:2}. The city of Jericho will fall without a siege and ensuing battle. Israel’s response to Jericho’s preparedness for war {cf. 24:11} was strange, but the presence of the Ark and the blowing of the trumpets symbolized that Adonai would fight for Israel, even as He had promised. However, Israel could not take any of the spoil. Because YHVH fought for Israel, everything was to be devoted to Him {6:17}. Adonai honoured the vow to Rahab, made by the spies, so that she and her family were kept alive {verses 17, 25}, but they were temporarily placed outside the camp {verse 23}. The valuable metals were placed into the treasury {verses 19, 24}, whereas everything else was burned by fire {verse 24}. Nothing was to be taken for personal gain; otherwise YHVH’s judgment would rest on Israel {verse 18}. In order to emphasize YHVH’s absolute ownership of Jericho, Joshua put a curse on anyone who would attempt to rebuild the city {6:26; cf. 1 Kings 16:34}. The rumours of Jericho’s destruction spread, and the peoples of Canaan knew that Adonai was with Joshua {Joshua 6:27; cf. 1:5, 9}.

TRAGEDY AND TRIUMPH AT AI, 7:1–8:29

Victory was short-lived because Achan defied YHVH’s “ban,” took some of the objects, hid them in the ground under his tent {7:21}, and brought YHVH’s wrath on all of Israel {verse 1}. Israel was stunned by their defeat at Ai {verses 2-5}. Joshua and the elders responded to the disaster by fasting and lamenting {verses 6-9}. What a contrast between the reports of victory spread through the land and the anguished cry of YHVH’s servant, fearful that the Canaanites would amass strength and wipe out Israel {verse 9}. Only after the people had consecrated themselves {verse 13} and Achan was exposed and his memory removed {verses 25b-26} could they renew the attack on Ai with the encouraging promise of YHVH’s presence and victory {8:1-2}. Ai too, was taken {verses 3-19} and the population execrated {verses 20-26}, but Israel enjoyed the spoils by direct permission from Adonai {verse 27}. The ruins of Ai, the pile of stones covering the body of Ai’s king {verses 28-29}, and the heap of rocks over Achan’s body were sobering reminders to Israel that YHVH’s faithfulness requires absolute loyalty from His people.

RENEWAL OF THE COVENANT, 8:30-35

Joshua led Israel in a ceremonial Covenant renewal at Shechem, as Moses had instructed {Joshua 8:31; cf. Deuteronomy 11:29; 27}. Joshua took care in the proper preparation of the altar {cf. Exodus 20:25} on which dedicatory and communal offerings were presented. He copied the law as a symbol of his royal leadership and his devotion to Adonai {Joshua 8:32; cf. Deuteronomy 17:18}. All Israel {officers and people, gentiles and native-born Israelites} together presented themselves for the reading of the blessings and the curses {Joshua 8:33-35}. The whole book of Deuteronomy {i.e., “the Book of the Law,” cf. Deuteronomy 31:26} was read in their presence. Half the tribes stood on Mount Gerizim and said “Amen” to the blessings, and the other six stood on Mount Ebal, saying “Amen” to the curses {cf. Deuteronomy 27:9-26}.

COVENANT WITH THE GIBEONITES, 9:1-27

The rumours of YHVH’s mighty acts had brought fear on the Canaanite kings {cf. Joshua 2:8-11, 24; 5:1; 6:27}. The first defeat at Ai had given them a ray of hope that Israel could be put down. Rather than submit themselves to Israel and suffer from humiliation as servants of Israel, they joined forces against Joshua and Israel {9:1-2}. The Hivites from Gibeon, Kephirah, Beeroth, and Kiriath-jearim {9:7, 17} did not join with their fellow Canaanites. Instead, they developed an intricate plan to deceive Israel and to sue for full treaty status. The purpose of the treaty was that of friendship {namely, “peace”}, promising each other to be of mutual assistance in case of attack. The concern was with the preservation of life {verses 15, 24}. Their deception included a ruse about the great distance they had travelled {verses 11-14} and a false report of Israel’s victories in Transjordan with no mention of their crossing the Jordan {9:9-10; cf. 5:1}. The Law permitted the submissive city to subject its population to a type of suzerainty treaty, in which Israel defined the terms and expected the subjugated populace to serve as its forced labourers {Deuteronomy 20:11; cf. Judges 1:28-35; 1 Kings 9:15-21}. However, the treaty permitted the Hivites to maintain their way of life with the advantage of Israel’s military protection.

THE SOUTHERN CAMPAIGN, 10:1-43

The king of Jerusalem, Adoni-zedek, led the cities of Hebron, Jarmuth, Lachish, and Eglon in an alliance against Gibeon as a military ploy to take a stand against Israel {Joshua 10:1-5}. The Gibeonites appealed to Israel for help based on their Covenantal relationship {verse 6}. Joshua led Israel on a 25-mile {40-kilometer} hike through the wilderness from Gilgal up to Gibeon during one night {verses 7-9}. The Israelite attack surprised the Canaanites, who were already frightened of the Israelites. The camp of the Canaanites was thrown into confusion, and the soldiers fled the hill country via the road of Beth-horon to Azekah and Makkedah {verse 10}. But while running, they were tormented with large hailstones {verse 11}. The victory was Adonai’s. Miraculously, Israel could push the Canaanites farther from the hill country because of the long day {verses 12-14}. The marvel of this day was long remembered in the Book of Jashar {cf. 2 Samuel 1:18}, because on it Adonai listened to a man, namely Joshua {Joshua 10:14}. The five kings hidden in a cave at Makkedah were discovered, killed, hanged on trees, and buried in the cave {10:16-27}. Their foolish attempt to make war on Israel came to a quick end. Since the coalition of large cities had been put down, Joshua led Israel in a rapid campaign of the other southern cities {verses 29-43}. The region was taken in one campaign with Adonai’s help {verse 42}.

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