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

BOOK OF JOSHUA --- PART 2

THE NORTHERN CAMPAIGN, 11:1-15

The Israelites were again forced into battle, this time by the leadership of Jabin, king of Hazor. Jabin rallied the kings of the northern cities who assembled their troops and horses by the waters of Merom for battle against Israel {11:1-5}. The similarity to the southern campaign is a literary way to demonstrate that the kings of the south and north initiated the war and were consequently defeated. So it was with the northern kings, who were routed as far as the region of Sidon in Phoenicia {verse 8}. Their horses were hamstrung and their chariots burned {verse 9}, as Adonai had instructed {verse 6}. Israel was to depend on Adonai {cf. Psalm 20:7}. Hazor, the great and ancient city, the centre of Canaanite power in the north, was completely destroyed {Joshua 11:10-13}. The burning of Jericho, Ai, and Hazor were exceptions, because Israel had been promised Canaanite houses, wells, and cities {Deuteronomy 6:10-11; cf. Joshua 24:13}. The campaign narrative stresses again the absolute loyalty of Joshua to Adonai and to Moses, the servant of Adonai {Joshua 11:9-15}.

SUMMARY OF THE CAMPAIGNS, 11:16–12:24

Joshua led Israel in victory and rest because of his careful adherence to Adonai’s directions to Moses. Moses had described the land to be conquered in detail {Deuteronomy 1:7}, and Joshua took the regions of which Moses had spoken. Though the cities could have sued for a peaceable arrangement under which they would have been forced labourers {Deuteronomy 20:11}, none of the cities recognized Israel. In fear they plotted and schemed how to destroy Israel. They were the aggressors. YHVH had hardened their hearts {Joshua 11:20}. The theological reason is a mystery, as it was in the case of Pharaoh. But the net result was that Canaan was conquered and the population exterminated, except for the Hivites at Gibeon and their surrounding cities {verses 19-20}. Even the Anakites, who had brought fear on Israel some 40 years before {Numbers 13:33; cf. Deuteronomy 2:10, 21}, were execrated {Joshua 11:21}. Yet it is already apparent that not every square mile of land was taken {verse 22}, even though in a sense the entire land was Israel’s, because major centres of Canaanite resistance had been broken. The tension between fulfilment and complete fulfilment is apparent in these verses. The listing of defeated kings {chapter 12} includes the victories over Sihon and Og under Moses’ leadership. Their juxtaposition with the list of kings conquered under Joshua demonstrates the continuity of leadership and purpose -- two leaders, many campaigns, but one battle. The Land of Promise is now a fulfilment. Through the campaigns the borders of the land of inheritance were now more apparent. In Transjordan the limits are from the Arnon to Mount Hermon {verses 2-5}. In Canaan the boundary extends from the region south of Sidon to the Negev {verses 7-8}.

THE COMMAND TO DIVIDE THE LAND, 13:1-7

Because of Joshua’s advanced age, the “whole” land was not taken. Moses had forewarned Israel that the inheritance would result from conquest as well as from gradual extension of Israel’s narrow boundaries. Slowly Israel was to inherit the whole land, lest it be overwhelmed by the size and be unable to use it properly {Exodus 23:29-30; Deuteronomy 7:22}. The areas still to be occupied were: the region to the north of Galilee, Mount Hermon {east of the Sea of Galilee}, the area occupied by the Philistines, and regional Canaanite enclaves {Joshua 13:2-7; cf. Judges 1}. Israel was not to be concerned with the future rights of occupation, because Adonai promised to help them {Joshua 13:6}.

DIVISION OF TRANSJORDAN, 13:8-33

Joshua did not alter the Mosaic arrangement concerning the allotments to the tribes of Manasseh, Reuben, and Gad {Joshua 13:8, 32-33; cf. Numbers 32; Deuteronomy 3:12-17}. Their territory also excluded certain regions still occupied by Canaanites {Joshua 13:13}. The clans of Reuben had received the territory from the Arnon River north to Heshbon {verses 15-23}. The clans of Gad had received the territory of Gilead, south of the Jabbok River to Heshbon {verses 24-28}. Several clans of Manasseh received the region south of the Wadi Yarmuk to the Jabbok {verses 29-31}. The Levitical towns are not listed here, but a reference is made to them as not receiving a patrimony, because they were to live off the offerings and sacrifices made to Adonai {Joshua 13:14; cf. Numbers 18:20-24; 35:1-8}.

THE TRIBAL DIVISIONS IN CANAAN, 14:1–19:51

Eleazar, the high priest, and Joshua together cast lots to determine the boundaries, size, and allocation for the remaining nine and a half tribes. Again, the exclusion of the tribe of Levi is mentioned {Joshua 14:4}, because their cities will be dealt with in chapters 20–21. Another literary device is special mention of the inheritance of Caleb in the beginning {14:6-15} and of Joshua at the conclusion {19:49-50}. These two were the only ones who had left Egypt as adults, had been faithful spies, and had entered into the Promised Land {Numbers 14:24, 30; Deuteronomy 1:36-38}.

JUDAH, 15:1-63 {CF. JGS 1:10-15, 20}

The boundaries of Judah extended from the Dead Sea westward to the Mediterranean {Joshua 15:2-12}. The cities of Judah are listed in its four regions: 29 in the Negev {verses 21-32}, 42 cities in the Shephelah {or western foothills} and coastal plains {verses 33-47}, 38 cities in the hill country {15:48-60}, and 6 cities in the desert {verses 61-62}. Judah was unable to take Jerusalem {verse 63} until David made it his capital {cf. Judges 1:21; 2 Samuel 5:6-16}.

EPHRAIM AND MANASSEH, 16:1–17:18

These two tribes, descended from Joseph, were richly blessed {cf. Genesis 48; 49:22-26; Deuteronomy 33:13-17} and had obtained prominence among the tribes. They received one allotment as “the allotment for Joseph” {Joshua 16:1}. Part of Manasseh had already received a patrimony east of the Jordan {13:29-31}. The limits for Ephraim and the west half of Manasseh were from Bethel to Mount Gilboa in the north and from the Jordan to the Mediterranean {16:1-3}. Ephraim received the smaller portion in the south {verses 5-9} but was unable to drive the Canaanites out of Gezer. The clans of Manasseh are given, including Zelophehad {17:3-6; cf. Numbers 27:1-11; 36:1-12}, in order to clearly distinguish them from the clans of Manasseh in Transjordan. The region of west Manasseh extended from Shechem to Mount Gilboa {Joshua 17:7-11}; but Manasseh also, was incapable of driving out the Canaanites completely {verses 12-13}. Though they had received the largest portion of the land {more than a third}, the tribes of Joseph complained. They knew that Adonai had blessed them {17:14}, and they expected to get more cultivable land. But Joshua urged them to use the available land by cutting down the forests {verses 15-18}. When they expressed realistic concern about Canaanite military power, Joshua called on them to do their share in occupying the land.

SEVEN TRIBES, 18:1–19:51

The Israelites assembled at Shiloh to set up the tabernacle {cf. 1 Samuel 1}. At that point seven tribes had not yet received their patrimony. Joshua called for each tribe to commission three men to survey the land. When they returned, Joshua cast lots at the tabernacle in Shiloh and divided the land {Joshua 18:3-10}. The territory of Benjamin was between Judah and Ephraim {verses 11-28}. Simeon’s allotment was in southern Judah {19:1-9}, resulting in its absorption into Judah {cf. Genesis 49:7}. Zebulun {Joshua 19:10-16}, Issachar {verses 17-23}, Asher {verses 24-31}, and Naphtali {verses 32-39} received a portion north of Manasseh in the region of Galilee. Dan received the seventh lot and suffered subsequently, when it could not maintain the allotted territory because of the pressure of Judah on the east and the Philistines to the west {verses 40-48}. They migrated northward and found the sources of the Jordan to be a fruitful region {Joshua 19:47; cf. Judges 18}.

CONCLUSION, 19:49-51

The conclusion is symmetric with the beginning {Joshua 14:1-14} in that Joshua also received a gift. Again, mention is made that all divisions were in the presence of Adonai, witnessed to and executed by the high priest Eleazar and Joshua {19:51; cf. 14:1}.

CITIES OF REFUGE AND THE LEVITICAL CITIES, 20:1–21:45

According to the instructions of Moses, six Levitical cities were set apart, three on each side of the Jordan, as cities of refuge {Numbers 35:9-34; Deuteronomy 4:41-43; 19:1-10}. The purpose was to provide “refuge” {asylum} for those who were guilty of manslaughter but had not intentionally killed someone. This practice was not to provide a way out for someone who was guilty, but to allow for the legal process to be completed {Joshua 20}. The Levites received by clan a total of 48 cities, six of which also served as cities of refuge {21:1-42}. The Levites could not cultivate the soil because they were dependent on the tithes of the people {Numbers 18:21-24}, but they were permitted to have land for grazing. The dimensions of the land are given in Numbers 35:4-5. A special allocation is made to the descendants of Aaron {Joshua 21:9-19}, because they served as priests and their 13 cities were in the Judah-Simeon region, in proximity to the Jerusalem temple of the Solomonic era. With the allocation of the Levitical cities, the division of the land is concluded. The promise of the land is fulfilled {21:43-45}. YHVH is faithful! This section emphasizes the fulfilment, the power, and the grace of YHVH, by which Israel entered into its rest. However, the book of Joshua also hints of the struggle that is still ahead of the Israelites and of the test that ultimately, they will fail {cf. Psalm 95:11; Hebrews 3:7-11}.

RETURN OF THE TRANSJORDAN TRIBES, 22:1-34

Joshua dismissed the two and a half tribes with a commendation for their loyalty to the other tribes and to Adonai {Joshua 22:1-4}, with a warning not to succumb to idolatry but to love Adonai in accordance with the Deuteronomic law, and with a blessing {verses 5-8}. However, as they returned, they set up a large altar by the Jordan on the western side. The other tribes heard about it and met at Shiloh {verse 12}. They wisely commissioned Phinehas, the son of the high priest, with ten representatives of the tribes, to investigate the matter. The commission charged the Transjordan tribes with treachery {Joshua 22:15-20; cf. Numbers 25; Joshua 7}. The response of the Transjordan tribes demonstrated their concern for the unity of the tribes and for the worship of YHVH. These tribes feared being excluded from the fellowship of YHVH’s people and had purposefully constructed an altar, identical to that prescribed in the Law, in order to demonstrate their common heritage {Joshua 22:21-30}. The altar was not for sacrifice or worship but functioned as a symbol of the Covenantal unity of the people of YHVH. Phinehas and the tribal representatives were pleased with the response and left with the assurance of YHVH’s presence {22:30-31}. Their report to the tribes led to reconciliation of all the tribes on this matter. The narrative concludes with a mention of the name given to the altar: “A witness between us and them that Adonai is our YHVH, too” {verse 34}.

ADDRESS TO THE LEADERS, 23:1-16

Joshua reviews what Adonai has done for Israel in giving the land to the tribes. He has demonstrated his loyalty. And he will continue to be with his people so that no enemy can stand against them. He will fulfil every outstanding promise, even as he had already fulfilled promises. However, they must persevere in their loyalty to Adonai. Loyalty to Adonai is not apart from loyalty to the Law of Moses. Apostasy will be severely punished, first by leaving the nations to ensnare Israel, and then by consuming them in his wrath.

ADDRESS TO ISRAEL, 24:1-28

The address ends with a Covenant renewal at Shechem {Joshua 24:1, 25-28; cf. 8:30-35}. In the ancient Near East, it was common when making a treaty {Covenant} to give a brief historical summary of the relationship of the parties involved. Joshua reviewed Israel’s history from the patriarchs to their generation: patriarchs {24:2-4}, exodus {verses 5-7}, and conquest {verses 8-13}. The goodness, presence, and loyalty of YHVH was evident to them. YHVH also expected “faithfulness” from His people in the form of whole allegiance, without any form of idolatry {Joshua 24:14-15}. As the head of his family, Joshua vowed to be loyal {verse 15}. The people responded by giving reasons for being loyal to Adonai {verses 16-18}. But Joshua pushed them to a deeper commitment by challenging their profession {verses 19-20}, then recording their vow and setting up a stone of witness against them {verses 25-27}.

END OF AN ERA, 24:29-33

The book began with a reference to the death of Moses {1:1-2} and concludes with the death and burial of Joshua {24:29-30} and of Eleazar the high priest {verse 33}. This marks the end of an era. The burial of Joseph’s bones {Joshua 24:32; cf. Genesis 50:25; Exodus 13:19} in a plot purchased by Jacob {Genesis 33:19} brings together the hope characteristic of the epoch of Moses and Joshua.