Text -- Joshua 23:11 (NET)

23:11 Watch yourselves carefully! Love the Lord your God!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 23:11

Now it requires more watchfulness and diligence than it did in the wilderness, because your temptations are now stronger; from the examples and insinuations of your bad neighbours, the remainders of this wicked people; and from your own peace and prosperity: and the pride, security, forgetfulness of God, and luxury, which usually attend that condition.

JFB: Jos 23:5-11

The actual possessions which God had given were a pledge of the complete fulfilment of His promise in giving them the parts of the country still unconquered. But the accomplishment of the divine promise depended on their inviolable fidelity to God's law--on their keeping resolutely aloof from all familiar intercourse and intimate connections with the Canaanites, or in any way partaking of their idolatrous sins. In the event of their continuing in steadfast adherence to the cause of God, as happily distinguished the nation at that time, His blessing would secure them a course of brilliant and easy victories (Lev 26:7; Deu 28:7; Deu 32:30).

JFB: Jos 23:11

The sum of his exhortation is comprised in the love of God, which is the end or fulfilment of the law (Deu 6:5; Deu_6:11:13; Mat 22:37).

Clarke: Jos 23:11

Take good heed - unto yourselves that ye love the Lord - לנפשתיכם lenaphshotheychem , Take heed To Your Souls, literally; but נפש nephesh and nefs , both in Hebrew and Arabic, signify the whole self, as well as soul and life; both soul and body must be joined in this work, for it is written, Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength.

TSK: Jos 23:11

Take good : Jos 22:5; Deu 4:9, Deu 6:5-12; Pro 4:23; Luk 21:34; Eph 5:15; Heb 12:15

yourselves : Heb. your souls

love : Exo 20:6; Rom 8:28; 1Co 8:3, 1Co 16:22; Jud 1:20, Jud 1:21

Commentary -- Word/Phrase Notes (per Verse)

Poole: Jos 23:11

Now it requires more watchfulness and diligence than it did in the wilderness, because your temptations are now more and stronger; partly from the examples and insinuations of your bad neighbours, the remainders of this wicked people; and partly from your own peace and prosperity, and the pride, security, forgetfulness of God, and luxury which usually attend upon that condition, as God had warned them, Deu 6:10-12 .

Gill: Jos 23:11

Take good heed therefore unto yourselves,.... To be upon their guard, and to be watchful, were very necessary to them, that they might not be ensnared by the Canaanites, and drawn aside by them into idolatry, and so apostatize from the Lord and his worship, since their temptations would be many:

that ye love the Lord your God; which would the most strongly influence and engage them to serve and worship the Lord, and obey his commands, and be the best preservative against idolatry and false worship.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 23:11

¹ tn Heb “Watch carefully yourselves so as to love the Lord your God.”

Commentary -- Verse Range Notes

TSK Synopsis: Jos 23:1-16

1 Joshua's exhortation before his death;

3 by former benefits;

5 by promises;

11 and by threatenings.

MHCC: Jos 23:11-16

Would we cleave to the Lord, we must always stand upon our guard, for many a soul is lost through carelessness. Love the Lord your God, and you will not leave him. Has God been thus true to you? Be not you false to him. He is faithful that has promised, Heb 10:23. The experience of every Christian witnesses the same truth. Conflicts may have been severe and long, trials great and many; but at the last he will acknowledge that goodness and mercy followed him all the days of his life. Joshua states the fatal consequences of going back; know for a certainty it will be your ruin. The first step would be, friendship with idolaters; the next would be, marrying with them; the end of that would be, serving their gods. Thus the way of sin is down-hill, and those who have fellowship with sinners, cannot avoid having fellowship with sin. He describes the destruction he warns them of. The goodness of the heavenly Canaan, and the free and sure grant God has made of it, will add to the misery of those who shall for ever be shut out from it. Nothing will make them see how wretched they are, so much, as to see how happy they might have been. Let us watch and pray against temptation. Let us trust in God's faithfulness, love, and power; let us plead his promises, and cleave to his commandments, then we shall be happy in life, in death, and for ever.

Matthew Henry: Jos 23:11-16

Here, I. Joshua directs them what to do, that they might persevere in religion, Jos 23:11. Would we cleave to the Lord, and not forsake him, 1. We must always stand upon our guard, for many a precious soul is lost and ruined through carelessness: "Take heed therefore, take good heed to yourselves, to your souls (so the word is), that the inward man be kept clean from the pollutions of sin, and closely employed in the service of God."God has given us precious souls with this charge, "Take good heed to them, keep them with all diligence, above all keepings."2. What we do in religion we must do from a principle of love, not by constraint or from a slavish fear of God, but of choice and with delight. " Lord the Lord your God, and you will not leave him."

II. He urges God's fidelity to them as an argument why they should be faithful to him (Jos 23:14): " I am going the way of all the earth, I am old and dying."To die is to go a journey, a journey to our long home; it is the way of all the earth, the way that all mankind must go, sooner or later. Joshua himself, though so great and good a man, and one that could so ill be spared, cannot be exempted from this common lot. He takes notice of it here that they might look upon these as his dying words, and regard them accordingly. Or thus: " I am dying, and leaving you. Me you have not always; but if you cleave to the Lord he will never leave you."Or thus, "Now that I am near my end it is proper to look back upon the years that are past; and, in the review, I find, and you yourselves know it in all your hearts and in all your souls, by a full conviction on the clearest evidence, and the thing has made an impression upon you"- (that knowledge does us good which is seated, not in the head only, but in the heart and soul, and with which we are duly affected) - "you know that not one thing hath failed of all the good things which the Lord spoke concerning you "(and he spoke a great many); see Jos 21:45. God had promised them victory, rest, plenty, his tabernacle among them, etc., and not one thing had failed of all he had promised. "Now,"said he, "has God been thus true to you? Be not you false to him."It is the apostle's argument for perseverance (Heb 10:23), He is faithful that has promised.

III. He gives them fair warning what would be the fatal consequences of apostasy (Jos 23:12, Jos 23:13, Jos 23:15, Jos 23:16): "If you go back, know for a certainty it will be your ruin."Observe,

1. How he describes the apostasy which he warns them against. The steps of it would be (Jos 23:12) growing intimate with idolaters, who would craftily wheedle them, and insinuate themselves into their acquaintance, now that they had become lords of the country, to serve their own ends. The next step would be intermarrying with them, drawn to it by their artifices, who would be glad to bestow their children upon these wealthy Israelites. And the consequence of that would be (Jos 23:16) serving other gods (which were pretended to be the ancient deities of the country) and bowing down to them. Thus the way of sin is down-hill, and those who have fellowship with sinners cannot avoid having fellowship with sin. This he represents, (1.) As a base and shameful desertion; "it is going back from what you have so well begun,"Jos 23:12. (2.) As a most perfidious breach of promise (Jos 23:16): "It is a transgression of the covenant of the Lord your God, which he commanded you, and which you yourselves set your hand to."Other sins were transgressions of the law God commanded them, but this was a transgression of the covenant he commanded them, and amounted to a breach of the relation between God and them and a forfeiture of all the benefits of the covenant.

2. How he describes the destruction which he warns them of. He tells them, (1.) That these remainders of the Canaanites, if they should harbour them, and indulge them, and join in affinity with them, would be snares and traps to them, both to draw them to sin (not only to idolatry, but to all immoralities, which would be the ruin, not only of their virtue, but of their wisdom and sense, their spirit and honour), and also to draw them into foolish bargains, unprofitable projects, and all manner of inconveniences; and having thus by underhand practices decoyed them into one mischief or other, so as to gain advantages against them, they would then act more openly, and be scourges in their sides and thorns in their eyes, would perhaps kill or drive away their cattle, burn or steal their corn, alarm or plunder their houses, and would be all ways possible be vexatious to them; for, whatever pretences of friendship they might make, a Canaanite, unless proselyted to the faith and worship of the true God, would in every age hate the very name and sight of an Israelite. See how the punishment would be made to answer the sin, nay, how the sin itself would be the punishment. (2.) That the anger of the Lord would be kindled against them. Their making leagues with the Canaanites would not only give those idolaters the opportunity of doing them a mischief, and be the fostering of snakes in their bosoms, but it would likewise provoke God to become their enemy, and would kindle the fire of his displeasure against them. (3.) That all the threatenings of the word would be fulfilled, as the promise had been, for the God of eternal truth is faithful to both (Jos 23:15): " As all good things have come upon you according to the promise, so long as you have kept close to God, so all evil things will come upon you according to the threatening, if you forsake him."Moses had set before them good and evil; they had experienced the good, and were now in the enjoyment of it, and the evil would as certainly come if they were disobedient. As God's promises are not a fool's paradise, so his threatenings are not bugbears. (4.) That it would end in the utter ruin of their church and nation, as Moses had foretold. This is three times mentioned here. Your enemies will vex you until you perish from off this good land, Jos 23:13. Again, "God will plague you until he have destroyed you from off this good land, Jos 23:15. Heaven and earth will concur to root you out, so that (Jos 23:16) you shall perish from off the good land. "It will aggravate their perdition that the land from which they shall perish is a good land, and a land which God himself had given them, and which therefore he would have secured to them if they by their wickedness had not thrown themselves out of it. Thus the goodness of the heavenly Canaan, and the free and sure grant God has made of it, will aggravate the misery of those that shall for ever be shut out and perish from it. Nothing will make them see how wretched they are so much as to see how happy they might have been. Joshua thus sets before them the fatal consequences of their apostasy, that, knowing the terror of the Lord, they might be persuaded with purpose of heart to cleave to him.

Keil-Delitzsch: Jos 23:2-13

Joshua commenced his address by reminding them of the greatest manifestations of grace which they had received from the Lord, namely, by referring to what the Lord had done to all these nations (the Canaanites) before them, when He fought for Israel, as Moses had promised them (Deu 1:30 and Deu 3:22).

Jos 23:3

"Before you," sc., smiting and driving them away.

Jos 23:4

He (Joshua) had now divided by lot among the tribes of Israel as their inheritance these still remaining (Canaanitish) nations, as the Lord had commanded (Jos 13:6-7), " from Jordan and further all the nations, which I have exterminated (i.e., which Joshua had destroyed when Canaan was taken), and the great sea (for 'to the great sea') in the west ."The breadth of the land of Canaan is here given in a peculiar manner, the terminus a quo being mentioned in the first clause, and the terminus ad quem (though without the preposition עד ) in the second; and through the parallelism which exists between the clauses, each clause is left to be completed from the other. So that the whole sentence would read thus: "All these nations which remain ... from Jordan to the great sea, also all the nations which I have cut off from Jordan, and to the great sea westward."

Jos 23:5

For the Lord would drive all these still remaining nations before the Israelites, and cut them off, and give the Israelites their land for a possession, as He had promised (Jos 13:6; cf. Exo 23:23.). הדף , as in Deu 6:19; Deu 9:4; and the form יהדּפם , with Chateph-kametz , on account of the weakness of the ה , as in Num 35:20. ירשׁתּם , as in Jos 1:15.

Jos 23:6-8

Only let them be strong, i.e., be brave, to keep the law of Moses without fail (cf. Jos 1:7), to enter into no fellowship with these remaining nations ( בּוא , to enter into close intimacy with a person; see Jos 23:12), and not to pay reverence to their gods in any way, but to adhere stedfastly to the Lord their God as they had hitherto done. To make mention of the names of the idols (Exo 23:13), to swear by them, to serve them (by sacrifices), and to bow down to them (to invoke them in prayer), are the four outward forms of divine worship (see Deu 6:13; Deu 10:20). The concluding words, "as ye have done unto this day," which express a reason for persevering in the attachment they had hitherto shown to Jehovah, "do not affirm that the Israelites had hitherto done all these things fully and perfectly; for who does not know how few mortals there are who devote themselves to God with all the piety and love which He justly demands? But because the nation as a whole had kept the laws delivered to them by Moses, during the time that the government had been in the hands of Joshua, the sins of individual men were left out of sight on this occasion"( Masius ).

Jos 23:9-13

For this reason the Lord had driven out great and strong nations before the Israelites, so that no one was able to stand before them. The first hemistich points to the fulfilment of Deu 4:38; Deu 7:1; Deu 9:1; Deu 11:23; the second to that of Deu 7:24; Deu 11:25. ואתּם is placed at the beginning absolutely. - In Jos 23:10 , the blessing of fidelity to the law which Israel had hitherto experienced, is described, as in Deu 32:30, upon the basis of the promise in Lev 26:7-8, and Deu 28:7, and in Jos 23:10 the thought of Jos 23:3 is repeated. To this there is attached, in Jos 23:11-13, the admonition to take heed for the sake of their souls (cf. Deu 4:15), to love the Lord their God (on the love of God as the sum of the fulfilment of the law, see Deu 6:5; Deu 10:12; Deu 11:13). For if they turned, i.e., gave up the faithfulness they had hitherto displayed towards Jehovah, and attached themselves to the remnant of these nations, made marriages with them, and entered into fellowship with them, which the Lord had expressly forbidden (Exo 34:12-15; Deu 7:3), let them know that the Lord their God would not cut off these nations before them any more, but that they would be a snare and destruction to them. This threat is founded upon such passages of the law as Exo 23:33; Deu 7:16, and more especially Num 33:55. The figure of a trap, which is employed here (see Exo 10:7), is still further strengthened by פּח , a snare (cf. Isa 8:14-15). Shotet , a whip or scourge , an emphatic form of the word derived from the poel of שׁוּט , only occurs here. " Scourges in your sides, and thorns in your eyes "(see Num 33:55). Joshua crowds his figures together to depict the misery and oppression which would be sure to result from fellowship with the Canaanites, because, from his knowledge of the fickleness of the people, and the wickedness of the human heart in its natural state, he could foresee that the apostasy of the nation from the Lord, which Moses had foretold, would take place but too quickly; as it actually did, according to Jdg 2:3., in the very next generation. The words "until ye perish," etc., resume the threat held out by Moses in Deu 11:17 (cf. Josh Deu 28:21.).

Constable: Jos 22:1--24:33

III. JOSHUA'S LAST ACTS AND DEATH chs. 22--24

"Each of the final three chapters describes a single event. At first glance, these events seem to be a random collection of leftovers: a dispute between the tribes about an altar, a farewell address, and another covenant ceremony. However, upon closer examination it becomes apparent that they all focus on a single matter, the proper worship of Israel's God--how to offer it and what will happen if Israel does not do so."¹⁹⁶

Constable: Jos 23:1-16

B. Joshua's farewell address to the Israelites ch. 23

Joshua had reached what he believed were the final days of his life. Before he died, he wished to address the whole nation, as Moses had done before his death (Deut. 31). Therefore he assembled all the leaders of the people from every tribe in Israel (v. 2).

Joshua's experiences duplicated those of Moses in several particulars. Both men led the Israelites across a body of water. Both met God in a theophany. Both held out their staffs at a crucial time in battle. Both built altars to the Lord. Both gave farewell addresses to the Israelites that were similar in their contents.

"The content [of Joshua's address here] . . . relates to that of a covenant renewal ceremony, but again in a distinctive manner. The liturgy of covenant renewal has become the sermon of a dying leader."²⁰²

This address consists of two parts. The structure of the two parts is parallel, and the contents are similar.

"Unlike other narrative texts, this one has no specific setting in time or space. It simply connects to 13:1, when Joshua was old, and 21:44, when God had given rest. The setting thus marks Israel at the moment she had dreamed of from the Exodus onward (Exod 33:14). But it also marks the crisis of leadership transition. The message which follows is at the same time one for prosperity, and also for crisis."²⁰³

Constable: Jos 23:1-13

1. A reminder of past blessings 23:1-13

Joshua reminded the Israelites of God's faithfulness in fighting for them and giving them victory over their enemies as He had promised if they kept His covenant with them. Joshua urged the people to remain loyal and promised that God would then drive out the Canaanites that still remained in the land (vv. 4-7, 12-13).

"Joshua passed on to Israel the secret of success and prosperity that the Lord had given him at the beginning of the Conquest [1:6-7, 9, 18]. God's promise [concerning occupation of the land] was not unconditional; Israel's faithfulness was required."²⁰⁴

"To make mention of the names of the idols [v. 7] (Ex. xxiii. 13), to swear by them, to serve them (by sacrifices), and to bow down to them (to invoke them in prayer), are the four outward forms of divine worship."²⁰⁵

"For Israel, Yahweh claimed to fulfill all the functions for which other nations needed a multitude of gods. The problem was that Israel could never really come to believe the claim totally. She constantly sought the favors of the gods who had claimed to give fertility to the land long before Israel entered it or the gods who seemed at the moment to have military power."²⁰⁶

The nation as a whole had been faithful to God during Joshua's administration. Therefore he did not mention individual sins and failures here.

Joshua, as Moses, called the people to love Yahweh as well as obey Him (v. 11). He also reminded his hearers of the dire consequences of failing to obey God out of love (vv. 12-13).

"If Israel does not do her part, then God will not do his. Here is the danger of freedom. God seeks man's free response of love. God does his part to deserve and receive such love. God does not force his attentions upon man. But the man who ignores God's claims finds God's punishment."²⁰⁷

Guzik: Jos 23:1-16

Joshua 23 - Joshua's Farewell Address

A. The first exhortation: total obedience to the Word of God.

1. (1-3) Joshua declares what the LORD has done.

Now it came to pass, a long time after the LORD had given rest to Israel from all their enemies round about, that Joshua was old, advanced in age. And Joshua called for all Israel, for their elders, for their heads, for their judges, and for their officers, and said to them: "I am old, advanced in age. You have seen all that the LORD your God has done to all these nations because of you, for the LORD your God is He who has fought for you."

a. Joshua called for all Israel: Joshua, in his old age, gathers the leadership of Israel together to give them a farewell address, to communicate to them the things that are, to his heart, the most important for them to hear.

i. Joshua can't, as a practical matter, speak to the whole nation, so he speaks to the leaders: elders, heads, judges, and officers. He can reach the entire nation by communicating well to the leaders.

b. You have seen all that the LORD your God has done to all these nations because of you, for the LORD your God is He who has fought for you: Joshua begins his address by giving glory to God. It would have been easy for Joshua to focus on what he had done as a military leader, especially because it was impressive. But he is far more interested in glorifying God than talking about himself.

2. (4-5) Joshua describes the challenges that remain.

See, I have divided to you by lot these nations that remain, to be an inheritance for your tribes, from the Jordan, with all the nations that I have cut off, as far as the Great Sea westward. And the LORD your God will expel them from before you and drive them out of your sight. So you shall possess their land, as the LORD your God promised you.

a. I have divided to you by lot these nations that remain: Under Joshua's leadership, the army of Israel broke the back of the Canaanite military occupation. Now it remains for each individual tribe to fully possess what God has given them.

b. In the same way, God gives every believer an inheritance. We have been blessed . . . with every spiritual blessing . . . in Christ (Ephesians 1:3), and God has a definite part for us to play in coming to posses that inheritance.

3. (6) How Israel will succeed: by total obedience to the word of God.

Therefore be very courageous to keep and to do all that is written in the Book of the Law of Moses, lest you turn aside from it to the right hand or to the left,

a. They need to be courageous so they can be obedient. Following God and His word isn't something for the faint of heart.

b. They must do all that is written in the Book. We tend to focus on the aspects of obedience that we like and skip over the parts that attract us less.

c. They must not turn aside from it to the right hand or to the left, because Satan doesn't care which extreme he gets us off to. Either legalism or licentiousness please him.

B. The second exhortation: don't make peace with the enemy.

1. (7-8) Hold fast to the LORD.

And lest you go among these nations, these who remain among you. You shall not make mention of the name of their gods, nor cause anyone to swear by them; you shall not serve them nor bow down to them, but you shall hold fast to the LORD your God, as you have done to this day.

a. You shall not make mention of the name of their gods: Joshua tells Israel to not even make mention of these false gods of the Canaanites. Instead of learning about them, they should hold fast to the LORD their God.

b. An old Mafia saying says something to the effect of, "Keep your friends close, but your enemies even closer" but this is exactly what Christians are not to do. The normal Christian, by and large, is not called to become en expert in the cults or in heresy, but to become an expert in Jesus Christ - to hold fast to Him.

2. (9-13) Their abiding had been blessed, so if they fail to abide in the LORD, they will also depart from God's blessing.

For the LORD has driven out from before you great and strong nations; but as for you, no one has been able to stand against you to this day. One man of you shall chase a thousand, for the LORD your God is He who fights for you, as He promised you. Therefore take careful heed to yourselves, that you love the LORD your God. Or else, if indeed you do go back, and cling to the remnant of these nations; these that remain among you; and make marriages with them, and go in to them and they to you, know for certain that the LORD your God will no longer drive out these nations from before you. But they shall be snares and traps to you, and scourges on your sides and thorns in your eyes, until you perish from this good land which the LORD your God has given you.

a. For the LORD has driven out from before you great and strong nations: As Israel abided in the LORD, they saw God do great things through them. As they continued to abide, they would continue to see great things as God fights on their behalf.

b. Love the LORD your God: This is what they must be careful to do. They must, as Jude puts it, keep yourselves in the love of God (Jude 21).

i. Continually loving the LORD takes diligence. There are many things both within us and outside of us to draw us away from that love.

ii. This call to love God is an appeal to the will. We first decide to love God, even if the feelings don't come first.

c. If indeed you do go back, and cling to the remnant of these nations: Continuing in God's love will mean that they keep themselves separate from the ungodly influences around them; they must keep themselves unspotted from the world (James 1:27).

d. They shall be snares and traps to you, and scourges on your sides and thorns in your eyes, until you perish: If they do not separate themselves from the ungodly influences around them, those influences will become to them instruments of torture, leading to their destruction.

i. What today is only an "innocent Canaanite" in our lives may become a torture and a snare tomorrow.

ii. "How often we see that the temptation we have pampered and encouraged and indulged in has become a scourge and a thorn in our side. The compromising Christian is not a happy man. Let the enemy remain in a Christian life, let him have one foothold, and he soon becomes a scourge." (Redpath)

iii. These ungodly influences never advertise themselves as instruments of torture; they present themselves as wonderful things - but we must see past all this.

C. The warning: God's faithfulness works both ways.

1. (14) Joshua asks each man to prove God's faithfulness in his own heart.

Behold, this day I am going the way of all the earth. And you know in all your hearts and in all your souls that not one thing has failed of all the good things which the LORD your God spoke concerning you. All have come to pass for you; not one word of them has failed.

a. You know in all your hearts and in all your souls that not one thing has failed: Joshua requires that every man probe deep within, and see if there is every a time in his lives when he could rightly accuse God of unfaithfulness to us.

b. All have come to pass for you; not one word of them has failed: If we think there could be such a legitimate accusation, it shows we know little of the God we claim to know.

2. (15-16) As surely as God has been faithful to bless their obedience under Joshua, He will be faithful to curse their later disobedience.

Therefore it shall come to pass, that as all the good things have come upon you which the LORD your God promised you, so the LORD will bring upon you all harmful things, until He has destroyed you from this good land which the LORD your God has given you. When you have transgressed the covenant of the LORD your God, which He commanded you, and have gone and served other gods, and bowed down to them, then the anger of the LORD will burn against you, and you shall perish quickly from the good land which He has given you.

a. As all the good things have come upon you which the LORD your God promised you, so the LORD will bring upon you all harmful things: Joshua merely repeats the principle of blessing for obedience and cursing for disobedience that was a specific part of Israel's covenant with God (Leviticus 26 and Deuteronomy 28). He emphasizes that God will be just as faithful to judge as He had been to bless.

b. We relate to God under a different covenant, a new and better covenant (Hebrews 8:6-7), by which Jesus has redeemed us from the curse of the law (Galatians 3:10-14).

c. Therefore, in Jesus we no longer can experience God's "faithfulness to curse us" as Israel knew it. Yet we do experience God's faithfulness to correct us as a loving Father (Hebrews 12:7), and we do experience a lack of appropriated blessing if we do not abide in Jesus.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Joshua (Book Introduction)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Outline)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Book Introduction)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 23 (Chapter Introduction)

Overview

Jos 23:1, Joshua’s exhortation before his death; Jos 23:3, by former benefits; Jos 23:5, by promises; Jos 23:11, and by threatenings.

Poole: Joshua (Book Introduction)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 23 (Chapter Introduction)

CHAPTER 23

Joshua being old assembles the people; declares the wonders God had wrought for them, and would work, in expelling the Canaanites, Jos 23:1-5 . Exhorts them to be courageous, to observe the law, and beware of idolatry, Jos 23:6-8 ; which he enforces by former benefits, and promises, Jos 23:9-11 ; by threatenings, Jos 23:12-16 .

A long time; about fourteen years after it.

MHCC: Joshua (Book Introduction)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 23 (Chapter Introduction)

(Jos 23:1-10) Joshua's exhortation before his death.

(Jos 23:11-16) Joshua warns the people of idolatry.

Matthew Henry: Joshua (Book Introduction)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 23 (Chapter Introduction)

In this and the following chapter we have two farewell sermons, which Joshua preached to the people of Israel a little before his death. Had he designed to gratify the curiosity of succeeding ages, he would rather have recorded the method of Israel's settlement in their new conquests, their husbandry, manufacturers, trade, customs, courts of justice, and the constitutions of their infant commonwealth, which one would wish to be informed of; but that which he intended in the registers of this book was to entail on posterity a sense of religion and their duty to God; and therefore, overlooking these things which are the usual subjects of a common history, he here transmits to his reader the methods he took to persuade Israel to be faithful to their covenant with their God, which might have a good influence on the generations to come who should read those reasonings, as we may hope they had on that generation which then heard them. In this chapter we have, I. A convention of the states called (Jos 23:1, Jos 23:2), probably to consult about the common concerns of their land, and to set in order that which, after some years' trial, being left to their prudence, was found wanting. II. Joshua's speech to them as the opening, or perhaps at the concluding, of the sessions, to hear which was the principal design of their coming together. In it, 1. Joshua reminds them of what God had done for them (Jos 23:3, Jos 23:4, Jos 23:9, Jos 23:14), and what he was ready to do yet further (Jos 23:5, Jos 23:10). 2. He exhorts them carefully and resolutely to persevere in their duty to God (Jos 23:6, Jos 23:8, Jos 23:11). III. He cautions them against all familiarity with their idolatrous neighbours (Jos 23:7). IV. He gives them fair warning of the fatal consequences of it, if they should revolt from God and turn to idols (Jos 23:12, Jos 23:13, Jos 23:15, Jos 23:16). In all this he showed himself zealous for his God, and jealous over Israel with a godly jealousy.

Constable: Joshua (Book Introduction)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Outline)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

Bibliography

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Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

Archer, Gleason L. "Old Testament History and Recent Archaeology From Moses to David." Bibliotheca Sacra 127:506 (April-June 1970):99-115.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl. Conquest and Victory. Chicago: Moody Press, Moody Pocket Books, 1967.

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Begg, Christopher T. "The Function of Josh 7, 1-8, 29 in the Deuteronomistic History." Biblica 67:3 (1986):320-34.

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Butler, Trent C. Joshua. Word Biblical Commentaries series. Waco: Word Books, 1983.

Calvin, John. Commentaries on the Book of Joshua. Reprint ed. Grand Rapids: Baker Book House, 1984.

Campbell, Donald K. "Joshua." In The Bible Knowledge Commentary: Old Testament, pp. 325-71. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. No Time for Neutrality. Wheaton: Scripture Press, Victor Books, 1981.

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_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Constable, Thomas L. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

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_____. "The Tablets From Ugarit and Their Importance for Biblical Studies." Biblical Archaeology Review 9:5 (September-October 1983):62-72.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

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_____. A Exposition of the Old and New Testament. Vol. 2: Joshua-1 Kings. New ed. London: James Hisbet & Co., 1934.

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Kemp, Barry J. "Preliminary Report on the El-'Amarna Expedition, 1981-2." Journal of Egyptian Archaeology 69:5 (1983):5-24.

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_____. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 23 (Chapter Introduction)

INTRODUCTION TO JOSHUA 23

Joshua being old, convenes the states of Israel a little before his death, Jos 23:1; and in his address to them observes what God had done for them, and would do, Jos 23:3; and exhorts them to keep the commandments of God, and cleave to him, and not to mix with the Gentiles, and join with them in idolatrous practices, and then it would be well with them, Jos 23:6; but otherwise should they join with them, and depart from the Lord, who had so faithfully and punctually performed every good thing he had promised them, they might expect all evils and calamities, utter ruin and destruction, to befall them, Jos 23:12.