Text -- Joshua 4:1 (NET)

Israel Commemorates the Crossing

4:1 When the entire nation was on the other side, the Lord told Joshua,

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 4:1

This was commanded before, Jos 3:12, and is here repeated with enlargement, as being now to be put in execution.

JFB: Jos 4:1-3

Each representing a tribe. They had been previously chosen for this service (Jos 3:12), and the repetition of the command is made here solely to introduce the account of its execution. Though Joshua had been divinely instructed to erect a commemorative pile, the representatives were not apprised of the work they were to do till the time of the passage.

Calvin: Jos 4:1

l.And it came to pass, etc The brief and obscure allusion previously made with regard to the twelve men he now explains more at length. He had said that they were chosen by the order of God, one each from his own tribe; but breaking off his discourse, he had not mentioned for what purpose. He now says, that by command of Joshua ⁴⁷ they took up twelve stones and placed them in Gilgal, that a well marked memorial might exist among posterity. Moreover, as he only relates what was done after the passage of the people, what is interposed should be interpreted as in the pluperfect tense. ⁴⁸ It is also very obvious that the copula is used instead of the rational particle. ⁴⁹ The substance is, that before the priests moved their foot from the middle of the river where they stood, the stones at their feet were taken and placed in Gilgal, to be perpetual witnesses of the miracle, and that Joshua thus faithfully executed what God had commanded. Joshua, therefore, called the men whom he had previously chosen, but not without the command of God, that through it he might have a stronger attestation to his authority. For had Joshua raised up a trophy of that kind of his own accord, the piety which dictated it might indeed have been laudable, but the admonition founded only on the will of man might perhaps have been despised. But now when God himself raises the sign, it is impious to pass it carelessly by. He intimates, accordingly, that it was a monument deserving of the greatest attention when he introduces the children asking, what mean these stones?

TSK: Jos 4:1

were clean passed : Jos 3:17; Deu 27:2

Commentary -- Word/Phrase Notes (per Verse)

Haydock: Jos 4:1

Ver 1. Over. Hebrew and Septuagint, "clean, or entirely;" perhaps two million people, with all their possessions, had crossed the river on that day, the 10th of Nisan, leaving many of their brethren to cultivate and defend the eastern parts of the Jordan. (Haydock)

Gill: Jos 4:1

And it came to pass, when all the people were clean passed over Jordan,.... As related, Jos 3:17,

that the Lord spake unto Joshua, saying: as follows.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 4:1

¹ tn Heb “And when all the nation had finished crossing the Jordan.”

Commentary -- Verse Range Notes

TSK Synopsis: Jos 4:1-24

1 Twelve men are appointed to take twelve stones for a memorial out of Jordan.

9 Twelve other stones are set up in the midst of Jordan.

10 The people pass over.

14 God magnifies Joshua.

15 The priests commanded to come out of Jordan.

20 The twelve stones are pitched in Gilgal.

MHCC: Jos 4:1-9

The works of the Lord are so worthy of remembrance, and the heart of man is so prone to forget them, that various methods are needful to refresh our memories, for the glory of God, our advantage, and that of our children. God gave orders for preparing this memorial.

Matthew Henry: Jos 4:1-9

We may well imagine how busy Joshua and all the men of war were while they were passing over Jordan, when besides their own marching into an enemy's country, and in the face of the enemy, which could not but occasion them many thoughts of hear, they had their wives, and children, and families, their cattle, and tents, and all their effects, bag and baggage, to convey by this strange and untrodden path, which we must suppose either very muddy or very stony, troublesome to the weak and frightful to the timorous, the descent to the bottom of the river and the ascent out of it steep, so that every man must needs have his head full of care and his hands full of business, and Joshua more than any of them. And yet, in the midst of all his hurry, care must be taken to perpetuate the memorial of this wonderous work of God, and this care might not be adjourned to a time of greater leisure. Note, How much soever we have to do of business for ourselves and our families, we must not neglect nor omit what we have to do for the glory of God and the serving of his honour, for that is our best business. Now,

I. God gave orders for the preparing of this memorial. Had Joshua done it without divine direction, it might have looked like a design to perpetuate his own name and honour, nor would it have commanded so sacred and venerable a regard from posterity as now, when god himself appointed it. Note, God's works of wonder ought to be kept in everlasting remembrance, and means devise for the preserving of the memorial of them. Some of the Israelites that passed over Jordan perhaps were so stupid, and so little affected with this great favour of God to them, that they felt no concern to have it remembered; while others, it may be, were so much affected with it, and had such deep impressions made upon them by it, that they thought there needed no memorial of it to be erected, the heart and tongue of every Israelite in every age would be a living lasting monument of it. But God, knowing their frame, and how apt they had been soon to forget his works, ordered an expedient for the keeping of this in remembrance to all generations, that those who could not, or would not, read the record of it in the sacred history, might come to the knowledge of it by the monument set up in remembrance of it, of which the common tradition of the country would be an explication; it would likewise serve to corroborate the proof of the matter of fact, and would remain a standing evidence of it to those who in after-ages might question the truth of it. A monument is to be erected, and, 1. Joshua, as chief captain, must five direction about it (v. 1): When all the people had clean passed over Jordan, not even the feeble, that were the hindmost of them, left behind, so that God had done his work completely, and every Israelite got safe into Canaan, then God spoke unto Joshua to provide materials for this monument. It is the pious conjecture of the learned bishop Patrick that Joshua had gone into some place of retirement to return thanks immediately for this wonderful mercy, and then god met him, and spoke thus to him. Or, perhaps, it was by Eleazar the priest that God gave these and other instructions to Joshua; for, though he is not mentioned here, yet, when Joshua was ordained by the imposition of hands to this great trust, god appointed that Eleazar should ask counsel for him after the judgment of Urim, and at his word Joshua and all the children of Israel must go out and come in, Num 27:21. 2. One man out of each tribe, and he a chosen man, must be employed to prepare materials for this monument, that each tribe might have the story told them by one of themselves, and each tribe might contribute something to the glory of God thereby (Jos 4:2, Jos 4:4): Out of ever tribe a man. Not the Levites only, but every Israelite must, in his place, help to make known to the sons of men God's mighty acts, Psa 145:12. The two tribes, though seated already in their possession, yet, sharing in the mercy, must lend a hand to the memorial of it. 3. The stones that must be set up for this memorial are ordered to be taken out of the midst of the cannel (where, probably, there lay abundance of great stones), and as near as might be from the very place where the priests stood with the ark, Jos 4:3, Jos 4:5. This intended monument deserved to be made of stones curiously cut with the finest and most exquisite art, but these stones out of the bottom of the river were more natural and more apt indications of the miracle. let posterity know by this that Jordan was driven back, for these very stones were then fetched out of it. In the institution of signs, God always chose that which was most proper and significant, rather than that which is pompous or curious; for God hath chosen the foolish things of the world. These twelve men, after they got over Jordan, must be sent back to the place where the ark stood, being permitted to come near it (which others might not) for this service: " Pass over before the ark (Jos 4:5), that is, into the presence of the ark, which now stands in the midst of Jordan, and thence fetch these stones."4. the use of these stones is here appointed for a sign (Jos 4:6), a memorial, Jos 4:7. They would give occasion to the children to ask their parents in time to come, How came these stones hither? (probably the land about not being stony), and then the parents would inform them, as they themselves had been informed, that in this place Jordan was divided by the almighty power of God, to give Israel passage into Canaan, as Joshua enlarges on this head, v. 22, etc.

II. According to these orders the thing was done. 1. Twelve stones were taken up out of the midst of Jordan, and carried in the sight of the people to the place where they had their head-quarters that night, v. 8. It is probable that the stones they took were as big as they could well carry, and as near as might be of a size and shape. But whether they went away with them immediately to the place, of whether they staid to attend the ark, and kept pace with the solemn procession of that, to grace its triumphant entry in to Canaan, is not certain. By these stones which they were ordered to take up God did, as it were, give them livery and seisin of this good land; it is all their own, let them enter and take possession; therefore what these twelve did the children of Israel are said to do (v. 8), because they were the representatives of their respective tribes. In allusion to this, we may observe that when the Lord Jesus, our Joshua, having overcome the sharpness of death and dried up that Jordan, had opened the kingdom of heaven to all believers, he appointed his twelve apostles according to the number of the tribes of Israel, by the memorial of the gospel to transmit the knowledge of this to remote places and future ages. 2. Other twelve stones (probably much larger than the other, for we read not that they were each of them one man's load) were set up in the midst of Jordan (v. 9), piled up so high in a heap or pillar as that the top of it might be seen above the water when the river was low, or seen in the water when it was clear, or at least the noise of commotion of the water passing over it would be observable, and the bargemen would avoid it, as they do a rock. Some way or other, it is likely, it was discernible, so as to notify the very place where the ark stood, and to serve for a duplicate to the other monument, which was to set up on dry land in Gilgal, for the confirming of its testimony and the preserving of its tradition. The sign being doubled, no doubt the thing was certain.

Keil-Delitzsch: Jos 4:1-14

Crossing the River . - In the account of the crossing, the main point is their taking twelve stones with them from the bed of the river to the opposite side to serve as a memorial. To set forth the importance of this fact as a divine appointment, the command of God to Joshua is mentioned first of all (Jos 4:2, Jos 4:3); then the repetition of this command by Joshua to the men appointed for the work (Jos 4:4-7); and lastly, the carrying out of the instructions (Jos 4:8). This makes it appear as though God did not give the command to Joshua till after the people had all crossed over, whereas the twelve men had already been chosen for the purpose (Jos 3:12). But this appearance, and the discrepancy that seems to arise, vanish as soon as we take the different clauses-which are joined together here by vav consec. , according to the simple form of historical composition adopted by the Hebrews, "and Jehovah spake, saying," etc. (Jos 4:2, Jos 4:3); "and Joshua called the twelve men," etc. (Jos 4:4), - and arrange them in logical order, and with their proper subordination to one another, according to our own modes of thought and conversation, as follows: "Then Joshua called the twelve men-as Jehovah had commanded him, saying, 'Take you twelve men out of the people,' etc. - and said to them," etc.

(Note: So far as the meaning is concerned, Kimchi, Calvin , and manyothers, were perfectly correct in taking Jos 4:1-3 as a parenthesis, andrendering ויּאמר as a pluperfect, though, grammaticallyconsidered, and from a Hebrew point of view, the historical sense with vav consec . does not correspond to our pluperfect, but alwaysexpresses the succession either of time or thought. This early Hebrewform of thought and narrative is completely overlooked by Knobel ,when he pronounces Jos 4:1-3 an interpolation from a seconddocument, and finds the apodosis to Jos 4:1 in Jos 4:4. The supposeddiscrepancy-namely, that the setting up of the memorial is notdescribed in Jos 4:5. as a divine command, as in Jos 4:8, Jos 4:10 -by which Knobel endeavours to establish his hypothesis, is merely a deductionfrom the fact that Joshua did not expressly issue his command to thetwelve men as a command of Jehovah, and therefore is nothing morethan an unmeaning argumentum e silentio .)

Jos 4:1-5

When all the people had crossed over Jordan,

(Note: The piska in the middle of Jos 4:1 is an old pre-Masoretic mark,which the Masorites have left, indicating a space in the midst of theverse, and showing that it was the commencement of a : parashah . )

Joshua issued to the twelve men who had been appointed by the twelve tribes the command given to him by God: " Go before the ark of Jehovah into the midst of Jordan , and take every man a stone upon his shoulder, according to the number of the tribes of the Israelites ,"or, as it is expressed in the fuller explanation in the divine command in Jos 4:3, " from the standing-place of the priests, the setting up of twelve stones ( הכין is an infinitive used as a substantive, or else it should be pointed as a substantive), and carry them over with you, and lay them down in the place of encampment where ye shall pass the night."

Jos 4:6-7

This (viz., their taking the twelve stones with them and setting them up) was to be a sign in Israel; the stones were to serve as a memorial of the miraculous crossing of the Jordan to all succeeding generations. For the expression " if your children ask to-morrow (in future),"etc., see Exo 13:14; Exo 12:26-27, and Deu 6:20-21.

Jos 4:8-9

The children of Israel carried out these instructions. The execution is ascribed to the "children of Israel,"i.e., to the whole nations, because the men selected from the twelve tribes acted in the name of the whole nation, and the memorial was a matter of equal importance to all. ינּחוּם does not signify that they set up the stones as a memorial, but simply that they laid them down in their place of encampment. The setting up at Gilgal is mentioned for the first time in Jos 4:20. In addition to this, Joshua set up twelve stones for a memorial, on the spot where the feet of the priests had stood as they bore the ark of the covenant, which stones were there " to this day, "i.e., the time when the account was written. There is nothing to warrant our calling this statement in question, or setting it aside as a probable gloss, either in the circumstance that nothing is said about any divine command to set up these stones, or in the opinion that such a memorial would have failed of its object, as it could not possibly have remained, but would very speedily have been washed away by the stream. The omission of any reference to a command from God proves nothing, simply because divine commands are frequently hinted at but briefly, so that the substance of them has to be gathered from the account of their execution (compare Jos 3:7-8, with Jos 3:9-13, and Jos 4:2-3, with Jos 4:4-7); and consequently we may assume without hesitation that such a command was given, as the earlier commentators have done. Moreover, the monument did not fail of its object, even if it only existed for a short time. The account of its erection, which was handed down by tradition, would necessarily help to preserve the remembrance of the miraculous occurrence. But it cannot be so absolutely affirmed that these stones would be carried away at once by the stream, so that they could never be seen any more. As the priests did not stand in the middle or deepest part of the river, but just in the bed of the river, and close to its eastern bank, and it was upon this spot that the stones were set up, and as we neither know their size nor the firmness with which they stood, we cannot pronounce any positive opinion as to the possibility of their remaining. It is not likely that they remained there for centuries; but they were intended rather as a memorial for the existing generation and their children, than for a later age, which would be perpetually reminded of the miraculous help of God by the monument erected in Gilgal.

Jos 4:10-11

Whilst Joshua was carrying out all that Jehovah had commanded him to say to the people, according to the command of Moses-that is to say, whilst the people were passing through the Jordan before the ark, and the twelve men were carrying over the stones out of the river to the resting-place on the other side, and Joshua himself was setting up twelve stones in Jordan for a memorial-during all this time, the priests stood with the ark in the bed of the river; but after all the people, including the twelve men who took the stones out of the Jordan, had finished crossing, the ark of the Lord passed over, with the priests, before the people: that is to say, it stationed itself again, along with the priests, at the head of the people. The words " according to all that Moses had commanded Joshua "do not refer to any special instructions which Moses had given to Joshua with reference to the crossing, for no such instructions are to be found in the Pentateuch, nor can they be inferred from Num 27:23; Deu 3:28, or Deu 31:23; they simply affirm that Joshua carried out all the commands which the Lord had given him, in accordance with the charge which he received from Moses at the time when he was first called. Moses had called him and instructed him to lead to the people into the promised land, in consequence of a divine command; and had given him the promise, at the same time, that Jehovah would be with him as He had been with Moses. This contained implicite an admonition to Joshua to do only what the Lord should command him. And if this was how Joshua acted, the execution of the commands of God was also an observance of the command of Moses. The remark in Jos 4:10 , " and the people hastened and passed over, "i.e., passed hastily through the bed of the river, is introduced as an explanation of the fact that the priests stood still in the bed of the river the whole time that the crossing continued. As the priests stood in one spot whilst all the people were passing over, it was necessary that the people should hasten over, lest the strength of the priests should be exhausted. This reason for hastening, however, does not preclude the other-namely, that the crossing had to be finished in one day, before night came on. The statement in Jos 4:11, that when all the people had passed over, the ark of the Lord also passed over with the priests, is so far anticipatory of the actual course of the events, that up to this time nothing has been said about the fighting men belonging to the two tribes and a half having passed over (Jos 4:12, Jos 4:13); nor has the command of God for the ark to pass over been mentioned (Jos 4:15.), though both of these must have preceded the crossing of the ark in order of time. It is to be observed, that, in the words " the art of the Lord passed over, and the priests ,"the priests are subordinate to the ark, because it was through the medium of the ark of the Lord that the miracle of drying up the river had been effected: it was not by the priests, but by Jehovah the Almighty God, who was enthroned upon the ark, that the waters were commanded to stand still. "Before the people" (Eng. Ver. "in the presence of the people") has the same signification in Jos 4:11 as in Jos 3:6, Jos 3:14.

Jos 4:12-14

The account of the fighting men of the tribes on the east of the Jordan passing over along with them, in number about 40,000, is added as a supplement, because there was no place in which it could be appropriately inserted before, and yet it was necessary that it should be expressly mentioned that these tribes performed the promise they had given (Jos 1:16-17), and in what manner they did so. The words וגו ויּעברוּ do not imply that these 40,000 men crossed over behind the priests with the ark, which would not only be at variance with the fact so expressly stated, that the ark of the covenant was the medium of the miraculous division of the water, but also with the distant statement in Jos 4:18, that when the priests, with the ark, set their feet upon the dry land, the waters filled the river again as they had done before. The imperfect with vav consec . here expresses simply the order of thought, and not of time. " Arboth Jericho," the steppes of Jericho, were that portion of the Arabah or Ghor which formed the environs of Jericho, and which widens here into a low-lying plain of about three and a half or four hours' journey in breadth, on account of the western mountains receding considerably to the south of the opening of the Wady Kelt ( Rob . Pal. ii. pp. 263ff.). - In Jos 4:14 the writer mentions still further the fact that the Lord fulfilled His promise (in Jos 3:7), and by means of this miracle so effectually confirmed the authority of Joshua in the eyes of Israel, that the people feared him all the days of his life as they had feared Moses. "This was not the chief end of the miracle, that Joshua increased in power and authority; but since it was a matter of great importance, so far as the public interests were concerned, that the government of Joshua should be established, it is very properly mentioned, as an addition to the benefits that were otherwise conferred, that he was invested as it were with sacred insignia, which produced such a felling of veneration among the people, that no one dared to treat him with disrespect"( Calvin ) .

Constable: Jos 4:1-24

The memorial of the crossing ch. 4

The main point in the story of the crossing recorded in this chapter is the removal of the stones from the river bed. They served as a memorial of this event for generations to come (vv. 6-7).⁵²

4:1-14 The piling up of stones was a covenant ritual in the ancient Near East.⁵³ It was a common method of preserving the memory of important events (cf. Gen. 8:20; 12:7; 35:7; et al.).

There were two piles of 12 stones each, one at Gilgal (vv. 3-8, 20) and one in the Jordan River bed (v. 9).⁵⁴ The Israelites probably constructed two memorials because the crossing was so miraculous that God wanted to be sure their children and the Canaanites believed it really happened. The monument at Gilgal probably consisted of large stones that people could not normally remove from the river bed. Building a monument in the river was impossible under normal circumstances due to the volume and current of the water there. Thus the Israelite children and the Canaanites had a double proof, two witnesses, of God's faithfulness and power. God specified 12 stones for each monument to represent the 12 tribes.

"No certain identification exists for the site of the Gilgal'. It is not necessary or even likely that all the occurrences of Gilgal in the Bible refer to the same location. The name means circle', and is a good description for a fortified camp such as must have been present in Joshua's time."⁵⁵

"It is doubtful whether there was either city or town in that place before the arrival of the Israelites."⁵⁶

4:15-24 The text carefully clarifies that it was the presence of God, which the ark symbolized, that held back the waters of the Jordan. When the priests removed the ark from the river bed, the waters resumed their flow (v. 18).

"The ark is the very symbol of the covenant of the Lord. Thus the full light falls on the redemptive significance of the event. No mere recalling of a miracle is envisaged. The miracle is to be viewed as an expression of covenant fidelity."⁵⁷

There are many references to the fact that all Israel crossed over the Jordan in this chapter (vv. 1-5, 8-9, 12, 14, 20, 24). This, too, highlights the faithfulness of God to His promises to bring the whole nation into the Promised Land.

The notation that the crossing took place on the tenth day of the first month (v. 19) is significant. It was exactly 40 years earlier to the day that God instructed Israel to prepare to depart from Egypt by setting apart the paschal lambs (Exod. 12:3).

"God had said in his wrath that they should wander forty years in the wilderness, and at last he brought them into Canaan five days before the forty years were ended, to show how little pleasure God takes in punishing, how swift he is to show mercy. God ordered it so that they should enter Canaan four days before the annual solemnity of the passover, and on the very day when the preparation for it was to begin (Exod. xii. 3), because he would have them then to be reminded of their deliverance out of Egypt."⁵⁸

The purposes of the memorial stones were the same as the purpose of the miracle at the Red Sea. They manifested the power of Yahweh to all people (v. 24; cf. Exod. 14:4, 18), and they caused God's people to fear Him (v. 24; cf. Exod. 14:31). "Fear the Lord" is the most common expression calling for faith in God in the Old Testament.⁵⁹

It is a good custom to memorialize God's great acts for us so that we will remember them and so that our children will learn that God is powerful and faithful. Baptism is one such memorial for the Christian, and the Lord's Supper is another.

"In the history of Dallas Seminary, there are just such memorial stones.' More than 40 years ago, Mrs. Howard Taylor told one such story in a pamphlet entitled, Empty Racks and How to Fill Them.'

"In the spring of 1924, plans were being laid for a new seminary to be organized in Dallas, to emphasize above all else the teaching of the Bible itself. Lewis Sperry Chafer, president-elect, had gone to Dundee, Scotland to hold evangelistic meetings at the invitation of a leading manufacturer of that city, in whose home he was a guest. Related Dr. Chafer:

"At four o'clock on a never-to-be-forgotten morning, I wakened with a sense of deep foreboding with regard to the agreement reached in Dallas. It seemed as if an unbearable burden had been thrust upon me. Failure, probable if not certain, was the only thing I could see, and all the forebodings the powers of darkness could devise came rolling like billows over me.

"In great agony of spirit, I cried to God, saying I could not go through the day without some very definite indication of His will in the matter. If such indication were not given, I should have to cable to Dallas requesting them to discontinue the whole project.

"Following that prayer I fell asleep, and later, seated by my host at the breakfast table, was surprised by his asking whether we had any provision in view for the library which would be needed for the new seminary. I told him that we had not, but that since Dr. Griffith Thomas had just died--whose loss we were mourning on both sides of the Atlantic--I had written to our constituency in Dallas asking them to pray definitely that his valuable reference library might be secured for the college.

"I am interested in what you have told me,' he replied, and would like you to purchase these books and send the bill to me. And do not drive too close a bargain; I wish to pay whatever the library is worth.'

"A little later that same morning, I had retired to the study when my host came in and said, Speaking of the College, what about your salary as President?' I at once told him that I had not expected to draw any salary; that nothing was further from my thoughts.

"You will need some financial help,' he replied, and though I cannot give all that would be expected for one in such a position in the United States, I wish to send you personally two thousand dollars a year.'

"Truly my cup ran over! The gift of a library valued at four thousand dollars, and such unexpected provision for my salary--all in one day! Could I doubt that God desired the Evangelical Theological College to go forward?"⁶⁰

Guzik: Jos 4:1-24

Joshua 4 - Memorial Stones

A. Crossing the Jordan River is finished and the ark of the covenant comes from the midst of the river.

1. (1-9) After the nation crosses over, God commands Joshua to set up a memorial of the crossing.

And it came to pass, when all the people had completely crossed over the Jordan, that the LORD spoke to Joshua, saying: "Take for yourselves twelve men from the people, one man from every tribe, and command them, saying, 'Take for yourselves twelve stones from here, out of the midst of the Jordan, from the place where the priests' feet stood firm. You shall carry them over with you and leave them in the lodging place where you lodge tonight.'" Then Joshua called the twelve men whom he had appointed from the children of Israel, one man from every tribe; and Joshua said to them: "Cross over before the ark of the LORD your God into the midst of the Jordan, and each one of you take up a stone on his shoulder, according to the number of the tribes of the children of Israel, that this may be a sign among you when your children ask in time to come, saying, 'What do these stones mean to you?' Then you shall answer them that the waters of the Jordan were cut off before the ark of the covenant of the LORD; when it crossed over the Jordan, the waters of the Jordan were cut off. And these stones shall be for a memorial to the children of Israel forever." And the children of Israel did so, just as Joshua commanded, and took up twelve stones from the midst of the Jordan, as the LORD had spoken to Joshua, according to the number of the tribes of the children of Israel, and carried them over with them to the place where they lodged, and laid them down there. Then Joshua set up twelve stones in the midst of the Jordan, in the place where the feet of the priests who bore the ark of the covenant stood; and they are there to this day.

a. When all the people had completely crossed over the Jordan: Israel was now on the other side of the Jordan - in the Promised Land. But what is life in the Promised Land like? Is it one glorious vacation time after another? No; for Israel it was a place of battle, but most of all, it was a place of trust - they knew they had to trust God with every thing they had, because the challenges only got bigger in the Promised Land - but so did the blessings.

i. Most of us would have wanted to rush on through and take care of Jericho - why not take advantage of the time when they are all afraid of you? But God is never in a hurry; and He knows that beyond us doing something, we must be something for Him - so He takes time out to conquer Israel spiritually before they can conquer Jericho under His guidance.

b. Take for yourselves twelve stones from here, out of the midst of the Jordan, from the place where the priests' feet stood firm Each tribe was to send a representative to take a stone - undoubtedly a large one - from the dry river bed where Israel had crossed over, so the stones could be set up as a memorial.

c. That this may be a sign among you when your children ask in time to come: The purpose of this memorial was so that the people of Israel could teach their children about the great things God had done, so that the work of God would not be forgotten among the generations.

i. We often fail in our trust of God because we forget the great things He has done, and often the faith of our children is weak because they have never been told how great God is and how real His working is in our lives.

d. Then Joshua set up twelve stones in the midst of the Jordan: Joshua also set up a pile of memorial stones in the very bed of the river Jordan, so that when it was lowered in a season of drought, those stones could be seen and would testify of the time that God had completely dried up the Jordan.

i. Especially in a time of drought, we need to remember the great things God has done.

2. (10-18) The nation passes over, the priests come through, and the Jordan returns to its normal flow.

So the priests who bore the ark stood in the midst of the Jordan until everything was finished that the LORD had commanded Joshua to speak to the people, according to all that Moses had commanded Joshua; and the people hurried and crossed over. Then it came to pass, when all the people had completely crossed over, that the ark of the LORD and the priests crossed over in the presence of the people. And the men of Reuben, the men of Gad, and half the tribe of Manasseh crossed over armed before the children of Israel, as Moses had spoken to them. About forty thousand prepared for war crossed over before the LORD for battle, to the plains of Jericho. On that day the LORD exalted Joshua in the sight of all Israel; and they feared him, as they had feared Moses, all the days of his life. Then the LORD spoke to Joshua, saying, "Command the priests who bear the ark of the Testimony to come up from the Jordan." Joshua therefore commanded the priests, saying, "Come up from the Jordan." And it came to pass, when the priests who bore the ark of the covenant of the LORD had come from the midst of the Jordan, and the soles of the priests' feet touched the dry land, that the waters of the Jordan returned to their place and overflowed all its banks as before.

a. So the priests who bore the ark stood in the midst of the Jordan until everything was finished: The priests stood with the ark of the covenant for the entire time it took the nation to cross over. The visible token of the presence of God had to remain in the river through the entire crossing.

b. And the men of Reuben, the men of Gad, and half the tribe of Manasseh crossed over armed before the children of Israel: The people content to settle on the east side of the Jordan stayed on their side of the Jordan, but sent their armies over to fight on behalf of the rest of the nation, just as they had promised (Joshua 1:12-16).

c. On that day the LORD exalted Joshua in the sight of all Israel: God fulfilled His promise to Joshua (Joshua 3:7), raising him up as a great leader for Israel, even as He had done for Moses.

d. The waters of the Jordan returned to their place and overflowed all its banks as before: The manner and timing with which the Jordan returned to its natural flow shows that this event was supernaturally arranged by God.

B. The first work at Gilgal: memorial stones set up.

1. (19-20) The stones are set up as a memorial in Gilgal.

Now the people came up from the Jordan on the tenth day of the first month, and they camped in Gilgal on the east border of Jericho. And those twelve stones which they took out of the Jordan, Joshua set up in Gilgal.

a. They camped in Gilgal: Gilgal will become their base of operations for the conquest of the entire Promised Land. Therefore, it was appropriate that the first work at Gilgal was to set up a memorial to God's great works.

2. (21-24) The purpose of the memorial stones.

Then he spoke to the children of Israel, saying: "When your children ask their fathers in time to come, saying, 'What are these stones?' then you shall let your children know, saying, 'Israel crossed over this Jordan on dry land'; "for the LORD your God dried up the waters of the Jordan before you until you had crossed over, as the LORD your God did to the Red Sea, which He dried up before us until we had crossed over, that all the peoples of the earth may know the hand of the LORD, that it is mighty, that you may fear the LORD your God forever."

a. What are these stones? There was obviously a purpose in the memorial stones for the people of Israel themselves. It is so easy for us to forget the great miracles God has performed on our behalf.

i. We don't remember the past great works of God so that we can live in a dreamland of the past, thinking that the best days of our Christian experience are behind us. We remember them as a point of faith, so we can trust God for greater and greater works in the future, because we have seen and experienced His past faithfulness.

b. Then you shall let your children know: There was an important purpose for their children, so they would have a point of contact with God's work in the past, and remember that God's work did not begin with them and their time.

c. That all the peoples of the earth may know the hand of the LORD: There was also a purpose for the world, so they would know that there is a God in heaven who can work miracles, a God they should seek with all their heart.

© 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 4 (Chapter Introduction)

Overview

Jos 4:1, Twelve men are appointed to take twelve stones for a memorial out of Jordan; Jos 4:9, Twelve other stones are set up in the midst of Jordan; Jos 4:10, The people pass over; Jos 4:14, God magnifies Joshua; Jos 4:15, The priests commanded to come out of Jordan; Jos 4:20, The twelve stones are pitched in Gilgal.

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 4 (Chapter Introduction)

CHAPTER 4

God commands them to carry twelve stones for a memorial out of Jordan; Joshua orders it; the people perform, Jos 4:1-8 . Twelve other stones set up for a memorial in the midst of Jordan, Jos 4:9 . The people pass over: the order they observe, Jos 4:10-13 . God magnifies Joshua, Jos 4:14 . The priests with the ark are commanded to come up out of Jordan, Jos 4:15-17 . The waters return, Jos 4:18 . The time of this passage, Jos 4:19 . Twelve stones set up in Gilgal; to what purpose declared, Jos 4:20-24 .

This was commanded before, Jos 3:12 , and is here repeated with enlargement, as being now to be put in execution.

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 4 (Chapter Introduction)

(Jos 4:1-9) Stones taken out of Jordan.

(Jos 4:10-19) The people pass through Jordan.

(Jos 4:20-24) The twelve stones placed in Gilgal.

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 4 (Chapter Introduction)

This chapter gives a further account of the miraculous passage of Israel through Jordan. I. The provision that was made at that time to preserve the memorial of it, by twelve stones set up in Jordan (Jos 4:9) and other twelve stones taken up out of Jordan (Jos 4:1-8). II. The march of the people through Jordan's channel, the two tribes first, then all the people, and the priests that bore the ark last (Jos 4:10-14). III. The closing of the waters again upon their coming up with the ark (Jos 4:15-19). IV. The erecting of the monument in Gilgal, to preserve the remembrance of this work of wonder to posterity (Jos 4:20-24).

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

Aharoni, Yohanan. "The Province-List of Judah." Vetus Testamentum 9 (1959):225-46.

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.

Beek, M. A. "Rahab in the Light of Jewish Exegesis." In Von Kanaan bis Kerala, pp. 37-44. Edited by W. C. Delsman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

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

Briggs, Peter. "Testing the Factuality of the Conquest of Ai Narrative in the Book of Joshua." Paper presented at the annual meeting of the Evangelical Theological Society, Colorado Springs, Colo., Nov. 15, 2001.

Bush, George. Notes on Joshua. New York: Newman & Ivison, 1852; reprint ed., Minneapolis: James & Klock, 1976.

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.

Cawood, John. "The Godly Features of Caleb." Confident Living 44:10 (November 1986):53-55.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

_____. "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.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

_____. "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.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davis, Dale Ralph. No Falling Words. Grand Rapids: Baker Book House, 1988.

Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. 1970; reprint ed., Grand Rapids: Baker Book House, 1980.

Dearman, J. Andrew. "The Problem of War in the Old Testament: War, Peace, Justice." Austin Seminary Bulletin 99:3 (October 1983):5-14.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Fensham, F. Charles. "The Treaty Between Israel and the Gibeonites." Biblical Archaeologist 27:3 (1964):96-100.

Finkelstein, Israel. "Shiloh Yields Some, But Not All, of Its Secrets." Biblical Archaeology Review 12:1 (January-Feburary 1986):22-41.

Foster, Harry. "Joshua. Walking into Battle." Toward the Mark 11:6 (November-December 1982):116-19.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Goetz, Ronald. "Joshua, Calvin, and Genocide." Theology Today 32 (October 1975):263-74.

Good, Robert M. "The Just War in Ancient Israel." Journal of Biblical Literature 104:3 (September 1985):385-400.

Hall, J. Contemplations on the Old and New Testaments. London: T. Nelson and Sons, 1859.

Henry, Matthew. Commentary on the Whole Bible. Edited by Leslie F. Church. Grand Rapids: Zondervan Publishing House, 1961.

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

Herr, Larry G. "What Archaeology Can and Cannot Do." Ministry 56:2 (February 1983):28-29.

Hess, Richard S. Joshua: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, England, and Downers Grove, Ill.: Inter-Varsity Press, 1996.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1983.

Holladay, John S., Jr. "The Day(s) the Moon Stood Still." Journal of Biblical Literature 87 (1968):167-78.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Howard, David M., Jr. "Three Days' in Joshua 1-3: Resolving a Chronological Conundrum." Journal of the Evangelical Theological Society 41:4 (December 1998):539-50.

Hughes, R. Kent. Living on the Cutting Edge. Westchester, Ill.: Good News Publishers, Crossway Books, 1987.

Isserlin, B. S. J. "Israelite Architectural Planning and the Question of the Level of Secular Learning an Ancient Israel." Vetus Testamentum 34:2 (April 1984):169-78.

Jacobsen, Henry. Claiming God's Promises. New ed. Bible Knowledge series. Wheaton: Scripture Press, 1963.

Jamieson, Robert; A. R. Fausset; and David Brown. A Commentary Critical, Experimental and Practical on the Old and New Testaments. 6 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1948.

Jefferys, William H. "Sun, Stand Thou Still': An Astronomical Critique of a Creationist Biblical Chronology." Creation/Evolution 21 (Summer 1987):18-30.

Jensen, Irving L. Joshua. Everyman's Bible Commentary series. Chicago: Moody Press, 1966.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Zecharia. "The Conquest of Northern Palestine in Joshua and Judges." Proceedings of the Fifth World Congress of Jewish Studies. Vol 1. Jerusalem: World Union of Jewish Studies, 1969.

Kearney, Peter J. "The Role of the Gibeonites in the Deuteronomic History." Catholic Biblical Quarterly 35:1 (1973):1-19.

Keil, C. F., and Franz Delitzsch. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelso, J. L. Archaeology and Our Old Testament Contemporaries. Grand Rapids: Zondervan Publishing House, 1966.

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

Kempinski, Aharon. "Joshua's Altar--An Iron Age I Watchtower." Biblical Archaeology Review 12:1 (January-February 1986):42, 44-49.

Kenyon, Kathleen M. The Bible and Recent Archaeology. Atlanta: John Knox Press, 1978.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. 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.

Kline, Meredith G. "Deuteronomy." In The Wycliffe Bible Commentary, pp. 155-204. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Kuyper, Abraham. Women of the Old Testament. Reprint ed. Grand Rapids: Zondervan Publishing House, 1961.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 2: Numbers-Ruth, by John Peter Lange, William J. Schroeder, F. R. Fay, and Paulus Cassel. Translated by Samuel T. Lowrie, A Gosman, George R. Bliss, and P. H. Steenstra.

Laughlin, John C. H. "Dan." Biblical Illustrator 9:4 (Summer 1983):40-46.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Macartney, Clarence. The Greatest Texts of the Bible. Nashville: Abingdon, 1947.

Machlin, Milt. "Joshua and the Archaelolgist." Reader's Digest 137:821 (September 1990):135-40.

Madvig, Donald H. "Joshua." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Mattill, A. J., Jr. "Representative Universalism and the Conquest of Canaan." Concordia Theological Monthly 35:1 (1967):8-17.

Mayes, A. D. H. "The Gibeonites as a Historical and Theological Problem in the Old Testament." Proceedings of the Irish Biblical Association 10 (1986):13-25.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "The Late Bronze/Early Iron Age Transition and the Emergence of Israel." Bibliotheca Sacra 152:606 (April-June 1995):145-62.

_____. "Palestinian Archaeology and the Date of the Conquest: Do Tells Tell Tales?" Grace Theological Journal 3:1 (Spring 1982):107-21.

Meyer, Frederick B. Joshua. New York: Fleming H. Revell, n.d.; reprint ed., Fort Washington, Pa.: Christian Literature Crusade, 1977.

Milgrom, Jacob. "The Levitical Town: An Exercise in Realistic Planning." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):185-88.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Mosca, Paul G. "Who Seduced Whom? A Note on Joshua 15:18//Judges 1:14." Catholic Biblical Quarterly 46 (1984):18-22.

Na'aman, Nadav. "Habiru and Hebrews: The Transfer of a Social Term to the Literary Sphere." Journal of Near Eastern Studies 45:4 (October 1986):271-88.

Nelson, Richard D. "Josiah in the Book of Joshua." Journal of Biblical Literature 100:4 (1981):531-40.

The New Bible Dictionary, 1962 ed. S.v. "Hazor," by T. C. Mitchell, pp. 507-8.

Palau, Luis. The Moment to Shout. Portland: Multnomah Press, 1977.

Paterson, John H. "The Touchy Tribe." Toward the Mark 16:6 (November-December 1987):110-13.

Peckham, Brian. "The Composition of Joshua 3-4." Catholic Biblical Quarterly 46:3 (July 1984):413-31.

Pfeiffer, Charles F. Ras Shamra and the Bible. Grand Rapids: Baker Book House, 1962.

_____. Tell El Amarna and the Bible. Grand Rapids: Baker Book House, 1963.

"Possessing the Land." Christianity Today, 18 April 1986, p. 19.

Rattigan, Mary. "Hazor and Its Significance." The Bible Today 23:1 (January 1985):44-50.

Riley, W. B. "The Challenge to Carry On." Reprinted in Fundamentalist Journal 2:2 (February 1983):39-41.

Schaeffer, Francis A. Joshua and the Flow of Biblical History. Downers Grove, Ill.: InterVarsity Press, 1975.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Scroggie, W. Graham. The Land and Life of Rest. London: Pickering & Inglis Ltd., 1950.

Seger, Joe D. "Investigations at Tell Halif, Israel, 1976-1980." Bulletin of the American Schools of Oriental Research 252 (Fall 1983):1-23.

Sell, Henry T. Bible Study by Periods. Chicago: Fleming H. Revell Co., 1899.

Shanks, Hershel. "Two Early Cult Sites Now Questioned." Biblical Archaeology Review 14:1 (January-February 1988):48-52.

"Space Men And Astronauts Read Bible, Find Missing Day." McKinney [Texas] Examiner,14 May 1970, sec. 2, p. 1.

Stockton, Ronald. "Possessing the Land: a chronology of events in the dispute over Palestine." Christianity Today, April 18, 1986, p. 19.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thompson, J. A. "War in Ancient Israel." Buried History 21:3 (April 1985):61-69.

Thompson, Leonard L. "The Jordan Crossing: Sidqot Yahweh and World Building." Journal of Biblical Literature 100:3 (1981):343-58.

Unger, Merrill F. Introductory Guide to the Old Testament. Grand Rapids: Zondervan Publishing House, 1951.

Ussishkin, David. "Lachish--Key to the Israelite Conquest of Canaan?" Biblical Archaeology Review 13:1 (January-February 1987):18-39.

Waltke, Bruce K. "Palestinian Artifactual Evidence Supporting the Early Date of the Exodus." Bibliotheca Sacra 129:513 (January-March 1972):33-47.

Waterhouse, Douglas. "Who Are the Habiru of the Amarna Letters?" Journal of the Adventist Theological Society 12:1 (Spring 2001):31-42.

Weinfeld, Moshe. The Promise of the Land: The Inheritance of the Land of Canaan by the Israelites. The Taubman Lectures in Jewish Studies series. Berkeley: University of California Press, 1993.

West, Jim. "Rahab's Justifiable Lie." Christianity and Civilization 2 (Winter 1983):66-74.

Wilson, Robert Dick. "Understanding The Sun Stood Still.'" In Classical Evangelical Essays in Old Testament Interpretation, pp. 61-65. Edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Wood, Bryant G. "Did the Israelites Conquer Jericho?" Biblical Archaeology Review 16:2 (1990):44-59.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Yamauchi, Edwin M. "The Proofs, Problems, and Promises of Biblical Archaeology." Journal of the American Scientific Affiliation 36:3 (September 1984):129-38.

Zertal, Adam. "Has Joshua's Altar Been Found on Mt. Ebal?" Biblical Archaeology Review 11:1 (January-February 1985):26-42.

_____. "How Can Kempinski Be So Wrong!" Biblical Archaeology

Review 12:1 (January-February 1986):43, 49-53.

Zevit, Ziony. "Archaeological and Literary Stratigraphy in Joshua 7-8." Bulletin of the American Schools of Oriental Research 251 (Summer 1983):23-35.

_____. "The Problem of Ai." Biblical Archaeology Review 11:2 (March-April 1985):58-69.

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 4 (Chapter Introduction)

INTRODUCTION TO JOSHUA 4

This chapter relates an order, that is men, should take twelve stones out of the midst of Jordan, and carry them to the first place they lodged at as a memorial of their passage over it, Jos 4:1; and how Joshua set up twelve other stones in the river itself, Jos 4:9; and how many of the tribes of Reuben, Gad, and Manasseh, went before the Israelites when they passed over, Jos 4:10; which being done, the priests were ordered to come out of Jordan, when the waters returned to their place, Jos 4:15; The time when this miracle was wrought is observed, Jos 4:19; and an account is given of Joshua's pitching the twelve stones taken out of Jordan in Gilgal, and the use they were to be of in future time, Jos 4:20.