Text -- Joshua 5:15 (NET)

5:15 The commander of the Lord’s army answered Joshua, “Remove your sandals from your feet, because the place where you stand is holy.” Joshua did so.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 5:15

In token of reverence and subjection.

Wesley: Jos 5:15

Consecrated by my presence. The very same orders which God gave to Moses at the bush, when he was sending him to bring Israel out of Egypt, he here gives to Joshua, for the confirming his faith, that as he had been with Moses, so he would be with him.

Clarke: Jos 5:15

Loose thy shoe from off thy foot, etc. - These were the same words which the angel, on Mount Sinai, spoke to Moses; (see Exo 3:5-8); and from this it seems likely that it was the same person that appeared in both places: in the first, to encourage Moses to deliver the oppressed Israelites, and bring them to the promised land; in the second, to encourage Joshua in his arduous labor in expelling the ancient inhabitants, and establishing the people in the inheritance promised to their fathers. There is scarcely a more unfortunate division of chapters in the whole Bible than that here. Through this very circumstance many persons have been puzzled to know what was intended by this extraordinary appearance, because they supposed that the whole business ends with the chapter, whereas, it is continued in the succeeding one, the first verse of which is a mere parenthesis, simply relating the state of Jericho at the time that Joshua was favored by this encouraging vision. We may draw two useful reflections from the subjects of this chapter: -

1.    As the manna had now failed, the people always greatly addicted to incredulity, might have been led to imagine that God had now given them up, and would be no longer in their armies, had he not given them this strong assurance, that the Angel of his presence should be with them as the guide and protector of the whole camp; for Joshua undoubtedly informed them of the encouragement he had received from the captain of the Lord’ s host

2.    By this vision he showed them that their help came from himself, and that it was not by human might or power, but by the Lord of hosts, they were to have the victory over all their adversaries; and he gave them the most convincing proof of this in the miraculous destruction of Jericho. By this means he continued to keep them dependent on his arm alone, without which dependence the spirit of religion could not have been preserved among them.

Calvin: Jos 5:15

15.Loose thy shoe from off thy foot, etc To give additional sanctity to the vision, the great Angel requires as a sign of reverence and fear that Joshua put off his shoes. Moses relates, (Exo 3:5) that the same command was given to him on Mount Sinai, and for no other reason than that the Lord there manifested his glory. For one place cannot have a greater sanctity than another, except God deigns specially to make it so. Thus Jacob exclaims, (Gen 28:17 ⁶⁰) that the place where he had known God more nearly is the house of God, a dreadful place, and the gate of heaven. Here, therefore, when God orders his holy servant to take off his shoes, he by this ceremony attests the reality of his presence, and adds more weight to the vision; not that nakedness of feet is of itself of any value in the worship of God, but because the weakness of men requires to be aided by helps of this kind, that they may the better excite and prepare themselves for veneration. Moreover, as God by his presence sanctifies the places in which he appears, I think it probable that the expression, holy ground, is in part commendatory of the excellence of the land of Canaan, which God had chosen for his own habitation and the seat of his pure worship. Hence in various passages it is called “his rest.” (Psa 95:11, and Psa 132:14 ⁶¹) In the end of the verse Joshua is praised for his obedience, that posterity might learn by his example to cultivate pure piety in that land. There seems thus to be a kind of tacit comparison or antithesis, by which the land of Canaan is extolled above all other countries. ⁶²

Defender: Jos 5:15

Unseen by the Israelites, a host of angels accompanied them as they prepared to fight the Canaanites. (Note similar references to God's hosts in Gen 32:1, Gen 32:2; 2Ki 6:16, 2Ki 6:17; 2Ki 7:6)."

TSK: Jos 5:15

Loose : Exo 3:5; Act 7:32, Act 7:33; 2Pe 1:18

And Joshua : Many persons have been puzzled to know what was intended by this extraordinary appearance of the angel to Joshua, because they supposed that the whole business ends with the chapter; whereas it is continued in the succeeding one, the first verse of which is a mere parenthesis, simply relating to the state of Jericho at the time when Joshua was favoured with this encouraging vision; by which he was shewn that their help came from God alone, and that it was not by human might or power, but by the Lord of hosts they were to obtain the victory.

Commentary -- Word/Phrase Notes (per Verse)

Poole: Jos 5:15

Loose thy shoe from off thy foot in token of reverence and subjection: see on Exo 3:5 . The place is holy, consecrated by my presence; which when it was withdrawn, it was no more holy than any other place, the reason of its holiness being removed.

Haydock: Jos 5:15

Worshipping. Not with divine honour, but with a religious veneration of an inferior kind, suitable to the dignity of his person. (Challoner) ---

He styles the angel Adonai, which is a title frequently given to men; and hence he does not seem to have designed to give him supreme worship. (Calmet) ---

If he did, (Haydock) it was referred to God. (Calmet) (Exodus xx.)

Gill: Jos 5:15

And the Captain of the Lord's host said unto Joshua,.... As a trial and proof of his obedience to him:

loose thy shoe from off thy foot; which is to be understood literally, as when the like was commanded Moses at Horeb, Exo 3:5; though some interpret it figuratively; as Abarbinel,"remove from thee such thoughts that thou shall take this city by strength:"

for the place whereon thou standest is holy; because of the presence of this Person, and as long as he was there, though afterwards was as another place; the Jewish commentator, last mentioned, thinks this intimates that the city, and all in it (and all round about it), should be "cherem", devoted, and so be holy to the Lord:

and Joshua did so; loosed his shoe from his foot, in obedience to the Captain of the Lord's host, thereby giving proof of his readiness, willingness, and alacrity to serve under him.

Commentary -- Verse Range Notes

TSK Synopsis: Jos 5:1-15

1 The Canaanites are afraid.

2 Joshua renews circumcision.

10 The passover is kept at Gilgal

12 They eat the corn of the land and the manna ceases.

13 An angel appears to Joshua.

MHCC: Jos 5:13-15

We read not of any appearance of God's glory to Joshua till now. There appeared to him one as a man to be noticed. This Man was the Son of God, the eternal Word. Joshua gave him Divine honours: he received them, which a created angel would not have done, and he is called Jehovah, Jos 6:2. To Abraham he appeared as a traveller; to Joshua as a man of war. Christ will be to his people what their faith needs. Christ had his sword drawn, which encouraged Joshua to carry on the war with vigour. Christ's sword drawn in his hand, denotes how ready he is for the defence and salvation of his people. His sword turns every way. Joshua will know whether he is a friend or a foe. The cause between the Israelites and Canaanites, between Christ and Beelzebub, will not admit of any man's refusing to take one part or the other, as he may do in worldly contests. Joshua's inquiry shows an earnest desire to know the will of Christ, and a cheerful readiness and resolution to do it. All true Christians must fight under Christ's banner, and they will conquer by his presence and assistance.

Matthew Henry: Jos 5:13-15

We have hitherto found God often speaking to Joshua, but we read not till now of any appearance of God's glory to him; now that his difficulties increased his encouragements were increased in proportion. Observe,

I. The time when he was favoured with this vision. It was immediately after he had performed the great solemnities of circumcision and the passover; then God made himself known to him. Note, We may then expect the discoveries of the divine grace when we are found in the way of our duty and are diligent and sincere in our attendance on holy ordinances.

II. The place where he had this vision. It was by Jericho; in Jericho, so the word is; in it by faith and hope, though as yet he had not begun to lay siege to it; in it in thought and expectation; or in the fields of Jericho, hard by the city. There, it should seem, he was all alone, fearless of danger, because sure of the divine protection. There he was (some think) meditating and praying; and to those who are so employed God often graciously manifests himself. Or perhaps there he was to take a view of the city, to observe its fortifications, and contrive how to attack it; and perhaps he was at a loss within himself how to make his approaches, when God came and directed him. Note, God will help those that help themselves. Vigilantibus non dormientibus succurrit lex - The law succours those who watch, not those who sleep. Joshua was in his post as a general, when God came and made himself known as Generalissimo.

III. The appearance itself. Joshua, as is usual with those that are full of thought and care, was looking downwards, his eyes fixed on the ground, when of a sudden he was surprised with the appearance of a man who stood before him at some little distance, which obliged him to lift up his eyes, and gave a diversion to his musings, v. 13. He appeared to him as a man, but a considerable man, and one fit to be taken notice of. Now, 1. We have reason to think that this man was the Son of God, the eternal Word, who, before he assumed the human nature for a perpetuity, frequently appeared in a human shape. So bishop Patrick thinks, consonant to the judgment of the fathers. Joshua gave him divine honours, and he received them, which a created angel would not have done, and he is called Jehovah, Jos 6:2. 2. He here appeared as a soldier, with his sword drawn in his hand. To Abraham in his tent he appeared as a traveller; to Joshua in the field as a man of war. Christ will be to his people what their faith expects and desires. Christ had his sword drawn, which served, (1.) To justify the war Joshua was engaging in, and to show him that it was of God, who gave him commission to kill and slay. If the sovereign draw the sword, this proclaims war, and authorizes the subject to do so too. The sword is then well drawn when Christ draws it, and gives the banner to those that fear him, to be displayed because of the truth, Psa 60:4. (2.) To encourage him to carry it on with vigour; for Christ's sword drawn in his hand denotes how ready he is for the defence and salvation of his people, who through him shall do valiantly. His sword turns every way.

IV. The bold question with which Joshua accosted him; he did not send a servant, but stepped up to him himself, and asked, Art thou for us or for our adversaries? which intimates his readiness to entertain him if he were for them, and to fight him if he were against them. This shows, 1. His great courage and resolution. He was not ruffled by the suddenness of the appearance, nor daunted with the majesty and bravery which no doubt appeared in the countenance of the person he saw; but, with a presence of mind that became so great a general, put this fair question to him. God had bidden Joshua be courageous, and by this it appears that he was so; for what God by his word requires of his people he does by his grace work in them. 2. His great concern for the people and their cause; so heartily has he embarked in the interests of Israel that none shall stand by him with the face of a man but he will know whether he be a friend or a foe. It should seem, he suspected him for an enemy, a Goliath that had come to defy the armies of the living God, and to give him a challenge. Thus apt are we to look upon that as against us which is most for us. The question plainly implies that the cause between the Israelites and the Canaanites, between Christ and Beelzebub, will not admit of a neutrality. He that is not with us is against us.

V. The account he gave of himself, Jos 5:14. "Nay, not for your adversaries, you may be sure, but as captain of the host of the Lord have I now come, not only for you as a friend, but over you as commander in chief."Here were now, as of old (Gen 32:2), Mahanaim, two hosts, a host of Israelites ready to engage the Canaanites and a host of angels to protect them therein, and he, as captain of both, conducts the host of Israel and commands the host of angels to their assistance. Perhaps in allusion to this Christ is called the captain of our salvation (Heb 2:10), and a leader and commander to the people, Isa 55:4. Those cannot but be victorious that have such a captain. He now came as captain to review the troops, to animate them, and to give the necessary orders for the besieging of Jericho.

VI. The great respect Joshua paid him when he understood who he was; it is probable that he perceived, not only by what he said but by some other sensible indications, that he was a divine person, and not a man. 1. Joshua paid homage to him: He fell on his face to the earth and did worship. Joshua was himself general of the forces of Israel, and yet he was far from looking with jealousy upon this stranger, who produced a commission as captain of the Lord's host above him; he did not offer to dispute his claims, but cheerfully submitted to him as his commander. It will become the greatest of men to be humble and reverent in their addresses to God. 2. He begged to receive commands and directions from him: What saith my Lord unto his servant? His former question was not more bold and soldier-like than this was pious and saint-like; nor was it any disparagement to the greatness of Joshua's spirit thus to humble himself when he had to do with God: even crowned heads cannot bow to low before the throne of the Lord Jesus, who is King of kings, Psa 2:10, Psa 2:11; Psa 72:10, Psa 72:11; Rev 19:16. Observe, (1.) The relation he owns between himself and Christ, that Christ was his Lord and himself his servant and under his command, Christ his Captain and himself a soldier under him, to do as he is bidden, Mat 8:9. Note, The foundation of all acceptable obedience is laid in a sincere dedication of ourselves, as servants to Jesus Christ as our Lord, Psa 16:2. (2.) The enquiry he makes pursuant to this relation: What saith my Lord? which implies an earnest desire to know the will of Christ, and a cheerful readiness and resolution to do it. Joshua owns himself an inferior officer, and stands to receive orders. This temper of mind shows him fit for the post he was in; for those know best how to command that know how to obey.

VII. The further expressions of reverence which this divine captain required from Joshua (Jos 5:15): Loose thy shoe from off thy foot, in token of reverence and respect (which with us are signified by uncovering the head), and as an acknowledgment of a divine presence, which, while it continued there, did in a manner sanctify the place and dignify it. We are accustomed to say of a person for whom we have a great affection that we love the very ground he treads upon; thus Joshua must show his reverence for this divine person, he must not tread the ground he stood on with his dirty shoes, Ecc 5:1. Outward expressions of inward reverence, and a religious awe of God, well become us, and are required of us, whenever we approach to him in solemn ordinances. Bishop Patrick well observes here that the very same orders that God gave to Moses at the bush, when he was sending him to bring Israel out of Egypt (Exo 3:5), her here gives to Joshua, for the confirming of his faith in the promise he had lately given him, that as he had been with Moses so he would be with him, Jos 1:5. Had Moses such a presence of God with him as, when it became sensible, sanctified the ground? So had Joshua.

And ( lastly ) Hereby he prepares him to receive the instructions he was about to give him concerning the siege of Jericho, which this captain of the Lord's host had now come to give Israel possession of.

Keil-Delitzsch: Jos 5:13-15

Appearance and Message of the Angel of the Lord. - Jos 5:13-15. When Joshua was by Jericho, בּיריחו , lit., in Jericho ( בּ expressing immediate proximity, the entrance as it were into some other object, vid., Ewald , §217), - that is to say, inside it in thought, meditating upon the conquest of it-he saw, on lifting up his eyes, a man standing before him with a drawn sword in his hand; and on going up to him, and asking, "Dost thou belong to us or to our enemies?" he received this reply: " Nay ( לא is not to be altered into לו , which is the reading adopted in the Sept. , Syr., and a few MSS), but I am the prince of the army of Jehovah; now I am come." The person who had appeared neither belonged to the Israelites nor to their enemies, but was the prince of the army of Jehovah, i.e., of the angels. "The Lord's host" does not mean "the people of Israel, who were just at the commencement of their warlike enterprise,"as v . Hofmann supposes; for although the host of Israel who came out of Egypt are called "the hosts of the Lord"in Exo 12:41, the Israelites are never called the host or army of Jehovah (in the singular). "The host of Jehovah"is synonymous with "the host of heaven"(1Ki 22:19), and signifies the angels, as in Psa 148:2 and Psa 103:21. With the words "now I am come," the prince of the angels is about to enter upon an explanation of the object of his coming; but he is interrupted in his address by Joshua, who falls down before him, and says, "What saith my lord to his servant?" so that now he first of all commands Joshua to take off his shoes, as the place on which he stands is holy. It by no means follows that because Joshua fell down upon the ground and ישׁתּחוּ ( Eng . Ver. "did worship" ), he must have recognised him at once as the angel of the Lord who was equal with God; for the word השׁתּחוה , which is connected with the falling down, does not always mean divine worship, but very frequently means nothing more than the deep Oriental reverence paid by a dependant to his superior or king (e.g., 2Sa 9:6; 2Sa 14:33), and Joshua did not address the person who appeared to him by the name of God, אדני , but simply as אדני , "My lord."In any case, however, Joshua regarded him at once as a superior being, i.e., an angel. And he must have recognised him as something more than a created angel of superior rank, that is to say, as the angel of Jehovah who is essentially equal with God, the visible revealer of the invisible God, as soon as he gave him the command to take off his shoes, etc. - a command which would remind him of the appearance of God to Moses in the burning bush, and which implied that the person who now appeared was the very person who had revealed himself to Moses as the God of Abraham, Isaac, and Jacob. (On the meaning of the command to take off the shoes, see the exposition of Exo 3:5.) The object of the divine appearance was indicated by the drawn sword in the hand (cf. Num 22:31), by which he manifested himself as a heavenly warrior, or, as he describes himself to Joshua, as prince of the army of Jehovah. The drawn sword contained in itself this practical explanation: "I am now come with my heavenly army, to make war upon the Canaanites, and to assist thee and thy people" (Seb . Schmidt) . It was not in a vision that this appearance took place, but it was an actual occurrence belonging to the external world; for Joshua saw the man with the drawn sword at a certain distance from himself, and went up to him to address him, - a fact which would be perfectly incompatible with an inward vision.

Constable: Jos 5:13--13:1

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

Before Israel entered the land of Canaan, God had been preparing for His people to take possession of it by sovereignly directing the political affairs of Egypt. Egypt had maintained control over Canaan for many years. However with the ascension of Pharaoh Amenhotep II (1417--1379 B.C.) to the throne, Egyptian interest in Canaanite affairs began to decline. Consequently some of the Canaanite kings asserted their independence from Egyptian control and began to increase their influence and to dominate their neighbors. In addition, foreigners besides the Israelites invaded portions of Canaan. Some of the victims of oppression wrote letters to Pharaoh asking for Egyptian assistance. They sent these letters to Amarna, the capital of Egypt at this time, and they are known today as the Amarna Letters. They wrote these documents in cuneiform script. Archaeologists discovered them at Amarna in A.D. 1887. They provide much valuable information on the political and military climate in Canaan during the period of Israel's conquests.⁶⁹

"While Akhenaten [Amenhotep III, 1379-1361 B.C., the son and successor of Amenhotep II] spent his life preoccupied with religious reform, Egyptian prestige in Asia sank to a low ebb. As the Amarna Letters abundantly show, no effort was made by the court to answer the frantic appeals for help made by some princes who still professed loyalty to Egypt. The most common complaint in these letters is that unless Egypt would send troops urgently the land would fall into the hands of the Khapiru. Some historians are inclined to see in these Khapiru the Hebrews of the Bible who at this time were overrunning Palestine."⁷⁰

When the Israelites began their conquest, the Canaanite city-states did not have the protection of Egypt or any other strong world power that they had enjoyed in the past.

Constable: Jos 5:13--7:1

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

5:13-15 "Despite Joshua's long military experience he had never led an attack on a fortified city that was prepared for a long siege. In fact, of all the walled cities in Palestine, Jericho was probably the most invincible. There was also the question of armaments. Israel's army had no siege engines, no battering rams, no catapults, and no moving towers. Their only weapons were slings, arrows, and spears--which were like straws against the walls of Jericho."⁷¹

As Joshua contemplated attacking Jericho, the Angel of the Lord appeared to him and assured him of victory.⁷²

"The Canaanite spectre had hatched in Noah's tent (Gen. 9:20-27), had evolved for generations, and now in Joshua's day would be tolerated by God no longer."⁷³

Evidently Joshua was reconnoitering near Jericho only about two miles from Gilgal. He was planning his strategy when he met the Man who identified Himself as the Captain (Prince) of the Lord's host (angelic army; cf. 1 Kings 22:19; 2 Kings 6:8-17; Ps. 148:2; Matt. 26:53; Heb. 1:14). It is obvious that Joshua perceived this Man as a mighty warrior standing before him with sword drawn ready for battle (cf. Num. 22:23; 1 Chron. 21:16). As soon as the Stranger identified Himself, Joshua bowed before Him acknowledging His superiority.

"The stranger's response put everything in proper perspective. God is sovereign. It is never a question whether God is on our side but whether we are on God's side. . . . The purpose of this encounter was not to impart commands but to inspire Joshua with humility and reverence and to instill in him the confidence that God was with him and was in control (cf. 1:9)."⁷⁴

The command to remove his sandals (v. 15) would have convinced Joshua that this was the same God who appeared to Moses at the burning bush (Exod. 3:5).

"As Moses went to investigate the bush (Exod 3:3), so Joshua goes to investigate the mysterious figure confronting him (5:13b)."⁷⁵

"The strange confrontation of 5:13-15 resembles that between Jacob and the man of God at Peniel (Gn. 32:22-32) and that between Moses and the burning bush (Ex. 3:1-4:17). In each case, the human protagonist encounters a divine messenger before facing a life-and-death conflict . . ."⁷⁶

Joshua would hardly have submitted as he did if he had not believed that this Man was the Angel of the Lord (cf. Exod. 3:5; Num. 22:31).

"The scene thus pictures Joshua as the totally obedient servant doing precisely what the divine messenger requires."⁷⁷

God not only instructed Joshua concerning what he should do in the battle ahead, but this theophany assured Joshua that Yahweh would also personally lead His people in battle. We need not conclude, however, that this divine Leader continued to be visible after this. There is no reference to Him in the record of the battle that follows. His appearance on this occasion simply impressed Joshua with the fact that God would be leading Israel.

"The whole sequence--circumcision, Passover, and theophany--emphatically declared that the Israel of conquest was the Israel of exodus. The God who had saved his people out of Egypt would now save them in Canaan."⁷⁸

6:1-5 The parenthetic comment about Jericho that opens this chapter (v. 1) emphasizes the fact that the city had strong fortifications.

As in the previous section, the writer recorded the command of God first (vv. 2-5; cf. Ps. 108:12-13) and then Joshua's execution of the command (vv. 6-21; cf. 3:7-8; 4:1-3, 15-16). Unlike Moses, who at the burning bush argued at length with the Lord about His plan (Exod. 3:11-4:17), Joshua obeyed without question.

6:6-14 The terms "Lord" and "ark" occur interchangeably here (v. 8). The Lord was over the ark, and the ark represented the Lord's presence.

Evidently the whole Israelite nation did not march around the walls of Jericho. Only warriors and priests circled the city (vv. 3, 4, 6, 9, et al.). The "people" referred to in the context (v. 7, 16, et al.) were these people, not all the Israelites. Probably representatives of the tribes participated in this march rather than all the soldiers of Israel. The line of march was as follows: soldiers, priests, the ark, and more soldiers (vv. 6-9, 13).

Jericho was not a large city. Archaeological excavations have revealed that its walls enclosed only about eight and one-half acres. The main part of the Dallas Seminary campus covers about 12 acres.

The trumpets the priests blew (vv. 4, 9, et al.) were not the long silver trumpets but rams horns (shophars). The blowing of trumpets in Israel reminded the people of God's activity for them. The priests used them to call the people to follow God who was going before them in the wilderness. Both functions were applicable on this occasion. The trumpet blasts signaled judgment to the Canaanites but victory to the Israelites (cf. 1 Cor. 15:51; 1 Thess. 4:10-17).

"The first time that we read of a trumpet-blast is at Sinai, where the Lord announced His descent upon the mount to the people assembled at the foot to receive Him, not only by other fearful phenomena, but also by a loud and long-continued trumpet-blast (Ex. xix. 16, 19, xx. 14 (18). After this we find the blowing of trumpets prescribed as part of the Israelitish worship in connection with the observance of the seventh new moon's day (Lev. xxiii. 24), and at the proclamation of the great year of jubilee (Lev. xxv. 9). Just as the trumpet-blast heard by the people when the covenant was made at Sinai was as it were a herald's call, announcing to the tribes of Israel the arrival of the Lord their God to complete His covenant and establish His kingdom upon earth; so the blowing of trumpets in connection with the round of feasts was intended partly to bring the people into remembrance before the Lord year by year at the commencement of the sabbatical month, that He might come to them and grant them the Sabbath rest of His kingdom, and partly at the end of every seven times seven years to announce on the great day of atonement the coming of the great year of grace and freedom, which was to bring to the people of God deliverance from bondage, return to their own possessions, and deliverance from the bitter labours of this earth, and to give them a foretaste of the blessed and glorious liberty to which the children of God would attain at the return of the Lord to perfect His kingdom (vid. Pentateuch, vol. ii, p. 466-7). But when the Lord comes to found, to build up, and to perfect His kingdom upon earth, He also comes to overthrow and destroy the worldly power which opposes His kingdom. The revelation of the grace and mercy of God to His children, goes ever side by side with the revelation of justice and judgment towards the ungodly who are His foes. If therefore the blast of trumpets was the signal to the congregation of Israel of the gracious arrival of the Lord its God to enter into fellowship with it, no less did it proclaim the advent of judgment to an ungodly world."⁷⁹

6:15-21 The warriors and priests were to remain silent as they circled the city each time except the last. God evidently used this strategy to impress on the people of Jericho, as well as the Israelites, that the deliverance was not by human might or power. It was by the Spirit of the Lord (cf. Zech. 4:6). He commanded the final shout on the seventh day to announce His destruction of the wall. It was a shout of joy for the Israelites.

"To emphasize the divine intervention, no secondary causes for the collapse of the wall are mentioned. It would be no less a miracle were we to find that God used an earthquake to bring the walls down."⁸⁰

The writer did not explain the reasons for Israel circling Jericho once a day for six days and then seven times the seventh day. This strategy did give the king of Jericho an opportunity to surrender. The uniqueness of this approach undoubtedly impressed everyone with the supernatural character of the victory. It involved almost incredible faith for the Israelites (Heb. 11:30). There was probably also some significance to the number seven. This may have impressed the Israelites further that the victory was a complete work of God following the pattern of the seven days of creation.

"The emphasis on the number seven (fourteen times in this chapter [cf. Exod. 24:16; 2 Kings 3:9; Job 2:11-13; Ezek. 3:15]), the use of ceremonial trumpets (made from ram's horns), the presence of priests, and the prominence of the ark all indicate that the conquest of Jericho was more than a military campaign; it was a religious event. Israel must always remember that the land was God's gift to them."⁸¹

"The significance of this repeated marching round the town culminates unquestionably in the ark of the covenant and the trumpet-blast of the priests who went before the ark. In the account before us the ark is constantly called the ark of the Lord, to show that the Lord, who was enthroned upon the cherubim of the ark, was going round the hostile town in the midst of His people; whilst in ver. 8 Jehovah himself is mentioned in the place of the ark of Jehovah."⁸²

Excavations at Jericho by John Garstang between 1930 and 1936, and more recently by Kathleen Kenyon between 1952 and 1958, have confirmed the collapse of the wall under itself as recorded. They also reveal that the invaders burned the city (v. 24) though there was some disagreement between Garstang and Kenyon concerning when this took place. Garstang held that the collapse of the wall and the burning of the city took place at approximately the same time, as the text records. However, Kenyon believed the city burned at a much earlier date and fell at a much later date.⁸³

After discussing the views of Garstang and Kenyon, Waltke concluded as follows.

"Although meager, yet the textual and the archaeological evidence regarding Jericho in Late Bronze IIA and B [1400-1200 B.C.] remarkably coincide, and once again the archaeological evidence suggests a conquest during the first quarter of the fourteenth century. Even more conclusive, however, is the evidence that the city was not occupied during the mid-thirteenth century B.C., thereby precluding the option of the commonly accepted late date for the Exodus [ca. 1280 B.C.]."⁸⁴

"On the basis of the scarabs and pottery found in the cemetery associated with City IV in Jericho, it is impossible to date the fall of that city subsequent to 1400 B.C., despite all of the negative findings of Kathleen Kenyon (as we have previously shown). On the other hand, there are absolutely insurmountable objections to the Late Date Theory [ca. 1280 B.C.] on the basis of archaeological discovery."⁸⁵

There are some things about Jericho that archaeology has not revealed.

"Jericho is a classic example of incompleteness in the archaeological record caused by the depredations of man and nature combined where--as at Dibon--the literary record (here, the Old Testament) retains phases of history lost to the excavator."⁸⁶

"Archaeological research thus leaves confusion and unanswered questions for the present generation. This does not lead us to abandon archaeological research. It reminds us of the great difficulties which stand in our way when we seek to utilize discoveries for historical reconstruction. Archaeology can rarely name sites. Seldom, if ever, can it determine precisely who destroyed a site. It often cannot tell who occupied a site; it can place only relative dates on sites. Only rarely can it excavate an entire site and secure all the evidence."⁸⁷

6:22-25 God commanded the Israelites to consecrate all the spoils of this battle to Him since He had given Jericho into their hands as the firstfruits of the land. Rahab and her possessions were exceptions because she had aided the spies. The Israelites were to burn cities under the "ban" (Heb. herem, v. 17; cf. Deut. 20:16-18) and to kill their inhabitants including the cattle (Lev. 27:29). The only objects they were to spare were metal, gold, silver, and vessels of brass and iron. These they were to place in the treasury of the tabernacle (v. 19; Num. 31:54). The Israelites completely destroyed only three Canaanite cities west of the Jordan along with their populations, namely, Jericho, Ai, and Hazor. They captured many others and slew some of their inhabitants.⁸⁸ Earlier they had devoted Hormah (Num. 21:3), Heshbon (Deut. 3:1-2), and Og's towns (Deut. 3:3) to complete destruction.

"Joshua is perhaps best known as a book of war. Israel was at war with the Canaanites, but behind these human soldiers God was waging war against sin. Earlier in Israel's history God was compared to a warrior (Ex. 14:14; 15:3; Deut. 1:30, 3:22; 20:4). But now Israel experienced His leadership in war as never before. God is constantly at war with sin because it is an affront to His holiness and because it destroys people whom He loves and desires to bless (cf. Rom. 6:23)."⁸⁹

6:26-27 The curse on the person tempted to rebuild Jericho (v. 26) would have discouraged anyone from fortifying again this city that was a symbol of military power. God wanted His people to trust in Him for their security and not to rely on physical defenses primarily (cf. 11:6). We could interpret building the city as building the fortifications of the city rather than as building houses on the site. The Israelites may have rebuilt and inhabited Jericho again during the period of the judges (18:21; Judg. 1:16; 3:13; 2 Sam. 10:5), but they may not have fortified it until much later. God executed Joshua's curse on Hiel when he rebuilt Jericho's fortifications during the reign of King Ahab of Israel (1 Kings 16:34). A better explanation may be that Canaanites rebuilt Jericho, but Hiel was the first Israelite to do so.

The miraculous victory over Jericho brought great honor to Joshua as Israel's leader (v. 27).

"Nothing can more raise a man's reputation, nor make him appear more truly great, than to have the evidences of God's presence with him."⁹⁰

Keil and Delitzsch explained the reason for the miraculous defeat of Jericho as follows.

". . . Jericho was not only the first, but the strongest town of Canaan, and as such was the key to the conquest of the whole land, the possession of which would open the way to the whole, and give the whole, as it were, into their hands. The Lord would give His people the first and strongest town of Canaan, as the first-fruits of the land, without any effort on their part, as a sign that He was about to give them the whole land for a possession, according to His promise; in order that they might not regard the conquest of it as their own work, or the fruit of their own exertions, and look upon the land as a well-merited possession which they could do as they pleased with, but that they might ever use it as a gracious gift from the Lord, which he had merely conferred upon them as a trust, and which He could take away again, whenever they might fall from Him, and render themselves unworthy of His grace. This design on the part of God would of necessity become very obvious in the case of so strongly fortified a town as Jericho, whose walls would appear impregnable to a people that had grown up in the desert and was so utterly without experience in the art of besieging or storming fortified places, and in fact would necessarily remain impregnable, at all events for a long time, without the interposition of God."⁹¹

All the aspects of the battle at Jericho strengthened Israel's faith in Yahweh. God's people learned His strength and ability to overcome all their obstacles by personal experience here. They acted in faith obeying His Word and trusting in the outcome He had promised. This day Israel reached a high water mark in her spiritual history. We should learn the same things from this record as well as from the supernatural victories God has given each of us. She also became a nation among nations in the ancient Near East.⁹²

Guzik: Jos 5:1-15

Joshua 5 - Circumcision and Passover at Gilgal

A. The second work at Gilgal: A radical obedience.

1. (1) The fear of Israel's enemies at the faith and obedience of Israel.

So it was, when all the kings of the Amorites who were on the west side of the Jordan, and all the kings of the Canaanites who were by the sea, heard that the LORD had dried up the waters of the Jordan from before the children of Israel until we had crossed over, that their heart melted; and there was no spirit in them any longer because of the children of Israel.

a. Their heart melted; and there was no spirit in them any longer because of the children of Israel: Melting hearts are a great thing, if they melt unto repentance. But sometimes hearts melt before God, and then solidify again into an even harder state.

b. When our spiritual enemies see that we are trusting in God, and are willing to step out in obedient faith - even when it seems crazy - they instantly lose confidence in their battle against us.

c. We may forget, but our spiritual enemies always remember that If God is for us, who can be against us? (Romans 8:31) They know that when we are really trusting in God, their defeat is assured.

2. (2-8) The circumcision of Israel at Gilgal.

At that time the LORD said to Joshua, "Make flint knives for yourself, and circumcise the sons of Israel again the second time." So Joshua made flint knives for himself, and circumcised the sons of Israel at the hill of the foreskins. And this is the reason why Joshua circumcised them: All the people who came out of Egypt who were males, all the men of war, had died in the wilderness on the way, after they had come out of Egypt. For all the people who came out had been circumcised, but all the people born in the wilderness, on the way as they came out of Egypt, had not been circumcised. For the children of Israel walked forty years in the wilderness, till all the people who were men of war, who came out of Egypt, were consumed, because they did not obey the voice of the LORD; to whom the LORD swore that He would not show them the land which the LORD had sworn to their fathers that He would give us, "a land flowing with milk and honey." Then Joshua circumcised their sons whom He raised up in their place; for they were uncircumcised, because they had not been circumcised on the way. So it was, when they had finished circumcising all the people, that they stayed in their places in the camp till they were healed.

a. Make flint knives for yourself, and circumcise the sons of Israel again the second time: Apparently, all during the forty years of waiting in the wilderness, none of the sons born during that time had been circumcised. Now God commanded that this be done.

i. Joshua makes clear the reason why there was a new generation born in the wilderness: because the old generation did not obey the voice of the LORD, and take the promise of a land flowing with milk and honey by faith.

ii. This new generation was raised up in . . . place of the generation of unbelief. God's work would go on, but the people of God who had unbelief would not share in it.

b. Then Joshua circumcised their sons: Circumcision was always a powerful act of consecration to God. In it, an Israelite said "I'm not like the other nations. I listen to God and do what He says I should do." It was stepping out in faithful obedience and identifying yourself as one of the LORD's people. It was renouncing the flesh and the world. It was dying to self and living to God.

c. They stayed in their places in the camp till they were healed: Obviously, this was suicidal from a military standpoint. All the men of fighting age were made completely vulnerable and unable to fight for a period of several days, till they were healed.

i. Genesis 34:24-25 describes how Simeon and Levi killed all the men in a city after tricking them into having them all circumcised. While the men were unable to fight properly, they were slaughtered in retaliation, because the prince of that city had raped Dinah, the sister of Simeon and Levi. This could have been the fate of Israel here in Joshua 5.

d. So, not only did Israel cross over the Jordan at a militarily undesirable place (right in front of Jericho, the strongest military outpost of the Canaanites), they also incapacitated their army for several days. They did this because they trusted God, and His directions, instead of their own wisdom.

i. They were put in the place where they could trust in nothing but God alone - a hard place, but a good place.

ii. God only asked this of them after He showed His greatness by the Jordan River crossing. When we remember all the things the power of God has done in our lives, we are willing to trust Him with a radical obedience.

3. (9) The effect: God rolls away their reproach.

Then the LORD said to Joshua, "This day I have rolled away the reproach of Egypt from you." Therefore the name of the place is called Gilgal to this day.

a. This day I have rolled away the reproach of Egypt from you: What reproach? What dishonor? Their shame from Egypt, the shame of their degrading slavery.

b. God called Israel to a place where they saw themselves as they were in Him. By faith, they could see themselves as an obedient, trusting people, and to stop seeing themselves as they were in their slavery and bondage.

i. Of course, this is the same work God wants to do in us, taking away the dishonor and shame of our previous sin and rebellion, and seeing ourselves as who we are in Jesus.

c. How was the reproach rolled away? By their radical trust and obedience to God, by taking the specific action He told them to.

B. The third work at Gilgal: A redemption remembered.

1. (10-11) The Passover is celebrated: looking back to their redemption from Egypt.

Now the children of Israel camped in Gilgal, and kept the Passover on the fourteenth day of the month at twilight on the plains of Jericho. And they ate of the produce of the land on the day after the Passover, unleavened bread and parched grain, on the very same day.

a. And kept the Passover: The original Passover itself could never be repeated, but there was power in its remembrance. They were to always live remembering that they were a people delivered, and remembering God's work of deliverance.

b. In the same way, we are to be in constant remembrance of our redemption at Calvary, and live our lives in the shadow of the cross.

2. (12) A new source of provision: God stops the manna.

Then the manna ceased on the day after they had eaten the produce of the land; and the children of Israel no longer had manna, but they ate the food of the land of Canaan that year.

a. Then the manna ceased on the day after they had eaten the produce of the land: When the people were able to provide for themselves from the rich produce of Canaan, God stopped the manna. He didn't want them to get lazy, but to enter into a new partnership of trust with Him.

i. You had to trust God to bring the manna every day; but you also had to trust Him to provide for you through other means.

b. They ate the food of the land of Canaan that year: God always provides; but He is perfectly free to change the source of His provision from time to time. We need to trust in Him, not in His manner of provision, or we will stumble when that changes.

c. The city of Gilgal became a beachhead and camp for Israel in their conquest of Canaan. They returned there after battle and remembered, finding strength in the remembrance of the memorial, their obedience, and their redemption.

i. It is good to have a place like Gilgal in our life. This is a place where we first come into God's promises, a place of memorial, a place of obedience and redemption.

3. (13-15) Joshua meets with the Commander of the army of the LORD.

And it came to pass, when Joshua was by Jericho, that he lifted his eyes and looked, and behold, a Man stood opposite him with His sword drawn in His hand. And Joshua went to Him and said to Him, "Are You for us or for our adversaries?" So He said, "No, but as Commander of the army of the LORD I have now come." And Joshua fell on his face to the earth and worshiped, and said to Him, "What does my Lord say to His servant?" Then the Commander of the Lord's army said to Joshua, "Take your sandal off your foot, for the place where you stand is holy." And Joshua did so.

a. Behold, a Man stood opposite him with His sword drawn in His hand: Joshua boldly approaches this mysterious Man with a drawn sword. As a shepherd over God's people, he has a responsibility to see if this man is a friend or a foe.

b. Joshua puts a logical question to this impressive Man: Are you for us or for our adversaries? The response of the Man is curious, almost elusive. "No" was not a proper answer for Joshua's question.

i. In a sense, the Man refuses to answer Joshua's question because it is not the right question, and it is not the most important question to be asked at the time.

ii. The question really wasn't if the LORD was on Joshua's side. The proper question was if Joshua was on the LORD's side.

c. The Man announces who He is: Commander of the army of the LORD. This is God Himself pulling rank on Joshua, who himself was a great military leader - but he was not Commander in Chief.

i. We know that this Being, standing before Joshua, was God. Though the title Commander of the army of the LORD could perhaps apply to an angel (such as Michael, based on a passage like Revelation 12:7), Joshua's falling down and worshipping is inconsistent with angels, who never receive worship (Revelation 22:8).

ii. Army of the LORD here is used in a way that implies that the armies commanded are angelic armies. This is a Being who commands angels.

iii. As well, Joshua refers to the angel as my LORD; but most of all, the command to remove his sandals (a picture of our humanity and contact with a "dirty" world), was to Joshua (who read and knew Exodus 3:4-6 because he was in God's word) clear proof that the Man standing before him was the voice from the burning bush.

iv. The idea of Jesus, the Second Person of the Trinity, appearing as a man before Bethlehem is provocative, but logical. We know that He existed before Bethlehem (Micah 5:2); why should He not, on isolated but important occasions, appear in bodily form? This idea is also evident in passages like Genesis 18:16-33, 32:24-30, and Judges 13:1-23.

c. And Joshua did so: Joshua's total submission to Jesus Christ shows that he knows who is really in charge. It also is a virtual guarantee of victory for Israel. When we follow after the Commander of the army of the LORD, how can we lose?

d. Why did Jesus come to Israel at this strategic time?

i. He had come to instruct Joshua in the plan to capture Jericho. Joshua will carry out a plan in the following chapter that is so improbable it could only have been initiated at the direct command of God.

ii. Most of all, He had come to conquer Israel - before Israel could conquer anything else in the promised land, they had to be conquered by God - and Joshua's total submission shows that they are conquered by Him. This is the missing element in a life of victory for many Christians; they have not been, and are not continually being, conquered by God.

© 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 5 (Chapter Introduction)

Overview

Jos 5:1, The Canaanites are afraid; Jos 5:2, Joshua renews circumcision; Jos 5:10, The passover is kept at Gilgal Jos 5:12, They eat the corn of the land and the manna ceases; Jos 5:13, An angel appears to Joshua.

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 5 (Chapter Introduction)

CHAPTER 5

The Amorites and Canaanites hear of this, and are afraid, Jos 5:1 . The males born in the wilderness are circumcised, Jos 5:2-9 . The passover is celebrated, Jos 5:10 . They eat of the corn of the land, and the manna ceaseth, Jos 5:11,12 . Christ appeareth to Joshua in form of a man of war; he worships him; the place of his presence holy ground, Jos 5:13-15 .

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 5 (Chapter Introduction)

(Jos 5:1-9) The Canaanites are afraid, Circumcision renewed.

(Jos 5:10-12) The passover at Gilgal The manna ceases.

(Jos 5:13-15) The Captain of the Lord's host appears to Joshua.

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 5 (Chapter Introduction)

Israel have now got over Jordan, and the waters which had opened before them, to favour their march forward, are closed again behind them, to forbid their retreat backward. They have now got footing in Canaan, and must apply themselves to the conquest of it, in order to which this chapter tells us, I. How their enemies were dispirited (Jos 5:1). II. What was done at their first landing to assist and encourage them. 1. The covenant of circumcision was renewed (Jos 5:2-9). 2. The feast of the passover was celebrated (Jos 5:10). 3. Their camp was victualled with the corn of the land, whereupon the manna ceased (Jos 5:11, Jos 5:12). 4. The captain of the Lord's host himself appeared to Joshua to animate and direct him (Jos 5:13-15).

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

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

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

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

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

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

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

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

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

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

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

Gill: Joshua 5 (Chapter Introduction)

INTRODUCTION TO JOSHUA 5

The Canaanites being dispirited on the passage of the children of Israel through Jordan, Jos 5:1; Joshua is ordered to circumcise such of the people of Israel that were uncircumcised, Jos 5:2; in order to their eating of the passover, which was now to be kept, Jos 5:10; and they being now provided with corn sufficient, the manna ceased, Jos 5:11; and there appeared to Joshua a divine Person, in an human form, to encourage and direct him what to do in the conquest of the land, and particularly Jericho, Jos 5:13.