Text -- Joshua 7:7 (NET)

7:7 Joshua prayed, “O, Master, Lord! Why did you bring these people across the Jordan to hand us over to the Amorites so they could destroy us?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 7:7

This and the following clause, tho' well intended, yet favour of human infirmity, and fall short of that reverence and modesty, and submission, which he owed to God; and are mentioned as instances that the holy men of God were subject to like passions and infirmities with other men.

JFB: Jos 7:6-9

It is evident, from those tokens of humiliation and sorrow, that a solemn fast was observed on this occasion. The language of Joshua's prayer is thought by many to savor of human infirmity and to be wanting in that reverence and submission he owed to God. But, although apparently breathing a spirit of bold remonstrance and complaint, it was in reality the effusion of a deeply humbled and afflicted mind, expressing his belief that God could not, after having so miraculously brought His people over Jordan into the promised land, intend to destroy them, to expose them to the insults of their triumphant enemies, and bring reproach upon His own name for inconstancy or unkindness to His people, or inability to resist their enemies. Unable to understand the cause of the present calamity, he owned the hand of God.

Clarke: Jos 7:7

Alas, O Lord God - Particles of exclamations and distress, or what are called interjections, are nearly the same in all languages: and the reason is because they are the simple voice of nature. The Hebrew word which we translate alas is אהה ahah . The complaint of Joshua in this and the following verses seems principally to have arisen from his deep concern for the glory of God, and the affecting interest he took in behalf of the people: he felt for the thousands of Israel, whom he considered as abandoned to destruction: and he felt for the glory of God, for he knew should Israel be destroyed God’ s name would be blasphemed among the heathen; and his expostulations with his Maker, which have been too hastily blamed by some, as savouring of too great freedom and impatience are founded on God’ s own words, Deu 32:26, Deu 32:27, and on the practice of Moses himself, who had used similar expressions on a similar occasion; see Exo 5:22, Exo 5:23; Num 14:13-18.

TSK: Jos 7:7

wherefore : Exo 5:22, Exo 5:23; Num 14:3; 2Ki 3:10; Psa 116:11; Jer 12:1, Jer 12:2; Heb 12:5

to deliver : Exo 14:11, Exo 14:12, Exo 17:3; Num 20:4, Num 20:5; Mat 17:17, Mat 17:20; Mar 8:17, Mar 8:18

would to : Exo 16:3

and dwelt : Jos 1:2-4

Commentary -- Word/Phrase Notes (per Verse)

Poole: Jos 7:7

These clauses, though well intended, and offered to God only by way of expostulation and argument, yet do savour of human infirmity, and fall short of that reverence, and modesty, and submission which he owed to God; and are mentioned as instances that the holy men of God were subject to like passions and infirmities with other men.

Haydock: Jos 7:7

Began. Some had established themselves in the land of Galaad. (Menochius) ---

Hebrew, "would to God we had been content, and dwelt on the other side of the Jordan." Josue speaks in this animated manner, through zeal for the glory of God, (Calmet) more than for any personal inconvenience. He was grieved that any one should have merited God's displeasure. He was afraid that the Chanaanites would blaspheme the great name of the Lord, ver. 9.

Gill: Jos 7:7

And Joshua said, alas! O Lord God,.... What a miserable and distressed condition are we in! have pity and compassion on us; who could have thought it, that this would have been our case?

wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us: who are mentioned either for the whole people of the land of Canaan; or rather, because the people of Israel were now in that part of the country which they inhabited: these words discover much weakness, diffidence, and distrust, and bear some likeness to the murmurs of the children of Israel in the wilderness; but not proceeding from that malignity of spirit theirs did, but from a concern for the good of the people and the glory of God, they are not resented by him:

would to God we had been content, and dwelt on the other side Jordan; in which he seems to cast the blame, not upon the Lord but upon himself and the people, who were not content to dwell on the other side, but were desirous of a larger and better country; and now ruin seemed to be the consequent of that covetous disposition and discontented mind.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 7:7

¹ tn Heb “said.”

Geneva Bible: Jos 7:7

And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the ^{( d )} other side Jordan!

^{( d )} This infirmity of his faith shows how we are inclined by nature to distrust.

Commentary -- Verse Range Notes

TSK Synopsis: Jos 7:1-26

1 The Israelites are smitten at Ai.

6 Joshua's complaint.

10 God instructs him what to do.

16 Achan is taken by the lot.

19 His confession.

24 He and all he had are destroyed in the valley of Achor.

Maclaren: Jos 7:1-12

Joshua 7:1-12

This passage naturally parts itself into,

1. The hidden sin (Joshua 5:1);

2. The repulse by which it is punished (Joshua 5:2-5);

3. The prayer of remonstrance (Joshua 5:6-9);

4. The answer revealing the cause (Joshua 5:10-12). We may briefly note the salient points in these four divisions, and then consider the general lessons of the whole.

I. Observe,

Then, that the sin is laid at the doors of the whole nation, while yet it was the secret act of one man. That is a strange for' in Joshua 5:1--the people did it; for' Achan did it. Observe, too, with what bitter particularity his descent is counted back through three generations, as if to diffuse the shame and guilt over a wide area, and to blacken the ancestors of the culprit. Note also the description of the sin. Its details are not given, but its inmost nature is. The specification of the Babylonish garment,' the shekels of silver,' and the wedge of gold,' is reserved for the sinner's own confession; but the blackness of the deed is set forth in its principle in verse 1. It was a breach of trust,' for so the phrase committed a trespass' might be rendered. The expression is frequent in the Pentateuch to describe Israel's treacherous departure from God, and has this full meaning here. The sphere in which Achan's treason was evidenced was in the devoted thing.' The spoil of Jericho was set aside for Jehovah, and to appropriate any part of it was sacrilege. His sin, then, was double, being at once covetousness and robbing God. Achan, at the beginning of Israel's warfare for Canaan, and Ananias, at the beginning of the Church's conquest of the world, are brothers alike in guilt and in doom. Note the wide sweep of' the anger of the Lord,' involving in its range not only the one transgressor, but the whole people.

II. All Unconscious Of The Sin, And Flushed With Victory,

Joshua let no grass grow under his feet, but was prepared to push his advantage to the utmost with soldierly promptitude. The commander's faith and courage were contagious, and the spies came back from their perilous reconnaissance of Ai with the advice that a small detachment was enough for its reduction. They had not spied the mound in the middle of Achan's tent, or their note would have been changed. Three thousand, or three hundred, would have been enough, if God had been with them. The whole army would not have been enough since He was not. The site of Ai seems to have been satisfactorily identified on a small plateau among the intricate network of wild wadys and bare hills that rise behind Jericho. The valley to the north, the place where the ambush lay at the successful assault, and a great mound, still bearing the name Et Tel' (the heap), are all there. The attacking force does not seem to have been commanded by Joshua. The ark stayed at Gilgal. The contempt for the resistance likely to be met makes the panic which ensued the more remarkable. What turned the hearts of the confident assailants to water? There was no serious fighting, or the slaughter would have been more than thirty-six. There went up about three thousand and they'--did what? fought and conquered? Alas, no, but they fled before the men of At,' rushing in wild terror clown the steep pass which they had so confidently breasted in the morning, till the pursuers caught them up at some quarries,' where, perhaps, the ground was difficult, and there slew the few who fell, while the remainder got away by swiftness of foot, and brought back their terror and their shame to the camp. As the disordered fugitives poured in, they infected the whole with their panic. Such unwieldy undisciplined hosts are peculiarly liable to such contagious terror, and we find many instances in Scripture and elsewhere of the utter disorganization which ensues. The whole conquest hung in the balance. A little more and the army would be a mob; and the mob would break into twos and threes, which would get short shrift from the Amorites.

III. Mark, Then, Joshua's Action In The Crisis.

He does not try to encourage the people, but turns from them to God. The spectacle of the leader and the elders prone before the ark, with rent garments and dust-bestrewn hair, in sign of mourning, would not be likely to hearten the alarmed people; but the defeat bad clearly shown that something had disturbed the relation to God, and the first necessity was to know what it was. Joshua's prayer is perplexed, and not free from a wistful, backward look, nor from regard to his own reputation; but the soul of it is an earnest desire to know the wherefore' of this disaster. It traces the defeat to God, and means really, Show me wherefore Thou contendest with me.' No doubt it runs perilously near to repeating the old complaints at Kadesh and elsewhere, which are almost verbally reproduced in its first words. But the same things said by different people are not the same; and Joshua's question is the voice of a faith struggling to find footing, and his backward look is not because he doubts God's power to help, or hankers after Egypt, but because he sees that, for some unknown reason, they have lost the divine protection. His reference to himself betrays the crushing weight of responsibility which he felt, and comes not from carefulness for his own good fame so much as from his dread of being unable to vindicate himself, if the people should turn on him as the author of their misfortunes. His fear of the news of the check at Ai emboldening not only the neighboring Amorites (highlanders) of the western Palestine, but the remoter Canaanites (lowlanders) of the coast, to make a combined attack, and sweep Israel out of existence, was a perfectly reasonable forecast of what would follow. The naive simplicity of the appeal to God,' What wilt Thou do for Thy great name?' becomes the soldier, whose words went the shortest way to their aim, as his spear did. We cannot fancy this prayer coming from Moses; but, for all that, it has the ring of faith in it, and beneath its blunt, simple words throbs a true heart.

IV. The Answer Sounds Strange At First.

God almost rebukes him for praying. He gives Joshua back his own wherefore' in the question that sounds so harsh, Wherefore art thou thus fallen upon thy face?' but the harshness is only apparent, and serves to point the lesson that follows, that the cause of the disaster is with Israel, not with God, and that therefore the remedy is not in prayer, but in active steps to cast out the unclean thing.' The prayer had asked two things,--the disclosure of the cause of God's having left them, and His return. The answer lays bare the cause, and therein shows the conditions of His return. Note the indignant accumulation of verbs in Joshua 7:11, describing the sin in all its aspects. The first three of the six point out its heinousness in reference to God, as sin, as a breach of covenant, and as an appropriation of what was specially His. The second three describe t in terms of ordinary morality, as theft, lying, and concealment; so many black sides has one sin when God's eye scrutinizes it. Note, too, the attribution of the sin to the whole people, the emphatic reduplication of the shameful picture of their defeat, the singular transference to them of the properties of the devoted thing' which Achan has taken, and the plain, stringent conditions of God's return. Joshua's prayer is answered. He knows now why little Ai has beaten them back. He asked, What shall I say?' He has got something of grave import to say. So far this passage carries us, leaving the pitiful last hour of the wretched troubler of Israel untouched. What lessons are taught here?

First, God's soldiers must be pure. The conditions of God's help are the same to-day as when that panic-stricken crowd ignominiously fled down the rocky pass, foiled before an insignificant fortress, because sin clave to them, and God was gone from them. The age of miracles may have ceased, but the law of the divine intervention which governed the miracles has not ceased. It is true to-day, and will always be true, that the victories of the Church are won by its holiness far more than by any gifts or powers of mind, culture, wealth, eloquence, or the like. Its conquests are the conquests of an indwelling God, and He cannot share His temples with idols. When God is with us, Jericho is not too strong to be captured; when He is driven from us by our own sin, Ai is not too weak to defeat us. A shattered wall keeps us out, if we fight in our own strength. Fortifications that reach to heaven fall fiat before us when God is at our side. If Christian effort seems ever fruitless, the first thing to do is to look for the Babylonish garment' and the glittering shekels hidden in our tents. Nine times out of ten we shall find the cause in our own spiritual deficiencies. Our success depends on God's presence, and God's presence depends on our keeping His dwelling-place holy. When the Church is fair as the moon,' reflecting in silvery whiteness the arduous of the sun which gives her all her light, and without such spots as dim the moon's brightness, she will be terrible as an army with banners.' This page of Old Testament history has a living application to the many efforts and few victories of the churches of to-day, which seem scarce able to hold their own amid the natural increase of population in so-called Christian lands, and are so often apparently repulsed when they go up to attack the outlying heathenism.

His strength was as the strength of ten,Because his heart was pure,'is true of the Christian soldier.

Again, we learn the power of one man to infect a whole community and to inflict disaster on it. One sick sheep taints a flock. The effects of the individual's sin are not confined to the doer. We have got a fine new modern word to express this solemn law, and we talk now of solidarity,' which sounds very learned and advanced.' But it means just what we see in this story; Achan was the sinner, all Israel suffered. We are knit together by a mystical but real bond, so that no man,' be he good or bad, liveth to himself,' and no man's sin terminates in himself. We see the working of that unity in families, communities, churches, nations. Men are not merely aggregated together like a pile of cannon balls, but are knit together like the myriad lives in a coral rock. Put a drop of poison anywhere, and it runs by a thousand branching veins through the mass, and tints and taints it all. No man can tell how far the blight of his secret sins may reach, nor how wide the blessing of his modest goodness may extend. We should seek to cultivate the sense of being members of a great whole, and to ponder our individual responsibility for the moral and religious health of the church, the city, the nation. We are not without danger from an exaggerated individualism, and we need to realize more constantly and strongly that we are but threads in a great network, endowed with mysterious vitality and power of transmitting electric impulses, both of good and evil.

Again, we have one more illustration in this story of the well-worn lesson,--never too threadbare to be repeated, until it is habitually realized,--that God's eye sees the hidden sins. Nobody saw Achan carry the spoil to his tent, or dig the hole to hide it. His friends walked across the floor without suspicion of what was beneath. No doubt, he held his place in his tribe as an honorable man, and his conscience traced no connection between that recently disturbed patch on the floor and the helter-skelter flight from Ai; but when the lot began to be cast, he would have his own thought, and when the tribe of Judah was taken, some creeping fear would begin to coil round his heart, which tightened its folds, and hissed more loudly, as each step in the lot brought discovery nearer home; and when, at last, his own name fell from the vase, how terribly the thought would glare in on him,--And God knew it all the while, and I fancied I had covered it all up so safely.' It is an awful thing to hear the bloodhounds following up the scent which leads them straight to our lurking-place. God's judgments may be long in being put on our tracks, but, once loose, they are sure of scent, and cannot be baffled. It is an old, old thought, Thou God seest me'; but kept well in mind, it would save from many a sin, and make sunshine in many a shady place.

Again, we have in Achan a lesson which the professing Christians of great commercial nations, like England, sorely need. I have already pointed out the singular parallel between him and Ananias and Sapphira. Covetousness was the sin of all three. It is the sin of the Church to-day. The whole atmosphere in which some of us live is charged with the subtle poison of it. Men are estimated by their wealth. The great aim of life is to get money, or to keep it, or to gain influence and notoriety by spending it. Did anybody ever hear of church discipline being exercised on men who committed Achan's sin? He was stoned to death, but we set our Achans in high places in the Church. Perhaps if we went and fell on our faces before the ark when we are beaten, we should be directed to some tent where a very influential member' of Israel lived, and should find that to put an end to his ecclesiastical life had a wonderful effect in bringing back courage to the army, and leading to more unmingled dependence on God. Covetousness was stoned to death in Israel, and struck with sudden destruction in the Apostolic Church. It has been reserved for the modern Church to tolerate and almost to canonize it; and yet we wonder how it comes that we are so often foiled before some little Al, and so seldom see any walls falling by our assault. Let us listen to that stern sentence, I will not be with you any more, except ye destroy the devoted thing from among you.'

MHCC: Jos 7:6-9

Joshua's concern for the honour of God, more than even for the fate of Israel, was the language of the Spirit of adoption. He pleaded with God. He laments their defeat, as he feared it would reflect on God's wisdom and power, his goodness and faithfulness. We cannot at any time urge a better plea than this, Lord, what wilt thou do for thy great name? Let God be glorified in all, and then welcome his whole will.

Matthew Henry: Jos 7:6-9

We have here an account of the deep concern Joshua was in upon this sad occasion. He, as a public person, interested himself more than any other in this public loss, and is therein an example to princes and great men, and teaches them to lay much to heart the calamities that befal their people: he is also a type of Christ, to whom the blood of his subjects is precious, Psa 72:14. Observe,

I. How he grieved: He rent his clothes (Jos 7:6), in token of great sorrow for this public disaster, and especially a dread of God's displeasure, which was certainly the cause of it. Had it been but the common chance of war (as we are too apt to express it), it would not have become a general to droop thus under it; but, when God was angry, it was his duty and honour to feel thus. One of the bravest soldiers that ever was owned that his flesh trembled for fear of God, Psa 119:120. As one humbling himself under the mighty had of God, he fell to the earth upon his face, not thinking it any disparagement to him to lie thus low before the great God, to whom he directed this token of reverence, by keeping his eye towards the ark of the Lord. The elders of Israel, being interested in the cause and influenced by his example, prostrated themselves with him, and, in token of deep humiliation, put dust upon their heads, not only as mourners, but as penitents; not doubting but it was for some sin or other that God did thus contend with them (though they knew not what it was), they humbled themselves before God, and thus deprecated the progress of his wrath. This they continued until even-tide, to show that it was not the result of a sudden feeling, but proceeded from a deep conviction of their misery and danger if God were any way provoked to depart from them. Joshua did not fall foul upon his spies for their misinformation concerning the strength of the enemy, nor upon the soldiers for their cowardice, though perhaps both were blameworthy, but his eye is up to God; for is there any evil in the camp and he has not done it? His eye is upon God as displeased, and that troubles him.

II. How he prayed, or pleaded rather, humbly expostulating the case with God, not sullen, as David when the Lord had made a breach upon Uzzah, but much affected; his spirit seemed to be somewhat ruffled and discomposed, yet not so as to be put out of frame for prayer; but, by giving vent to his trouble in a humble address to God, he keeps his temper and it ends well. 1. Now he wishes they had all taken up with the lot of the two tribes on the other side Jordan, Jos 7:7. He thinks it would have been better to have staid there and been cut short than come hither to be cut off. This savours too much of discontent and distrust of God, and cannot be justified, though the surprise and disappointment to one deeply concerned for the public interest may in part excuse it. Those words, wherefore hast thou brought us over Jordan to destroy us? are too like what the murmurers often said (Exo 14:11, Exo 14:12; Exo 16:3; Exo 17:3; Num 14:2, Num 14:3); but he that searches the heart knew they came from another spirit, and therefore was not extreme to mark what he said amiss. Had Joshua considered that this disorder which their affairs were put into no doubt proceeded from something amiss, which yet might easily be redressed, and all set to rights again (as often in his predecessor's time), he would not have spoken of it as a thing taken for granted that they were delivered into the hands of the Amorites to be destroyed. God knows what he does, though we do not; but this we may be sure of, he never did nor ever will do us any wrong. 2. He speaks as one quite at a loss concerning the meaning of this event (v. 8): " What shall I say, what construction can I put upon it, when Israel, thy own people, for whom thou hast lately done such great things and to whom thou hast promised the full possession of this land, when they turn their backs before their enemies "(their necks, so the word is), "when they not only flee before them, but fall before them, and become a prey to them? What shall we think of the divine power? Is the Lord's arm shortened? Of the divine promise? Is his word yea and nay? Of what God has done for us? Shall this be all undone again and prove in vain?"Note, The methods of Providence are often intricate and perplexing, and such as the wisest and best of men know not what to say to; but they shall know hereafter, Joh 13:7. 3. He pleads the danger Israel was now in of being ruined. He gives up all for lost: " The Canaanites will environ us round, concluding that now our defence having departed, and the scales being turned in their favour, we shall soon be as contemptible as ever we were formidable, and they will cut off our name from the earth, "Jos 7:9. Thus even good men, when things go against them a little, are too apt to fear the worst, and make harder conclusions than there is reason for. But his comes in here as a plea: "Lord, let not Israel's name, which has been so dear to thee and so great in the world, be cut off."4. He pleads the reproach that would be cast on God, and that if Israel were ruined his glory would suffer by it. They will cut off our name, says he, yet, as if he had corrected himself for insisting upon that, it is no great matter (thinks he) what becomes of our little name (the cutting off of that will be a small loss), but what wilt thou do for thy great name? this he looks upon and laments as the great aggravation of the calamity. He feared it would reflect on God, his wisdom and power, his goodness and faithfulness; what would the Egyptians say? Note, Nothing is more grievous to a gracious soul than dishonour done to God's name. This also he insists upon as a plea for the preventing of his fears and for a return of God's favour; it is the only word in all his address that has any encouragement in it, and he concludes with it, leaving it to this issue, Father, glorify thy name. The name of God is a great name, above every name; and, whatever happens, we ought to believe that he will, and pray that he would, work for his own name, that this may not be polluted. This should be our concern more than any thing else. On this we must fix our eye as the end of all our desires, and from this we must fetch our encouragement as the foundation of all our hopes. We cannot urge a better plea than this, Lord, What wilt thou do for thy great name? Let God in all be glorified, and then welcome his whole will.

Keil-Delitzsch: Jos 7:6-7

Joshua and the elders of the people were also deeply affected, not so much at the loss of thirty-six men, as because Israel, which was invincible with the help of the Lord, had been beaten, and therefore the Lord must have withdrawn His help. In the deepest grief, with their clothes rent (see at Lev 10:6) and ashes upon their heads, they fell down before the ark of the Lord (vid., Num 20:6) until the evening, to pour out their grief before the Lord. Joshua's prayer contains a complaint (Jos 7:7) and as question addressed to God (Jos 7:8, Jos 7:9). The complaint , "Alas, O Lord Jehovah, wherefore hast Thou brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us ?"almost amounts to murmuring, and sounds very much like the complaint which the murmuring people brought against Moses and Aaron in the desert (Num 14:2-3); but it is very different from the murmuring of the people on that occasion against the guidance of God; for it by no means arose from unbelief, but was simply the bold language of faith wrestling with God in prayer - faith which could not comprehend the ways of the Lord - and involved the most urgent appeal to the Lord to carry out His work in the same glorious manner in which it had been begun, with the firm conviction that God could neither relinquish nor alter His purposes of grace. The words which follow, "Would to God that we had been content (see at Deu 1:5) to remain on the other side of the Jordan," assume on the one hand, that previous to the crossing of the river Israel had cherished a longing for the possession of Canaan, and on the other hand, that this longing might possibly have been the cause of the calamity which had fallen upon the people now, and therefore express the wish that Israel had never cherished any such desire, or that the Lord had never gratified it. (On the unusual form העברתּ for העברתּ , see Ges. §63, anm . 4, and Ewald , §41, b .) The inf. abs . העביר (with the unusual i in the final syllable) is placed for the sake of emphasis after the finite verb, as in Gen 46:4, etc. The Amorites are the inhabitants of the mountains, as in Gen 46:4, etc.

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 7:1-26

2. Defeat at Ai ch. 7

At Jericho, Israel learned God's strength. At Ai, she learned her own weakness. She could only conquer her enemies as she remained faithful to God's covenant.

"We are never in greater danger than right after we have won a great victory."⁹³

"The pinching of the [east-west] ridge route by Ai . . . makes it a natural first line of defense for the Hill Country around Bethel. Therefore, tactically speaking, the strategic importance of the region and routes around Bethel . . . and Bethel's natural eastern approach from Jericho via Ai explain Joshua's choice of this region and this site as his first objective in the Hill Country. This basic fact cannot be ignored in any discussion of the identification of the location of Ai.

"In the Bible the site of Ai (HaAi in Hebrew means the ruin or the heap of stones) is linked with Bethel. The most prominent ruin in the entire area east of the Bethel Plateau is called in Arabic et-Tell . . . at the junction of the two main natural routes from Jericho to the Hill Country. . . . The site of et-Tell has no equal in the region both in terms of strategic importance and in terms of surface debris indicating an ancient city.

"Excavations at et-Tell have revealed a large city from the Early Bronze Age [3150-2200 B.C.] in the millennium prior to Joshua's conquest. A small village later than Joshua's conquest (later than both the early and the late dates for the conquest) does not provide the answer to the question of the lack of remains at et-Tell. Therefore, although the setting of et-Tell fits perfectly the detailed geographical information in Joshua 8 and 9, an archaeological problem exists due to the lack of remains from the period of Joshua at the site."⁹⁴

7:1 "But" very significantly introduces this chapter. Chapter 6 is a record of supernatural victory, but chapter 7 describes a great defeat.

Even though Achan was the individual who sinned, and even though his sin was private, God regarded what he did as the action of the whole nation. This was so because he was a member of the community of Israel. The Hebrew word translated "unfaithfully" (maal) means "treacherously" or "secretly."

Achan had not just taken some things that did not belong to him. This would have been bad in itself. He stole what was God's, and he robbed the whole nation of its purity before God. The Lord's blazing anger against Israel fell on Achan and literally consumed him (v. 25; cf. Heb. 12:29).

7:2-5 The spies based their advice on the numbers of these Canaanites and the Israelites.

"East of Ai . . . one route descends due east to the pass across Wadi Makkuk. This pass affords the last crossing before the wadi deepens into a major canyon and obstacle. From there on, the unified stream bed of the wadi cuts a twisted path through the uplifted limestone resulting in rocky scarps of up to 200 meters or 660 feet before continuing east through the rough chalk wilderness. The difference between this rugged region and the pass just west of it is very dramatic. It may reflect what the Biblical writer states in Joshua 7.5 when he says that the defenders of the Hill Country pursued the Israelites as far as the broken/fractured area (shebarim), striking them down along the descent [from the pass]. (If this first attack came from the route southeast of Ai, the word shebarim may point to the same type of broken terrain, but the descent would refer to the steep slope off the eastern side of the uplifted limestone where this route to Jericho turns due east.)"⁹⁵

The spies in Numbers 13-14 lacked faith because they did not believe that they were strong enough to defeat their enemies. These spies lacked faith because they believed that Israel was too strong for their enemies.⁹⁶

The fact that the people's hearts melted (v. 5; cf. 2:11) hints that Israel may have been trusting in her own strength rather than in the Lord.

"It is strange indeed that the description which was originally used for the Canaanites about to be defeated now describes the heart of the Israelites . . ."⁹⁷

7:6-9 Even Joshua had lost the divine perspective temporarily. His complaining lament sounds like Israel's murmuring in the wilderness (cf. Exod. 16:3; Num. 14:2-3; et al.). However, he also had a concern for the continuing honor of Yahweh (v. 9; cf. Exod. 32:11-12; Num. 14:13; Deut. 9:28). As Moses, Joshua desired above everything that God would receive glory. Unfortunately he did not yet possess the stability and objectivity that characterized Moses' later years because he had not yet walked with God as closely or as long as Moses had.

"Joshua had fallen on his face once before, when he confronted the divine messenger (5:14). That was in the humility of worship. This is in the humility of defeat and shame."⁹⁸

7:10-15 God reminded Joshua that he should not look for the reason for Israel's defeat in God but in Israel.

"The first three clauses [in v. 11] describe the sin in its relation to God, as a grievous offense; the three following according to its true character, as a great, obstinate, and reckless crime."⁹⁹

Israel resorted to the casting of lots when no eyewitness could testify against a criminal (cf. 1 Sam. 14:41-42; Jonah 1:7; Prov. 18:18). Probably the high priest used the Urim and Thummim (cf. Num. 27:21).

The burning of a criminal after his stoning was one way of emphasizing the wickedness of his crime (Lev. 20:14; cf. Deut. 13:15-16). It was a "disgraceful thing" (v. 15) to steal something under the ban from God.

7:16-26 Even though Achan's sin carried a punishment that he could not decrease or postpone, Achan could at least reduce his guilt by confessing his sin. This he did in response to Joshua's paternal entreaty (v. 19). Confessing one's sin is one way to glorify God.

Achan's confession clearly revealed the process involved in yielding to temptation (v. 21).¹⁰⁰ He allowed the sight of something attractive to grow into covetousness. Then he took the step from covert mental sin to overt physical sin.¹⁰¹ Finally he sought to cover his action rather than confessing it. The same three verbs "I saw," "I coveted," and "I took" appear in the story of the Fall (Gen. 3:6-7, 10; cf. 2 Sam. 11:2-4, 8).

The Israelites punished Achan's children with him (v. 24) evidently because they had participated in his sin (cf. Prov. 15:27).¹⁰² It would have been difficult for Achan to hide the amount of spoil he took under his tent without raising the suspicions of his family. The people also destroyed all of his possessions (cf. Deut. 13:16-17). Achan's sin was high-handed defiance against God (cf. Num. 15:30, 35).

The heap of stones the people raised over Achan, his family, and his possessions (v. 26) memorialized this act of rebellion for the Israelites and their children (cf. 8:29; 2 Sam. 18:17). They named the valley in which the execution took place Achor (lit. troubling or disaster) as a further reminder (cf. Hos. 2:7; Isa. 65:10). Note the word play with Achan's name.

"Whilst they [the Israelites] learned from his mercies how greatly he was to be loved, they needed also to learn from his judgments how greatly he was to be feared."¹⁰³

Israel's defeat at Ai graphically illustrates the far-reaching influence of sin. The private sin of one or a few individuals can affect the welfare of many other people who do not personally participate in that sin.

Achan and his family were to Israel at this time what Ananias and Sapphira were to the early church (Acts 5). They were a strong warning of the consequences of sin among God's people. Korah and his cohorts as well as Nadab and Abihu were similar examples. The fact that God does not judge sin today as He did on these occasions does not mean He feels any less strongly about it. He mercifully withholds judgment in most instances. Nevertheless sin still produces the same destruction and death.

"God's first revenges are so much more fearful, because they must be exemplary."¹⁰⁴

God's punishment on Achan was not unfair. It is only by God's mercy that any sinner lives to old age. God can judge any sinner at any time in his or her life and be perfectly just. No sinner has any claim on God's grace. God is no man's debtor.

"As we read in ch. vii the story of Israel's first fight and first failure, we shall see that there were in the main, two causes of defeat: self-confidence, and covetousness; and these are still prime causes of failure in a Christian life."¹⁰⁵

Guzik: Jos 7:1-26

Joshua 7 - Defeat at Ai and Achan's Sin

A. Defeat at Ai.

1. (1) Not all of Israel obeyed the law of the devoted things.

But the children of Israel committed a trespass regarding the accursed things, for Achan the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed things; so the anger of the LORD burned against the children of Israel.

a. The children of Israel committed a trespass regarding the accursed things: Joshua commanded the nation in Joshua 6:18 that they should not take of any of the accursed things, those things that were associated with the demonic and debasing worship and practices of the Canaanites.

b. The accursed things: The wars fought by Israel in Canaan were not to be plundering wars of personal gain; they were an unusual, sacred instrument in God's hand, used for judgment against a society ripe for judgment.

c. So the anger of the LORD burned against the children of Israel: Israel could not be defeated by the Canaanites, but they could defeat themselves by alienating themselves from God's plan and power.

2. (2-3) Spies report from the city of Ai.

Now Joshua sent men from Jericho to Ai, which is beside Beth Aven, on the east side of Bethel, and spoke to them, saying, "Go up and spy out the country." So the men went up and spied out Ai. And they returned to Joshua and said to him, "Do not let all the people go up, but let about two or three thousand men go up and attack Ai. Do not weary all the people there, for the people of Ai are few."

a. The recommendation to send only two or three thousand men was either a response of faith or self confidence. In the end it did not matter; in their disobedience, they could have sent 100,000 troops and it would have made no difference.

b. Israel's success depended on their own state of being conquered by God; Achan's rebellion showed that in that respect, they were not conquered by Him - and therefore open to defeat.

3. (4-5) Israel is defeated at Ai.

So about three thousand men went up there from the people, but they fled before the men of Ai. And the men of Ai struck down about thirty-six men, for they chased them from before the gate as far as Shebarim, and struck them down on the descent; therefore the hearts of the people melted and became like water.

a. So about three thousand men went up there from the people: Joshua, a wise military leader, commands the larger number recommended by his military intelligence to be sent - but it makes no difference. They fled before the men of Ai.

b. And the men of Ai struck down about thirty-six men: The thirty-six men killed were thirty-six more than were killed at Jericho, which was thought to be a much more difficult city to conquer. Though this number was small from a military standpoint, what it meant was staggering to Israel. It meant that Israel could be defeated in the Promised Land.

i. The defeat at Ai showed that what mattered was not the strength of the opponent, but the help of God. Without God's help, all would be lost.

c. Therefore the hearts of the people melted and became like water: The people of Israel had good reason to be afraid. Their panic was completely logical, because if God did not fight for them, they had nothing to expect but defeat.

B. Joshua goes before the LORD in time of crisis.

1. (6-9) Joshua fears that it was unfaithfulness on God's part that had caused the defeat.

Then Joshua tore his clothes, and fell to the earth on his face before the ark of the LORD until evening, he and the elders of Israel; and they put dust on their heads. And Joshua said, "Alas, Lord GOD, why have You brought this people over the Jordan at all; to deliver us into the hand of the Amorites, to destroy us? Oh, that we had been content, and dwelt on the other side of the Jordan! O Lord, what shall I say when Israel turns its back before its enemies? For the Canaanites and all the inhabitants of the land will hear it, and surround us, and cut off our name from the earth. Then what will You do for Your great name?"

a. Then Joshua tore his clothes: To tear your clothes and to put dust on your head both displayed mourning. Joshua is not only mourning the death of thirty-six men, but more so, he and the elders of Israel mourn the loss of the blessing and guidance of God.

b. Alas, Lord GOD, why have You brought this people over the Jordan at all: For Joshua and the elders of Israel, this defeat was a national calamity. They do not take this defeat in stride; there is no "win a few, lose a few" mentality at work. They know that every battle matters, and there is always a reason for defeat, it doesn't "just happen."

c. Oh, that we had been content, and dwelt on the other side of the Jordan! Joshua well knows that if God's hand of blessing and guidance is not there, it would be better that they had come to the Promised Land. If God will not deliver them, all will be lost.

i. How different from so much of Christianity today! We are often so filled with man's programs and power, that if God withdrew His blessing and guidance, it wouldn't be missed for a long time.

d. Then what will You do for Your great name? This shows that Joshua's over-riding concern was for the glory of God. Our greatest disappointment when we stumble should be that we have possibly caused reproach on the great name of God.

2. (10-11) The real reason for defeat: Israel has sinned.

So the LORD said to Joshua: "Get up! Why do you lie thus on your face? Israel has sinned, and they have also transgressed My covenant which I commanded them. For they have even taken some of the accursed things, and have both stolen and deceived; and they have also put it among their own stuff."

a. Israel has sinned: The good news was that God had not failed the nation. The bad news was that this defeat was due to the sin of Israel. Joshua doesn't need to fear that the problem is with God - it is almost comforting to find that the problem is with us!

i. This is why God tells Joshua to get up. He doesn't need to beg God to change His heart towards Israel. Joshua must change Israel's heart before God.

ii. God's provision is for us to live a life of unbroken victory. But He will not make defeat impossible, taking away our ability to choose good or evil. He always makes it possible for us not to sin; here, Israel sinned, but they didn't have to.

b. Israel has sinned . . . they . . . they . . . they also: God says that Israel had sinned, not only one man. It is staggering to think that the whole nation was found guilty, and thirty-six men were dead, all for the sin of one man and his family.

i. Paul speaks in similar terms concerning sin in the church; regarding sin among the Corinthian church, he says Do you not know that a little leaven leavens the whole lump? (1 Corinthians 5:6) A small amount of sin accepted and tolerated among believers can infect the whole group.

ii. In this sense, the acceptance and toleration of the sin is worse than the sin itself, so it must be dealt with strictly.

c. For they have even taken some of the accursed things, and have both stolen and deceived: We should understand exactly what the sin was. Someone in Israel took things that were devoted to God, devoted either by their giving to His tabernacle, or by their complete destruction. One man stole from God, in the same way we steal from Him when we do not give Him what he directs us to give.

i. Leviticus 22:14, 27:15, 27:19, and 27:31 each demonstrate that in Israel, if you wanted to keep something that belonged to God, you had to pay a 20% (one-fifth) penalty. This was the same amount required for restitution in theft (Leviticus 6:4-5).

ii. The New Testament teaches us that giving should be regular and proportional (1 Corinthians 16:1-2), that it should be generous, purposeful, and cheerful (2 Corinthians 9:6-8). When we don't give as God directs us, we must regard it as sin and repent of it.

3. (12-13) The effect of the sin: they now have no power before their enemies.

"Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they have become doomed to destruction. Neither will I be with you anymore, unless you destroy the accursed from among you. Get up, sanctify the people, and say, 'Sanctify yourselves for tomorrow, because thus says the LORD God of Israel: "There is an accursed thing in your midst, O Israel; you cannot stand before your enemies until you take away the accursed thing from among you."

a. Therefore the children of Israel could not stand before their enemies: Israel could not fight in God's power and presence unless they walked in obedience to God. Israel was under a covenant with God that promised blessing on their obedience, and also promised curses upon their disobedience.

i. We are not under that kind of covenant. Our position with God is made by the work of Jesus on our behalf, not our own works. Yet if we want God's power and presence in our own battles, we must walk in fellowship with Him, and this fellowship is hindered by our own sin and rebellion.

ii. Our position before God is secure in Jesus; but our fellowship with Him is hindered by our own sin (1 John 1:6). This fellowship with God is our wellspring of power to live in the Spirit.

b. They have become doomed to destruction: It is sobering to realize that a body in sin has no power before their enemies. It is wonderful to realize that once the sin has been dealt with, God's power can again flow in our Christian life.

c. You cannot stand before your enemies until you take away the accursed thing from among you: When God deals with a particular area of sin, and when resist His work, His mercy makes us to fail in battle. We are most dangerous when we think we are "winning" battles with our own self-reliance.

4. (14-15) Instructions for judgment of the sin.

"In the morning therefore you shall be brought according to your tribes. And it shall be that the tribe which the LORD takes shall come according to families; and the family which the LORD takes shall come by households; and the household which the LORD takes shall come man by man. Then it shall be that he who is taken with the accursed thing shall be burned with fire, he and all that he has, because he has transgressed the covenant of the LORD, and because he has done a disgraceful thing in Israel."

a. The tribe which the LORD takes: Though the identity of the sinning family was unknown to Joshua, it was known to God. Secret sin on earth is an open scandal before God. Therefore, we should therefore live our lives with "one set of books," with one kind of life that can be seen by anybody, anywhere.

b. Then it shall be that he who is taken with the accursed thing shall be burned with fire: Once God dealt with the one sinning individual, blessing could come again on the whole nation.

C. Achan's sin publicly judged.

1. (16-18) God exposes the identity of the head of the family that had sinned.

So Joshua rose early in the morning and brought Israel by their tribes, and the tribe of Judah was taken. He brought the clan of Judah, and he took the family of the Zarhites; and he brought the family of the Zarhites man by man, and Zabdi was taken. Then he brought his household man by man, and Achan the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.

a. Achan the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken: This must have been an excruciating experience for Achan. How much better to simply walk in obedience to God!

b. All this time, Achan certainly remembered exactly what he had taken, and how he wished he had not taken it. But he - and we - should remember the regret of sin before we sin, not after.

i. Sin does have its pleasures. Taking those things gave Achan a good feeling. But the penalty of sin, both within us and upon us, outweighs any of the fleeting pleasures of sin.

2. (19-21) Joshua confronts Achan, and he confesses.

Now Joshua said to Achan, "My son, I beg you, give glory to the LORD God of Israel, and make confession to Him, and tell me now what you have done; do not hide it from me." And Achan answered Joshua and said, "Indeed I have sinned against the LORD God of Israel, and this is what I have done: When I saw among the spoils a beautiful Babylonian garment, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, I coveted them and took them. And there they are, hidden in the earth in the midst of my tent, with the silver under it."

a. My son, I beg you, give glory to the LORD God of Israel, and make confession to Him: Even when we sin and try to cover our sin, we can still give glory to the LORD by openly and honestly confessing our sin. Hidden sin always has a special power over us.

b. A beautiful Babylonian garment, two hundred shekels of silver, and a wedge of gold weighing fifty shekels: Measured against the lives of thirty-six men and the welfare of the entire nation, what Achan gained was pretty insignificant. Truly, the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows (1 Timothy 6:10).

c. Think of how Achan could have rationalized his sin: "No one will know." "These things won't be missed." "Think of how I'll be admired in this beautiful Babylonian garment." "I'm not hurting anyone." "I deserve this." The excuses can go on and on, but they all fall short.

d. When we are at the terrible place Achan is, we all feel terrible about our sin, wishing we had never done it - may God help us to feel terrible about our sin before we do it!

2. (22-26) The confession confirmed and judgment executed.

So Joshua sent messengers, and they ran to the tent; and there it was, hidden in his tent, with the silver under it. And they took them from the midst of the tent, brought them to Joshua and to all the children of Israel, and laid them out before the LORD. Then Joshua, and all Israel with him, took Achan the son of Zerah, the silver, the garment, the wedge of gold, his sons, his daughters, his oxen, his donkeys, his sheep, his tent, and all that he had, and they brought them to the Valley of Achor. And Joshua said, "Why have you troubled us? The LORD will trouble you this day." So all Israel stoned him with stones; and they burned them with fire after they had stoned them with stones. Then they raised over him a great heap of stones, still there to this day. So the LORD turned from the fierceness of His anger. Therefore the name of that place has been called the Valley of Achor to this day.

a. His sons, his daughters: Achan's sons and daughters had specific knowledge of the sin, because it is unlikely that he could bury so much under their tent without their knowledge. At the same time, they were not necessarily stoned with Achan. Instead of being killed with their father, Achan's children were probably called forth to witness the judgment against their father.

i. We notice the use of the singular in Joshua 7:25 and 7:26 (you . . . you . . . him . . . him), in reference to a person being stoned. The use of the plural in Joshua 7:24 and 7:25 (them . . . them . . . them) probably has reference to Achan's possessions, not his children.

b. The Israelites aptly named this place Valley of Trouble (or, disaster, as it is in the NIV).

c. So the LORD turned from the fierceness of His anger: Even this kind of sin, when it is dealt with, can be a spring board to victory again. Now Israel was again in position to walk in the power and guidance of God, after they had been conquered by God again.

i. This kind of victory only comes after a death. We need to die to such besetting sins, know that those who are Christ's have crucified the flesh with its passions and desires (Galatians 5:24) - the power and victory of Jesus' resurrection are ours as we crucify our flesh with Him every day.

© 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 7 (Chapter Introduction)

Overview

Jos 7:1, The Israelites are smitten at Ai; Jos 7:6, Joshua’s complaint; Jos 7:10, God instructs him what to do; Jos 7:16, Achan is taken by the lot; Jos 7:19, His confession; Jos 7:24, He and all he had are destroyed in the valley of Achor.

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 7 (Chapter Introduction)

CHAPTER 7

Achan takes of the accursed and devoted thing: God is angry with Israel, Jos 7:1 . Joshua sends three thousand men against Ai; they flee, and thirty-six are slain, Jos 7:2-5 . Joshua complains to God; who discovers the cause, and enjoins a lot, Jos 7:6-15 . Achan is found guilty: Joshua’ s advice, and his confession, Jos 7:16-21 . He and his are stoned and burnt: the place named The valley of Achor, Jos 7:22-26 .

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 7 (Chapter Introduction)

(Jos 7:1-5) The Israelites smitten at Ai.

(Jos 7:6-9) Joshua's humiliation and prayer.

(Jos 7:10-15) God instructs Joshua what to do.

(Jos 7:16-26) Achan is detected, He is destroyed.

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 7 (Chapter Introduction)

More than once we have found the affairs of Israel, even when they were in the happiest posture and gave the most hopeful prospects, perplexed and embarrassed by sin, and a stop thereby put to the most promising proceedings. The golden calf, the murmuring at Kadesh, and the iniquity of Peor, had broken their measures and given them great disturbance; and in this chapter we have such another instance of the interruption given to the progress of their arms by sin. But it being only the sin of one person or family, and soon expiated, the consequences were not so mischievous as of those other sins; however it served to let them know that they were still upon their good behaviour. We have here, I. The sin of Achan in meddling with the accursed thing (Jos 7:1). II. The defeat of Israel before Ai thereupon (Jos 7:2-5). III. Joshua's humiliation and prayer on occasion of that sad disaster (v. 6-9). IV. The directions God gave him for the putting away of the guilt which had provoked God thus to contend with them (v. 10-15). V. The discovery, trial, conviction, condemnation, and execution, of the criminal, by which the anger of God was turned away (v. 16-26). And by this story it appears that, as the laws, so Canaan itself, " made nothing perfect," the perfection both of holiness and peace to God's Israel is to be expected in the heavenly Canaan only.

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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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 7 (Chapter Introduction)

INTRODUCTION TO JOSHUA 7

For the trespass of Achan the children of Israel were smitten and put to flight by the men of Ai, Jos 7:1; which gave him and the elders of the people great concern, both for Israel and for the name of the Lord, which was expressed by Joshua in prayer to God, Jos 7:6; when the Lord informed him of the reason of it, and gave him directions for finding out the guilty person, and for the punishment of him, Jos 7:10; which directions Joshua followed, and the person was found out, who being urged to a confession made one, Jos 7:16; upon which he and all he had, with the things he had taken, were burnt with fire, Jos 7:22.