The Transforming Word Series, Volume 2: Stories and Songs: From Joshua to Song of Songs

By Mark Hamilton

The nation of Israel tells its story of the rise of kings not once but twice (Joshua–2 Kings, 1–2 Chronicles); and during this period, they wrote Psalms and gathered together their wise sayings. Then, plunged into the darkness of exile, they had to discover again who God was and what kind of life he called them to live. In the same way, Christians read these texts today for what they share about a promised Messiah and how they explain what life with God looks like in all its complexity.

• Language: English
• Publisher: Leafwood Publishers
• Release date: Oct 18, 2022
• ISBN: 9781684269006

Mark Hamilton

Mark W. Hamilton holds the Onstead Chair in the College of Biblical Studies at Abilene Christian University, where he serves as professor of Old Testament.

Book preview

Joshua

Phillip E. McMillion

CHAPTER CONTENTS

Contexts

Commentary

Possession of the Land of Canaan · 1:1–12:24

Allocating the Land to the Tribes · 13:1–21:45

Farewell Speeches & Conclusion · 22:1–24:33

Theological Reflections

For Further Study

Works Cited

FEATURES

Jericho

Ai

O sun stand still . . .

The book of Joshua continues the story begun in the Pentateuch. Part of God’s promise to the patriarchs is the giving of the land of Canaan. Deuteronomy 9:5

repeats this promise, but its primary fulfillment occurs in Joshua. This promise of the land becomes one of the major themes in Joshua. A second theme is that the great victories over the Canaanites come only with God’s help. A third theme is the importance of faithfulness and obedience from God’s people.

CONTEXTS

The book is primarily prose narrative, although poetry, boundary lists, city lists, and speeches also appear. The style of the book is straightforward, and there are few serious textual problems. In Jewish Bibles, Joshua begins the section called the Former Prophets, which includes Joshua, Judges, Samuel, and Kings. In Christian Bibles these are the Historical Books.

The book relates the events following the death of Moses. Joshua takes the people across the Jordan where they begin to take possession of Canaan. Joshua divides the land among the various tribes and encourages them to be faithful to God. The purpose of the book is not simply to relate historical facts in a modern sense. Rather, the writer uses history to teach Israel what the Lord had done for them and to admonish them to be obedient in the new land.

There is no strong tradition of authorship in Joshua. Joshua 24:25–26 reports an instruction to Joshua to write down the newly contracted covenant, but this command does not extend to the entire book. Joshua 24:31 indicates that the book was written a number of years after the death of Joshua, but just how long is uncertain. Some place the writing of the book soon after the events, in the time of the judges or early monarchy. Most scholars date it considerably later and view it as one part of the survey of Israel’s history stretching from Deuteronomy through Joshua, Judges, Samuel, and Kings (Noth 12). This larger work, the Deuteronomistic History, comes from a later writer who uses Israel’s past to teach lessons about faithfulness and obedience.

COMMENTARY

POSSESSION OF THE LAND OF CANAAN · 1:1–12:24

1:1–18 A new period in Israel’s history has begun. Moses, the great leader, is dead. Joshua will guide Israel into their new home. Joshua continues the work of Moses, though, as Deuteronomy 34:10 indicates, without his stature.

As verse 2 first notes, and the rest of the book emphasizes, the land is a gift from the Lord. It is not won by military might but through the power of God. God’s promise to give the land is about to be fulfilled. To emphasize that the land is a gift, verse 4 situates Israel’s borders at the widest possible bounds of Israelite influence. No Israelite state actually governed all that territory, but the book describes its boundaries to encourage the readers to trust in God.

The charge, be strong and courageous, is repeated in verses 7, 9, and 18. Since God is with him, Joshua should be strong. Along with Joshua’s new authority comes the obligation to be a faithful leader. Part of the leader’s role is to reflect on Torah (compare Ps 119:15–16, which emphasizes the joy of doing so). This term for meditate (v. 8) is rare in Hebrew but appears in almost the same form in Psalm 1:2.

Meditate on God’s law . . .

It is significant that both the opening of the Former Prophets (Josh 1:8) and the opening of the Writings (Ps 1:2), two major segments of the Hebrew Bible, exhort their readers to meditate on God’s law day and night. As with the wise person of Psalm 1, if Joshua is faithful, God will be with him.

With his leadership role confirmed (vv. 10–11), Joshua begins to make preparations to carry out his commission. This great work is possible only with the Lord’s help. He first takes up the task of settlement by granting land east of the Jordan River to two and a half tribes (see Num 32). These tribes must help the others secure their territory west of the Jordan since the same God is giving territory to both groups.

The chapter’s conclusion in verses 17–18 reinforces Joshua’s role as the new leader. His word is like the word of God. He owns a copy of the law. He will lead them across the Jordan as Moses led them across the Red Sea.

2:1–24 Even though God has promised to give the land, Joshua makes careful preparations for the settlement. The spies select a house where strangers will attract little attention. Their plan fails when the king’s informers report these events immediately. Meanwhile, Rahab hides the men and prepares a story to deceive the king’s men. The text does not criticize the lie she tells, but celebrates the fact that God can use unexpected people to further the divine purpose.

The speech of Rahab in verses 8–11 both explains why she helped the Israelite spies and allows the narrator to state a theological rationale for the defeat of the Canaanites. The speech echoes several passages from Deuteronomy (Deut 11:25, 3:1–3, 4:39). Rahab expresses her faith that Yahweh is at work in these events. She has heard what the Lord has done for Israel. Even Rahab can find deliverance if she has faith in God (compare Matt 1:5, Heb 11:31). The lesson for Israel is that they should show a similar faith.

However, Rahab is no starry-eyed idealist. In verses 12–13, Rahab asks for a promise of rescue for both herself and her family when Israel takes the city. She shows the Israelites kindness, and asks for kindness in return.

In verse 14, the terms translated kindly and faithfully are the Hebrew words chesed and ’emet, both of which have already appeared in verse 12. Exodus 34:6 and other texts use these same terms to depict God’s very nature (compare Pss 25:10, 86:15, and 117:2). The God who gives Israel the land also extends loyalty and mercy to those who cooperate in the divine work, even when they are Canaanites.

Verses 17–24 chart a transition in the story as Rahab conspires with the Israelites against Jericho, marking her house with the scarlet cord, and as the spies return to their people and report the morale of the city. Again, the narrator stresses God’s provision of the land to Israel and Israel’s protection of the innocent in imitation of God’s own work.

3:1–4:24 The story progresses in chapters 3–4 as Joshua leads Israel to the camp beside the Jordan. The people wait three days until they see the ark carried toward the Jordan. The ark, as the symbol of God’s presence, provides a link to chapter 2 and emphasizes that the Lord will lead them into the land. The presence of the Lord is awesome and dangerous (compare 2 Sam 6:7), so the people keep a safe distance. As part of the unfolding pre-invasion ritual, the people purify themselves as if they are going into battle (1 Sam 21:5). The term used in 3:5 for amazing things (Hebrew nifla’ot) also appears in Exodus 3:20 and Judges 6:13 for God’s work of deliverance from Egypt. The Lord will do amazing things on behalf of Israel.

The Ark of the Covenant

The ark of the covenant represented the presence of the Lord. The top was decorated with two cherubim facing each other. Their wings arched up to form a platform that was the throne for the invisible God (Exod 37:1–9).

Verse 6 portrays Joshua instructing the priests to move. Such repetition sounds awkward to modern ears, but is typical of Old Testament narratives.

In verses 7–8 God begins to carry out the promise to be with Joshua. Joshua, like Moses earlier, converses with Yahweh.

Verses 9–13 explore the roles of both God and Israel. God’s presence leads to the giving of the land. This list of the groups within the land appears frequently in the Pentateuch and normally contains six to eight groups (see, for example, Deut 20:17). As Lord of all the earth, God may give the land to Israel. As for Israel, the reason for this selection of twelve men (one per tribe) does not become clear until 4:2. To underscore the miraculous nature of the divine-human relationship, verse 13 previews what will happen when the priests step into the water.

In verses 14–17, the reference to flood stage makes it clear that this is no normal crossing. Various explanations such as an earthquake or a mudslide have been suggested to explain this event. The Bible gives no explanation except that it is the Lord’s work. The term dry ground appears twice in verse 17 and links the story with the crossing of the sea in Exodus 14. There is also a connection with God’s work in Genesis 1 where God created the world by making dry ground.

Joshua 4:1–3 repeats the instructions from 3:12 with slight variations. The men are to carry twelve stones from the river as a memorial for the twelve tribes (see Exod 24:4). The text locates the stones at the spot where the priests stood, emphasizing the priests’ role and the religious nature of the entry into the land. Joshua insists that God is at work in this process. Thus, according to verses 4–7, the stones serve as a reminder of God’s action. The historical books show a consistent concern for the instruction of future generations. Israelite history writing does not simply chronicle events, but teaches the meaning behind the events. The stones give parents an opportunity to retell their children how God worked in these events (see Deut 6:20–25).

In verses 8–9, Israel obeys the Lord’s command. The Hebrew text of verse 9 indicates that Joshua set up twelve stones in the midst of the river. These stones were apparently separate from those taken out of the river (see Nelson 69). However, the

NIV

translation, recognizing the awkwardness of the Hebrew phrasing, assumes that there is only one set of stones that are taken from the river and set up on the bank. This marker, like the ark of the covenant, highlights the theological importance of this event. The writer reflects on these events from a later vantage point.

Verses 10–14 report the fulfillment of promises. The men of Reuben, Gad, and the half tribe of Manasseh keep the promise they made to Moses (Num 32:32). God keeps the promises made to Joshua in 1:5 and 3:7. Just as Moses led Israel across the sea, so now Joshua leads them across the Jordan.

In verses 15–18, after everything is completed, the Lord tells Joshua to instruct the priests to come up out of the Jordan. The instructions are repeated as Joshua gives the command, and then repeated again as the priests carry out the command. The repetition is characteristic of biblical narratives, and it again emphasizes the solemnity of the occasion.

Verses 19–24 report the creation of a holy site at Gilgal. This site is anticipated in Joshua 4:3 but finally named in verses 19–20. The memorial stones serve as a reminder to future generations of what the Lord has done. The question What are these stones? is reminiscent of the question in Deuteronomy 6:20, What are these statutes? In both cases, the question concerns the meaning of the stones or the statutes. In each passage the meaning is related to what God has done. In Joshua 4, it is a reminder of how God helped the people cross the Jordan as they had crossed the Red Sea. One purpose was to be a testimony to the nations, and second to remind Israel to obey the Lord. In the Old Testament fear of the Lord is often linked with obedience (Deut 6:2; Josh 24:14).

Gilgal

The name of several locations in the Bible. The Hebrew word gilgal probably comes from the verb galal, "to roll," thus allowing the wordplay in Joshua 5:9, I have rolled [galloti] the reproach. Gilgal was an important religious site through early Israelite history.

5:1–6:27 This section first mentions kings representing all who oppose Israel. Verse 1’s their hearts melted echoes Joshua 2:11. When the spies went to Jericho, the people had heard of God’s work at the sea. Now, they have heard of God’s work at the Jordan. In both cases, God gives success if the people trust the Lord. This lesson continued to be important for later generations of Israelites as it is today. The remainder of this chapter narrates three important events that mark a new phase in the life of Israel. Along the way, it intertwines theological reflections on Israel’s past and future.

First, God commands circumcision since it was neglected in the wilderness (vv. 2–9). The text expands on the first action with several theological reflections, such as explaining the death of the adult men as the fulfillment of God’s decree (Num 14:20–35) and repeating the common phrase a land flowing with milk and honey (which appears only here in Joshua). In this section, the Israelites renew their practice of circumcision as one aspect of their obedience to God. This is part of their preparation for moving into the new land.

The Army of the Lord

In a number of passages, God fights on behalf of Israel (Josh 10:14; Judg 5:20–23; 2 Sam 5:24; Hab 3). Joshua 5:14 speaks of, literally, the "commander of the Host of the Lord. Similar language is used in other passages to refer to God as the Lord of Hosts."

Second, the people prepare to occupy the land by observing the Passover there (vv. 10–12). A clear transition occurs when the manna stopped, and they begin to eat the produce of the land. The renewal of circumcision and the observance of Passover emphasize the need for obedience as the people move into the land. Faithful obedience is important throughout Israel’s history.

Third, a divine messenger appears with a drawn sword (vv. 13–15). Joshua asks, Are you for us or our enemies? The man replies, Neither, but as commander of the army of the Lord I have come. The answer may suggest that the Lord does not take sides. Israel must choose the Lord’s side. When Joshua asks for a message, the only command given is to recognize and submit to the Lord’s control. These words echo the command to Moses in Exodus 3:5. As Moses humbled himself before he led the people out of the old land, so Joshua humbles himself before he leads the people into the new land.

Chapter 6 turns to the siege of Jericho itself. In the ancient world, one method of attacking fortified cities was to cut off all supplies and lay siege. According to 6:2–5, the fall of Jericho is a foregone conclusion since God works on behalf of Israel. Joshua receives careful instructions on how to conduct the campaign. The description sounds more like a worship procession than a battle plan. This emphasizes the fact that the defeat of Jericho is God’s work, not the work of a human army. Using the technique of repetition seen so often in these chapters, verses 6–14 picture Joshua passing on the instructions from the Lord to the priests who lead this worship procession. No battle cry is needed since this is not a human battle.

On the last day of the ceremony, the priests lead the procession around the city seven times (vv. 15–21). The people shout a battle cry, or perhaps a cry of worship and praise for what the Lord has done. The term devoted (Hebrew cherem) means totally given over to the Lord through destruction (see vv. 18, 21). The concept is similar to a whole burnt offering, which is totally given to the Lord when it is consumed on the altar (Lev 27:28–29; 1 Sam 15). However, the cherem is not an offering per se. In this case, the devoted city is not used for human gain. It is totally given to God, and is banned from any human use. Rahab and her family are spared because she helps the spies when they come to Jericho. Any spoil goes to the Lord. Anything kept by the people will bring disaster. Interpreters have offered many explanations for the collapse of the walls, from earthquakes to sound vibrations. Scripture does not attempt to explain how this happened except that the Lord did it.

Jericho

Jericho has been the site of much scholarly investigation and the subject of much debate. Three major archaeological investigations have explored Jericho. From 1907–1911 a German team led by E. Sellin and C. Watzinger dug there. From 1929–1936, John Garstang led a second work. Kathleen Kenyan led a third work from 1952 to 1958. The first group excavated before the importance of pottery was fully understood and may have discarded important pottery evidence. Garstang believed he had found the destruction layer from the time of Joshua, but Kenyon dated that destruction long before Joshua. Kenyon found only scant evidence of occupation that could be related to the time of Joshua. More recently, Bryant Wood has contested Kenyon’s findings, although he has not gained widespread scholarly support. The site is badly eroded and the three expeditions as well as a modern road have disturbed much of the evidence. At present it is difficult to draw any firm conclusions based on the archaeology of Jericho (Holland 224).

Ai

The site of Ai is usually identified with et-Tell, about one mile southeast of Beitin, although other sites in the area have been suggested. Excavating at et-Tell 1933–1935, Judith Marquet-Krause found remains dating from before 2400

BCE

. There was a long gap in the occupation of the site, and a later occupation sometime after 1200

BCE

. Joseph A. Callaway led a second expedition at et-Tell from 1964 into the 1970s. Callaway found the same gap in occupation that the earlier expedition had found. The later city was much smaller than the earlier one. The problem is that during the period usually suggested for the Israelite settlement, Ai appears to have been unoccupied. Callaway suggested that the conquest of Ai may have been later than traditionally thought and that the city may have been smaller than previously believed. Other possible sites in the area have been explored, but none have won wide support (Cooley 33).

The story concludes by tying up loose ends. In verses 22–23, Joshua instructs the spies to bring Rahab to safety as they had promised. Since Rahab is not Israelite, she may live nearby but outside the camp in order to preserve the purity of the camp that is holy to the Lord. Verses 24–26 emphasize that the instructions of the Lord concerning the destruction are carried out to the letter. As a final blow, the city is cursed and is not to be rebuilt (but see 1 Kgs 16:34). Finally, verse 27 reminds the reader that God has made Joshua Moses’ successor. The first victory in the land serves as a model of how faithfulness to the Lord is crucial for the people in their new land. It also speaks to later generations when they look to their own history for lessons to guide them after the exile.

7:1–26 This chapter links to chapter 6 through the mention of the devoted things. Here, however, Achan’s inattention to them causes a problem that Joshua and the Israelites only discover as the narrative unfolds. Joshua and the army of Israel will feel the weight of God’s wrath when they attack Ai (a name that means ruin).

The initial report (vv. 3–5) suggests an easy victory requiring only a small force. The narrative does not explain how the defeat took place. The point is not to emphasize the military tactics, since failure to depend on God is the real cause of defeat.

Verses 6–18 describe a series of rituals by which Joshua discovers the cause of defeat. (The process resembles that for the selection of Saul as king [1 Sam 10:20–22].) Joshua asks why God brought them this far only to allow them to be defeated. He also reminds God of what the nations will think when they hear this (compare Exod 32:12; Num 14:13–16). As part of the conversation with Joshua, Yahweh reveals the cause of Israel’s defeat, the theft of the devoted things (vv. 11–12).

As the ritual of selection unfolds, Joshua discovers the guilty party. He seeks a confession of wrongdoing from Achan (vv. 19–21). In a ritual execution (stoning), the nation eliminates Achan and everything connected to him. It may be that Achan’s family has participated in the deception, or it may be that anyone who has come in contact with the forbidden goods must be removed. The site is named the Valley of Trouble (Hebrew ’emeq ’akor). The repeated use of the Hebrew letters ayin and kaf create a wordplay on the name Achan (Hebrew ’akan). In any case, the story reinforces the importance of faithfulness, since any disobedience can bring disaster. However, the story also underscores God’s mercy, since only Achan’s family is punished, and not all Israel (Auld 53).

8:1–35 The story continues with the charge, do not be discouraged, the same words God spoke to Joshua in 1:9. Now that the sin of Achan has been removed, God encourages Joshua to renew the attack on Ai. This time, the rules will change, for Israel may take the goods and livestock. The Israelite army is to use a ruse to draw away the defenders of the city (vv. 3–8).

The phrase thirty thousand (v. 3) presents a problem, since such a large force could not well move undetected. Gray (71) has argued that the reading must be a scribal error for three thousand. Another option is to translate the Hebrew term thousand as unit or platoon, hence thirty units of soldiers (Mendenhall 52). Joshua explains the plan of attack and sends out a raiding party. His is one of the classic tactics of military planning, but the victory still comes from