Overview of Joshua

The Mission: What were they supposed to do?

Deuteronomy 32:44–47 ESV

Moses came and recited all the words of this song in the hearing of the people, he and Joshua the son of Nun. And when Moses had finished speaking all these words to all Israel, he said to them, “Take to heart all the words by which I am warning you today, that you may command them to your children, that they may be careful to do all the words of this law. For it is no empty word for you, but your very life, and by this word you shall live long in the land that you are going over the Jordan to possess.”

the Pentateuch sets out laws of warfare, distinguishing between battles fought against cities outside the Promised Land (Deut. 20:10–15) and those fought against cities inside the land (Deut. 20:16–18). It is only the latter case that requires Israel to spare no one (“you shall devote them to complete destruction”);

The book of Joshua divides logically in the middle, with the first half focusing on Israel’s conquest of the land of Canaan and the second half on the distribution of the conquered territories among the Israelite tribes. Better, however, is an analysis of the book as four sections, each characterized by a key Hebrew word. The sound similarities between the Hebrew words yield the following pattern:

‘abar Cross the Jordan into the land (chs. 1–5)

laqakh Take the land (chs. 6–12)

khalaq Divide the land (chs. 13–21)

‘abad Serve the Lord in the land (chs. 22–24)

I. Crossing into the Land (Josh. 1:1–5:15)

A. Joshua’s Mission (Josh. 1:1–18)

Life After The Death of Moses, 1a

Deuteronomy 34:10–12 ESV

And there has not arisen a prophet since in Israel like Moses, whom the Lord knew face to face, none like him for all the signs and the wonders that the Lord sent him to do in the land of Egypt, to Pharaoh and to all his servants and to all his land, and for all the mighty power and all the great deeds of terror that Moses did in the sight of all Israel.

When you read the first 5 books of the Bible, it is all leading to the promise land, it is all leading to the fulfillment of God’s promise to Abraham, Isaac and Jacob, but at the end it ends in a funeral?

Moses may die, but God’s faithfulness lives on.

Yahweh’s Words to Joshua, 1b–9

Yahweh’s says it is time, 1b–4

It is time to ‘Cross over …’ the Jordan,

It is time to take ‘The land I am giving …’

Joshua tells the Lord it is time for action, the Lord is giving them the land, but it was going to require them to take action, to cross over and take the land.

Yahweh’s presence will be with him Joshua, 5–9

‘I will be/am with you’ (beginning and end of section) just as I was with Moses I will be with you. How was the Lord with Moses? God’s presence was going to be with Joshua every step of the way, i will not abandon you.

‘Be strong and be bold’ (three times in the middle of section) Why does God tell him this? Do you think Joshua’s mission from the Lord will be difficult? Yes! Which is why the Lord tells him 3 times be strong and courageous.

1. Be strong and courageous to distribute the land

2. Be strong and courageous to obey the law and the covenant

Joshua’s Words to Israel, 10–18

Joshua’s command to prepare for action, 10–15

To people (via officers), 10–11

‘You are going to cross over …’

‘The land Yahweh … is giving’

To eastern tribes, 12–15

‘You must cross over …’

‘The land Yahweh … is giving’

The eastern tribes have possessed their land allotment, but they made a covenant to help the rest of Israel take the land on the other side of the Jordan.

People’s Response to Joshua, 16–18

‘Yahweh … be with you’

‘Be strong and bold’

B. Joshua, the spies, and Rahab (Josh. 2:1–24)

The structure of this passage is very important to what the writer wants to communicate to us.

Joshua Sends out 2 (not 12) to spy out Jericho, 1a

Arrival/concern: protection of the spies, 2–7

The writer leaves us in suspense, what is going to happen to the spies? Will they be caught? What is going to happen?

This is on purpose, because the writer wants you to know, what is going on with the spies is important, but there is something of greater importance going on hear.

Rahab’s Confession of faith, 8–14

Yahweh is powerful - 8-10

He has given you the land

The Lord dried up the Red Sea

The Lord gave you victory over the Amorite kings.

Yahweh is Supreme - 11

Yahweh Displays Steadfast Love - 12-14.

Rahab’s confession of faith is accompanied by action, Rahab doesn’t just believe in Yahweh, she is putting her trust in Yahweh, she is seeking refuge in Yahweh. Rahab is pledging her allegiance with Yahweh.

Escape/concern: protection of Rahab and Co., 15–21

Return to Joshua, 22–24

C. Crossing the Jordan (Josh. 3:1–4:24)

On a human level, passing over the Jordan is impossible. Both the waters and what is on the other side present a grave threat to Israel’s life. List the features of this story that add a sense of impossibility.

The ark of the covenant was not a magic charm that allowed Israel to do miraculous things. The ark represented God’s presence among his people. It was a symbol of his great holiness, as well as his grace and nearness. What is the ark’s function in this episode (see 3:10–13)?

At one level, God’s purpose in performing this miracle is to move his people into the land. But twice in this passage, we have an indication of God’s more significant purpose. What is this purpose?

What wonder has God performed for the Christian, and how does this advance the same purpose for his people today?

Chapter 4 begins when “all the nation had finished passing over the Jordan,” yet the Lord still holds back the water for a time. In fact, all of chapter 4 takes place at the riverbank. There the Lord gives instructions for a memorial. At the end of the chapter, two purposes are expressed for this memorial, one each for two different groups. Who are these two groups, and what is the Lord’s purpose for each?

What does the provision of this memorial tell us about God? What does the need for this memorial reveal about human nature?

In 4:14 we hear an echo from a verse in chapter 3. What verse is it? What does the repetition of this statement tell us about how God chooses to bring salvation?

Joshua 3:10 reveals God’s purpose in leading his people using the ark of the covenant. What does chapter 4 reveal about God’s purpose for the nations through this event?

D. Ritual renewal and divine encounter (Josh. 5:1–15)

Now that the nation has passed over the Jordan, we might expect an immediate move on Jericho. Instead, several things must happen first. The first order of business is circumcision, a covenantal imperative that had been neglected by this generation. Based on Joshua 5:9, how would you express the purpose of circumcision for Israel (see also Gen. 17:10–14 and Deut. 30:5–6)?

The second order of business involves another symbol given to Israel: the Passover. Read Exodus 12:1–14, 26–28. Answering with one sentence for each question, what was the Passover event, and why did the Lord want them to remember it?

At the end of this chapter, we meet an unnamed man. This is likely the same figure mentioned to Moses by the Lord in Exodus 23:20–23 and 33:1–3. What indications do we have of this man’s identity? Given the placement of this story between the crossing of the Jordan and the movement toward Jericho, what point is God making to Joshua and to us?

Humanly speaking, Joshua and the people had everything to fear: cutting-edge military technology, trained and determined armies, and walled cities built for war. But because of what God had done for them, and the presence of the Lord’s commander, they had every reason to trust his promises for what was ahead. Read Romans 8:31–38. On what basis can we trust God’s promises for the future? What do you need courage for today? Write out a brief prayer asking God to give you the courage to stay faithful.

II. Taking the Land (Josh. 6:1–12:24)

A. Jericho’s fall: firstfruits of war (Josh. 6:1–27)

Joshua Receives the Battle Plan (6:1–5)

Throughout the book of Joshua we hear a cadence of commands—and promises making them possible. In 6:1–5, what does God promise? What does he command?

As this book unfolds, the ark of the covenant is consistently in the middle of the action. How would you explain the role of the ark in Israel’s life? What implication does this have for the moral legitimacy of Israel’s invasion and destruction of these Canaanite cities?

Joshua Carries Out the Battle Plan (6:6–27)

This chapter builds suspense, especially when Joshua tells the people to shout (vv. 16–20). Just before they shout, Israel receives a set of commands. What is the significance of the timing of these commands?

Joshua’s victory at Jericho is total. List every indication in the story of Joshua’s complete victory. Then, read Genesis 15:12–21 and state one reason for the totality and timing of this battle.

The nation has crossed the Jordan and taken Jericho with perfect success. How should the people of Israel and the reader of the story respond to this success?

Joshua 6:21 presents some readers with difficulty. The destruction of men, women, children, the elderly, and animals should sober us as we read. Thankfully, we may trust God’s Word at every point without grasping fully why God says or does what he does. Assuredly God is good (Ps. 119:68) and just (Gen. 18:25), and his Word proves true (Prov. 30:5; Ps. 12:6). What is your best explanation for why God is just in issuing these orders? Several passages may be helpful in working this out, including Genesis 1:1; 15:15–16; Deuteronomy 9:5; 20:10–18; and Leviticus 18:24–25; 20:1–5.

In Hebrews 11:30–31, two feats of faith are mentioned. What separates and unites these feats?

First Corinthians 1:18–31 describes salvation through Christ similarly to how we might describe salvation at Jericho. Read that passage and answer these questions: How does God save? Whom does God save? Why does God save in this way?

Read through the following Gospel Glimpses, Whole-Bible Connections, and Theological Soundings. Then take time to consider the Personal Implications these reflections have for your walk with the Lord.

B. Israel’s failure: Achan’s sin; corporate guilt (Josh. 7:1–26)

A Pile of Stones (7:1–26)

The chapter begins with a sober indication of sin’s presence in Israel. Because of one man’s sin, the “anger of the Lord burned against the people of Israel” (7:1). Put this statement about God’s anger in your own words. How can God be angry with all the people of Israel for the sin of one Israelite?

We are given the backstory of why Israel failed at Ai, but Joshua didn’t have the whole story yet. What do you make of Joshua’s response in 7:7–9? Was Joshua’s confusion and despair justified?

This chapter has a very clear structure, moving from the setting, conflict, climax, to resolution. As the story grows in tension, what is its climax?

God’s response to Achan may seem harsh, given Achan’s specific sin. But this was much more than a small theft. Go back through the chapter and list the various descriptions of Achan’s sin.

We may be able to hide our sin from others, but sin is never hidden from God. Identify indications from this chapter of the Lord’s perfect and complete knowledge.

Even if coveting isn’t a regular part of our vocabulary, Achan’s desires are nonetheless a regular part of our lives. Recall again Hebrews 13:5–6: what is the deeper problem behind our covetousness? What sins of covetousness come to mind when reading this chapter?

Achan clearly confessed his sin, but the broader context of Achan’s confession, including its timing and what he didn’t say, is not encouraging. What features of this account highlight the problem in Achan’s heart?

Joshua 7:1 and 7:26 bookend the chapter with a contrast. What happened that changed the Lord’s posture toward his people?

C. Israel’s renewal: Ai’s defeat (Josh. 8:1–35)

Another Pile of Stones (8:1–35)

In this story, two piles of stones are better than one! What is the significance of pairing the story in chapter 7 with the story in chapter 8?

Israel conquered Ai but took the king alive and proceeded to hang him before burying him under the heap of stones. We will see such action again in the next few chapters. Do you think it was appropriate? Why or why not?

With the drama of the last two chapters in mind, what is the purpose of the closing scene in 8:30–35?

Read through the following Gospel Glimpses, Whole-Bible Connections, and Theological Soundings.Then take time to consider the Personal Implications these reflections have for your walk with the Lord.

D. Israel’s Canaanite covenant: the Gibeonite ruse (Josh. 9:1–27)

The Gibeonites Bring Crumbly Bread (9:1–27)

This chapter is one big contrast. Who is the contrast between? How are they alike, and how are they different? What do we learn about the Gibeonites in 10:2 that adds to the drama?

Israel is victorious in the face of direct assault, but vulnerable to deception. Joshua knew the prohibition against making a covenant with the Canaanites (Deut. 7:2) and did not show proper caution. What does Joshua 9:14 reveal about Joshua’s deeper problem?

Given all the stories that could be told of Joshua’s conquests, why do you suppose this story was included (see Deut. 7:2 and Joshua 2)?

E. Defense of Gibeon, conquest of the south (Josh. 10:1–43)

Chapter 10 ends with this summary: “The Lord God fought for Israel” (10:42). List the ways God fought for Israel. Although unmentioned, what character from earlier in the story is responsible for these victories?

We have read numerous indications of God’s purpose to exalt Joshua. Here again, as with the king of Ai, Joshua dramatically slays these kings (10:24–27). How might God’s promise to the Serpent in Genesis 3:15 inform Joshua’s method of execution?

In Joshua 10:28 the narrative picks up speed. What words or phrases are repeated? What’s the significance of this repetition?

F. Conquest of the north and a list of defeated kings (Josh. 11:1–12:24)

Joshua 11:4–5 describes armies gathered “like the sand that is on the seashore.” This imagery will be used to describe future battles in Scripture, including history’s final battle before God’s final judgment (see Judg. 7:12; 1 Sam. 13:5; Rev. 20:8). What is this image intended to convey?

In Joshua 11:15 we read a familiar verb, repeated here three times. What key verse from chapter 1 stands behind this verse?

Joshua 11:20 gives us new insight into Israel’s battles: “It was the Lord’s doing to harden their hearts that they should come against Israel in battle.” Does this mean that the Canaanites were like puppets, controlled by God and therefore without personal guilt? What indications from Scripture lead you to answer this way?

Joshua 11:23 closes the first half of the book on a good note, indicating that the “land had rest from war.” Yet verse 22 speaks of inhabitants that remain. Based on Moses’ teaching, what are we to conclude about Israel from their unfinished work?

Chapter 12 is a detailed inventory of every place and king taken by Israel under Moses (12:1–6) and Joshua (vv. 7–24). While these people and places are unfamiliar to us, what would this catalog have represented to an ancient Israelite reader of this book?

III. Dividing the Land (Josh. 13:1–21:45)

A. It’s yours, now take it! (Josh. 13:1–33)

B. Western territories (Josh. 14:1–19:51)

C. A land of justice and worship (Josh. 20:1–21:45)

Read through Joshua 13:1–19:51, then engage with this section of Scripture using the questions below. (For further background, see the ESV Study Bible, pages 415–424; available online at www.esvbible.org.)

Tucked into this catalog of land deeds are a number of valuable insights. To start, list themes in this section that are familiar from the story of Joshua to this point. Then, list themes that are new to this section of the book.

One ominous reality hinted at previously is repeated now in such a way that it cannot be missed (see Josh. 13:13; 15:63; 16:10; 17:12–13). This series of qualifications to an otherwise positive distribution of land indicates a problem in the heart of Israel. What is this refrain, and what was the problem at heart?

Another refrain in this section concerns the tribe of Levi. Five times we read, “To the tribe of Levi alone Moses gave no inheritance.” Levi did have an inheritance, but of a different kind. Read 13:14; 13:33; and 18:7. What was this special arrangement intended to teach Israel about her physical inheritance?

The Levites weren’t given land, but rather “cities to dwell in” among the people (14:4). Given the Levites’ priestly functions (see Lev. 10:11; Deut. 33:8–11), including instruction in the Law, what might we suppose was God’s intention in spreading them around?

After the eastern allotments were complete (Josh. 13:1–33), the western allotments began. But first attention must be given to a special case: Caleb. Caleb was one of the original 12 spies, standing alone with Joshua 40 years earlier with confidence in God’s provision of the land. He remains confident in God’s promises and unwavering in the face of the remaining Canaanite inhabitants (14:12). Three times in this section it is said of Caleb, “He wholly followed the Lord” (14:8, 9, 14). How does Caleb’s life teach us to follow the Lord wholly? For help, use the contrast between Caleb and the other spies recorded in Numbers 13:30–31 and 14:21–24.

Judah is first in the distribution and receives a disproportionate amount of land. Why might this be? See Genesis 49:8–12 for a hint.

In Joshua 19:51 we learn where these allotments took place: “at Shiloh before the Lord, at the entrance of the tent of meeting.” Combined with the method of casting lots, what do these features of the allotment teach Israel about her life in the land?

Cities of Refuge (20:1–9)

This chapter opens with a command from the Lord to appoint cities of refuge according to Moses’ instruction. Read the background to this in Numbers 35:9–34. What factors distinguish murder from manslaughter?

As you read the Joshua and Numbers passages, who are the parties involved in determining a killer’s fate?

What does this arrangement teach us about God? What does this passage teach us about mankind?

Israel’s theocracy was unique to this stage in God’s salvation plan. Given that these laws assumed certain realities about God, human dignity, and human sin, do we find any principles we can apply to the administration of justice elsewhere?

What might be the significance of the manslayer’s waiting to leave his place of refuge until the death of the high priest? Numbers 35:26–28 provides a clue.

Cities for Levites (21:1–45)

Why don’t the Levites get an inheritance like the rest of Israel’s tribes?

Joshua 21:41 tells us the Levites were spread throughout the nation. Given their function in Israel’s life, what was God’s purpose in this placement of the Levites?

With the land now divided, the last three verses of this chapter summarize all that the Lord has done for his people. What three things has the Lord given to Israel? What key verb is repeated?

God’s sovereignty in Israel’s salvation is plain. What response should this evoke from us as we reflect on our own salvation?

Read through the following Gospel Glimpses, Whole-Bible Connections, and Theological Soundings.Then take time to consider the Personal Implications these reflections have for your walk with the Lord.

IV. Serving the Lord in the Land (Josh. 22:1–24:33)

A. One nation, under God (Josh. 22:1–34)

In verses 21–23 the eastern tribes express an important point of agreement. What is it?

Read Deuteronomy 6:10–25 for background into the intentions of the eastern tribes. No doubt they remembered the reading of the law at the altar on Mount Ebal (Josh. 8:30–35). It was a commitment to this law of Moses that led them to build this copy of the altar as a witness to their unity as a nation. Thus this imposing altar was actually a sign of the same spiritual sobriety shared by the tribes west of the Jordan. A very bad ending is averted and replaced with an extraordinary ending. List here each indication of a positive outcome.

Why do you suppose the Lord allowed this conflict in Israel’s life? What is an implication of the exclusivity of God’s tabernacle (22:29) for Christians today?

Read Hebrews 9:1–14 and compare the two tents contrasted there. Then, reflecting on the exclusivity of Christ and his cross for salvation, rewrite Joshua 22:29 as your own commitment to the Lord.

Read through the following Gospel Glimpses, Whole-Bible Connections, and Theological Soundings. Then take time to consider the Personal Implications these reflections have for your walk with the Lord.

B. Joshua’s charge to Israel’s leaders (Josh. 23:1–16)

Joshua’s Parting Speech to Israel’s Leaders (23:1–16)

The book of Joshua opened with God’s commission of Joshua, a charge filled with promises and commands. Now Joshua says to his leaders, “You have seen all that the Lord your God has done” (23:3). Paying attention to the verbs in Joshua’s speech, list what the Lord has done and will do.

As we’ve come to expect, mingled among these promises is a number of commands. List what Joshua commands the people to do.

What is at stake in Israel’s obedience or disobedience? Recall our study to this point—what is the covenantal context for this pattern?

If God makes promises contingent on obedience, how do you suppose those promises will ever be fulfilled, given human sinfulness?

C. Covenant renewal at Shechem (Josh. 24:1–33)

Joshua’s Parting Speech to the Nation (24:1–28)

Joshua’s final speech begins with a rehearsal of Israel’s history in 24:2–13. Again, paying attention to the verbs, list all that Joshua records concerning God’s work on Israel’s behalf.

Paying special notice to verses 12–13, note what point the Lord is making in this speech to Israel. What should Israel be feeling at the conclusion of this brief review of her history?

In verses 14–15, Joshua commands the people to “fear the Lord . . . serve him in sincerity and in faithfulness . . . and put away” their false gods, choosing whom they will serve. Why doesn’t Joshua give these commands at the beginning of his speech?

Time and again Israel is warned against serving other gods. Using descriptions of God and his ways in this chapter, finish the following sentence in at least five ways: “When Israel serves other gods, she . . .” (for example: denies, forgets, clings, etc.).

The exchange between Joshua and Israel in verses 14–28 is a bit of a surprise. Read Deuteronomy 31:21–29. What did Moses and Joshua know about Israel that God’s people struggled to understand?

Joshua’s Death (24:29–33)

The book of Joshua begins with the death of Moses and ends with the death of Joshua. With the death of every person, especially every leader, comes an important reminder for God’s people. What is that reminder?

As the story of Joshua comes to a conclusion, we can be grateful that the story of the Bible is not over. Read Hebrews 3–4 and 11:1–12:2. List all the commands given to New Testament Christians on the basis of the Old Testament story.

The book of Joshua is fascinating not only in respect to literary and historical questions but perhaps especially in regard to several theological topics: land, leadership, the Book of the Law, covenant, Yahweh’s war (Hb. kherem), judgment and mercy, divine sovereignty and human responsibility, promised rest, God’s faithfulness and his people’s response, and so forth. The theological lessons to glean from the pages of Joshua are many:

The Lord’s abiding presence as the key to strength and courage (e.g., Josh. 1:5, 9).The centrality of the Lord’s instructions for succeeding in one’s mission and acting with insight; land and rest as divine gifts (Josh. 1:7–8).The ability of the Lord to save the “outsider” (Rahab), and the danger of the “insider” falling away (Achan; see chs. 2 and 7).The Lord as divine Warrior and the reality of judgment when iniquity is full (e.g., 10:42; 11:19–20).The danger of presumption and failure to inquire of the Lord (e.g., Josh. 9:14).The Lord as protector of the covenant (e.g., Josh. 10:1–15, esp. Josh. 10:11).The unity of the people of God (Josh. 18:1–10; 22:34).The sovereignty of God in giving his people place and rest (Josh. 1:13; 11:23; 21:43–45).The faithfulness of God in fulfilling all his good promises (Josh. 1:2; 21:43–45).The necessity of removing false gods and worshiping God alone (ch. 24).

The list could continue. Given the virtual identity of the names Joshua and Jesus (both are rendered “Jesus” [Gk. ’Iēsous] in the Gk. of the Septuagint and the NT), and in light of passages such as Hebrews 4:8–11, it is not surprising that the leader Joshua has been interpreted as a “type” of Christ.