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CHAPTER 23:
This chapter is the first of two of Joshua’s farewell addresses to the nation. He is now 110 years old (Joshua 24:29), which means that approximately three decades have passed since Israel entered the promised land. Though scripture doesn’t say for certain, it is reasonable to infer that Caleb and Joshua are approximately the same age, and since Caleb was 85 years old at the conclusion of the conquest and the start of the division of land among the tribes (Joshua 14:10), that means Joshua was also about the same age. Furthermore, because of Caleb’s earlier statement to Joshua in that same chapter (v.7), we know that the conquest of Canaan took about 7 years. Therefore, it’s been about 32 years since Israel first entered the promised land to begin their campaign of conquering and settlement. Verse 1 affirms that God has “…given rest unto Israel from all their enemies round about…”, and now Joshua is on his deathbed. Just as Moses had done prior to his passing of the leadership mantle to Joshua, Joshua now summons all the men of Israel to give them one last exhortation and warning. He begins by reminding them of how God fought for them during the military campaigns thus far (v.3), but that there still remains land and nations to be conquered. (v.4) Joshua exhorts the men of Israel to continue the conquest, that God “…shall expel them from before you, and drive them from out of your sight…”. (v.5) But that will only open if Israel is faithful to the covenant that God made with their fathers via the law given to them by Moses. “…turn not aside therefrom to the right hand or to the left…”. (v.6) He warns them not to mingle with those heathen nations whom God has condemned and that must be driven out of the promised land. (v.7) The reason for this is because of the idolatry that is practiced by those people. There’s a good reason the LORD made that the first commandment when giving the law to Moses on Mount Sinai. Over and over again, Israel’s greatest weakness since being brought out of Egypt is their penchant for worshiping false gods. Joshua now pleads with the men to “…cleave unto the Lord your God, as ye have done unto this day.” (v.8) It’s no coincidence that the previous chapter told of the misunderstanding between the western and eastern tribes regarding the building of the monument at the bank of the Jordan river. That’s what Joshua is referring to here. Ever since entering the promised land, this second generation has displayed a righteous zeal for the LORD their God, and has obeyed His every direction and law. This was evidenced in the account of Achan and his sin at Jericho. Now, the second generation has given birth to the third, and those sons and daughters are coming of age, and there will be a tendency to forget what happened to their grandfathers when they forgot God and turned to the idols of the heathen nations around them. Joshua circles back to his main point in verses 9-11, reminding the men of how the strength of those foreign nations utterly crumbled before the might of God. It was He that fought for Israel and gave them the victory, not them in their own might. Therefore, Israel will continue to have victory in the rest of their conquest and settlement, but only if they continue to be faithful and obedient to “…the LORD your God.” (v.11) As with Moses in his final address to the nation, Joshua warns of the consequences if Israel does not remain faithful and obedient. God will cease fighting for them, and those heathen people will instead “…be snares and traps unto you, and scourges in your sides, and thorns in your eyes…”. (v.13) Israel will end up losing their inheritance entirely and becoming the conquered rather than the conquerors. Joshua closes with the familiar theme of blessings and cursings. (Deuteronomy 27-28) He reminds the men of Israel “…that not one good thing hath failed of all the good things which the LORD your God spake concerning you…”. (v.14) God had kept His promises to Israel regarding the inheritance of the promised land for Abraham’s descendants. But just as His blessings would come for faithfulness and obedience, so would His judgment and wrath for rebellion and disobedience. (v.15) (Deuteronomy 28:63) If Israel failed to keep their end of the covenant, “…then shall the anger of the LORD be kindled against you, and ye shall perish quickly from off the good land which He hath given you.” (v.16) As we already well know from the remainder of the Old Testament, that is exactly what happened. Israel remembered God for a time, but their obedience didn’t last very long, and they did exactly what Moses and Joshua had warned them not to do. They failed to completely drive out the heathen nations, and instead mingled among them, strayed from the Lord and His law, and God severely chastened them accordingly. Even unto today, Israel is still waiting for that coming time when God will fulfill His promise to Abraham and they will have complete possession of that promised land from which they will rule the whole earth with King Jesus on the throne for a thousand years. CHAPTER 24: The second farewell address is given to the whole nation. (v.1) The previous one was for only the elders of the tribes, the men who are the leaders of their families. This one is for all the people. As with the giving of the law at Mount Sinai, this chapter follows the structure of a treaty between a lord and his subjects in the tradition of the ANE at this time period. Just as Moses had done with his farewell sermons in the book of Deuteronomy, Joshua now reminds the people of their covenant with the God of Abraham, Isaac, and Jacob; the same God that had brought them forth from the land of Egypt into this promised land. The preamble & historical prologue (v.2-13): God called Abraham to come out of the land of Ur of the Chaldees, to leave behind the false gods of his fathers, and to set out for a new home in Canaan. The LORD “…multiplied his seed, and gave him Isaac.” (v.3) When Jacob and his children went down to Egypt, they were few in number. But the nation that God delivered from slavery 430 years later was as numerous as the stars of the night sky. (Genesis 15:5) God performed miraculous signs and wonders in the process of delivering His chosen people from bondage. (v.5-7) He gave the fledgling nation many great victories in the process of bringing them into the promised land. (v.8-10) Balak hired Balaam to curse Israel, but God ignored him and blessed Israel instead. And then, when the second generation arrived in the promised land, God granted them even greater victories over the heathen nations there. (v.11-13) Israel didn’t have to build new cities or plow new fields for crops. All of that was already present and theirs for the taking. Covenant stipulations (v.14-18): Because of all that God has done for Israel, and because of the covenant that He made with them at Mount Sinai which their fathers agreed to, Joshua exhorts the nation to “…fear the LORD, and serve Him in sincerity and in truth…”. (v.14) This generation has a clear choice before them. They can serve the false gods of Egypt, or the false gods of the heathen nations whom they just conquered in the promised land, or they can serve and obey the one true God of their fathers Abraham, Isaac, and Jacob. (v.15) “But as for me and my house,” Joshua proclaims, “we will serve the LORD.” As they did with Moses at Mount Sinai, Israel answers Joshua’s call with a resounding affirmative. (v.16-18) They echo his confirmation of God’s miraculous deliverance of their fathers from Egypt as well as His almighty hand in their victories over the Amorites. “…therefore will we also serve the LORD; for He is our God.” Covenant sanctions (v.19-20): Here Joshua gives the warning of the consequences of Israel’s violation of this covenant. His response to Israel’s affirmation of their allegiance and faithfulness seems contradictory at first. “Ye cannot serve the LORD: for He is an holy God; He is a jealous God; He will not forgive your transgressions nor your sins.” (v.19) Joshua is testing the people’s words and intentions. Their fathers had made the same vow at Mount Sinai and yet they disobeyed by demonstrating a complete lack of faith when it came time to follow God’s direction at the border of the promised land. So Joshua is emphasizing once more God’s holiness and His righteous jealousy. He reminds the people yet again of what will happen if they renege on their vow: “…He will turn and do you hurt, and consume you, after that he hath done you good.” (v.20) Covenant ratification (v.21-25): Israel swears once more, “…Nay; but we will serve the LORD.” (v.21) So Joshua solemnly affirms that they are witnesses against themselves, that they have chosen to serve the LORD, and the people confirm this. (v.22) He exhorts them yet again to turn away from the false gods and “…incline your heart unto the LORD God of Israel.” (v.23) And yet again the people answer, “…The LORD our God will we serve, and His voice will we obey.” (v.24) Joshua ceremonially confirms the covenant. (v.25) Covenant deposition and witnesses (v.26-28): Joshua then writes down the covenant and also places a memorial in the form of a large stone set under an oak tree near the tabernacle. (v.26) He declares the stone will be a witness unto the people of what has transpired this day, of their vow to serve and obey God alone. (v.27) After all this the people return to their homes. (v.28) Verses 29-33: Joshua is 110 years old at the time of his death, and he’s buried on the land that is his inheritance, near Mount Ephraim. (v.30) Israel kept their covenant with the LORD for at least another generation, possible two. (v.31) They also made sure to bury the bones of Joseph in Shechem as he had requested before his death. (v.32) He, too, had died at 110 years old. This coda by the author is meant to connect the promises of God to Abraham, Isaac, and Jacob in the book of Genesis to the current generation that has just conquered and settled in the promised land. God had fulfilled His word to Abraham and his descendants, and now it’s up to the people to continue in faith and obedience to the renewed covenant that Joshua has just reaffirmed with them. Eleazar also passes away and is buried near Mount Ephraim on the land belonging to his son, Phineas. (v.33) He, Joshua, and Caleb are the last of that first generation that came out of Egypt. (Caleb, too, is presumably dead by this point in the narrative.) The book of the conquering and settling of the promised land is now closed, and a new chapter - both literal and figurative - in the history of Israel is about to begin with a whole new generation.
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Verses 1-8: Now that all the land division and settlement has been completed there’s one final matter for Joshua to address. He summons the men of Reuben, Gad and the half tribe of Manasseh that settled in the land east of the Jordan river. Now that the conquest and settlement of Canaan is complete Joshua tells the men that their oath which they swore to Moses is also complete. They are free to return to their homes and families on the other side of the Jordan. (v.2-4)
But then Joshua adds a note of caution and a warning: “But take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all His ways, and to keep His commandments, and to cleave unto Him, and to serve Him with all your heart and with all your soul.” (v.5) (Deuteronomy 6:17, 11:22, Jeremiah 12:16) These two and a half tribes will be separated from the rest of Israel by some distance as well as the Jordan river, and Joshua fears that that will cause them to fall back into idolatry and apostasy. He then gives a final blessing to these two and a half tribes, encouraging them to take their portion of the spoils of Israel’s conquest back to their homes and families. (v.7-8) Verses 9-34: The remainder of this chapter gives an account of a misunderstanding that arises between these two and a half tribes and the rest of the nation. As the men of Reuben, Gad, and Manasseh depart for home, the pause at the bank of the Jordan to build “…a great altar...” (v.10). This monument is meant as a memorial to their descendants (v.27), but when word of the altar’s existence reaches the elders of the western tribes they become fearful, believing that the altar’s purpose is for something else entirely. (v.11, 16) Once again, a council is gathered at Shiloh, and a representative from each of the ten tribes is chosen to accompany Phineas, son of Eleazar, on a fact finding mission. (v.13-14) They confront the elders of the Transjordanian tribes, demanding to know why they built an altar for sacrifices in direct violation of the Mosaic Law. (v.15-20) They remind them of the consequences of such rebellion, referencing Peor and Achan. (Numbers 25:1-3, Deuteronomy 4:3, Joshua 7:1) There’s a reference in verse 19 to the land east of the Jordan being unclean, meaning that the western tribes thought this might be the motive for the building of the altar, an attempt by the Transjordanian tribes of cleansing their portion of the land where they chose to live. The representatives of Reuben, Gad, and half of Manasseh are quick to reassure their brethren that no rebellion, or idolatry, or any other sin has taken place. (v.21-29) They begin their defense by affirming their faithfulness to “The Lord God of gods, the Lord God of gods…” (v.22) That phrase is repeated for emphasis, and rest of that verse, along with verse 23, reads like an oath sworn in the presence of God and their brethren. What these men are saying, essentially, is that if they have indeed sinned against God then He will judge and punish them accordingly. The reason for the altar is that of a memorial, a monument for the future generations of the Transjordanian tribes. (v.27-28) These men feared that their children or grandchildren might one day turn away from the God of their fathers because of the distance and separation from their brethren on the west side of the Jordan. Therefore this altar was built to resemble the same one in the tabernacle at Shiloh (v.28) but not for the purpose of blood sacrifices or burnt offerings. Instead “it is a witness between us and you.” It is to serve as a connection between the west and east tribes that are separated by distance as well as the Jordan river, a reminder for future generations of what God has done for all His chosen people. They close their defense by repeating once more that this altar is not “…for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the lord our God that is before His tabernacle.” They affirm yet again, “God forbid that we should rebel against the Lord, and turn this day from following the Lord…”. Phineas and the men that accompanied him accept this explanation, pleased and relieved to hear that their brethren are not, in fact, rebelling against God. They return with the good news to their brethren, and all of Israel rejoices in this. They had been prepared to go to war against the Transjordanian tribes, if necessary, in order to cleanse the land and purge the sin from among them. (v.33) The men of Reuben and Gad name the monument Ed, which means “witness”. “…for it shall be a witness between us that the Lord is God.” (v.34) Passages such as this one can sometimes seem confusing to present day readers because to us the promised land doesn’t seem that large of an area on a small map in the back of our Bible. It’s also easy to forget what it is was like in a time where the only means of communication and travel was by horseback or on foot. For us today a distance of only a few dozen miles is not that far, but at this time in the ANE it was several days’ journey. The twelve tribes of Israel are no longer living in a close knit community in tents. They are now scattered over a great distance, and for those who settled on the eastern side of the Jordan river that distance from their brethren on the western side is even greater. Because of this it’s easy to see how misunderstandings like the one described in this chapter arose. But the western tribes did the wise thing by not jumping to conclusions and immediately going to war against their brethren. Instead, they gave the Transjordanian tribes the benefit of the doubt and dispatched Phineas with ten representatives to see if their suspicions were true or false. If the former, then the western tribes were prepared to act accordingly in order to protect the nation from God’s wrath. But, when the rumor turned out be false, they instead rejoiced with their brethren, and everyone returned to their respective homes happy and blessed. There’s an obvious and practical lesson here for believers today. It’s easy for the members of a church to believe gossip and rumors about one another, and we should respond as Israel did here. If there is the possibility that a brother or sister is committing sin within the body of Christ then he/she should be confronted in private by one or two of the church elders (usually the pastor) and be given the opportunity to set the record straight. If the rumor or suspicion turns out to be false, then all is well. If not, then it’s the responsibility of the pastor and, if necessary, the rest of the body to confront that member and deal with the sin accordingly. The western tribes were concerned about not arousing God’s righteous anger and, thus, bringing upon the nation His judgment for sin. That same zeal should be present in the body of Christ in the church today.  Photo courtesy of Moody Bible Atlas. CHAPTER 20:
Verses 1-6: God now commands Joshua and Israel to appoint specific cities to serve as cities of refuge. (v.1) (Exodus 21:13, Numbers 35:6, Deuteronomy 19:2, 9) Anyone guilty of manslaughter is to flee to the nearest city of refuge and have his/her case heard before the elders of that city. They will decide whether to give him/her shelter or release him/her to the one avenging the victim’s death. If the former, then that man or woman must remain living in the city of refuge until the death of the high priest. After that, he/she is free to return to his/her own city without any fear of retribution from the victim’s family. (v.2-6) Once again, it’s important to keep in mind the laws and customs of the ANE at this time period. Wrongful death, even if it was an accident, had to be avenged according to local custom and law. Therefore God instituted the legal system of cities of refuge as a way to curb the endless cycle of vengeance that could result from someone accidentally taking another’s life. If the city elders judged that the death was indeed accidental, then the victim’s family was forbidden to avenge his/her death, but only as long as the one guilty of manslaughter remained in the city of refuge. If he/she left that city before the death of the current high priest at the time of the victim’s death, then the avenger was free to kill the murderer without fearing retribution from anyone. (Numbers 35:26-28) Verses 7-9: A total of six cities are selected, three each on either side of the Jordan river. The west side: Kadesh (Naphtali), Shechem (Ephraim), and Hebron (Judah). The east side: Bezer (Reuben), Ramoth (Gad), Bashan (Manasseh). The location of each city is such that no matter where an incident of manslaughter may occur, there is a city of refuge near enough for the slayer to flee to in a reasonable amount of time. CHAPTER 21: The final matter to be settled with regard to the land distribution is that of the Levites. In accordance with God’s command to Moses (Numbers 35:2-3) the elders of the tribe of Levi meet with Joshua and the elders of the other tribes at Shiloh. (v.1) The Levites request cities and suburbs to dwell in, and the rest of the nation willingly complies. (v.2-3) Verses 4-7: You’ll recall from the genealogies of Genesis and Exodus that the three sons of Levi were Gershon, Kohath, and Merari. (Genesis 46:11, Exodus 6:16) Numbers 3 details the various tabernacle duties and responsibilities assigned to the clans of the Levites that are the descendants of those three sons. Now, as the three primary clans draw lots for the cities where they will permanently dwell, the Kohathites are up first. They receive a total of twenty-three cities from the lands of Judah, Simeon, Benjamin, Ephraim, Dan, and half of Manasseh. The thirteen cities (v.4) in Judah, Simeon, and Benjamin are for the priests because they must live close to the tabernacle in Shiloh. The clan of Gershon receives a total of thirteen cities from Issachar, Asher, Naphtali, and half of Manasseh. Merari receives a total of twelve cities from Reuben, Gad, and Zebulun. Verses 8-26: Now the author lists all of the cities given to Kohath. The main reason that this clan is given almost twice as many as the other two clans combined is because of Aaron’s direct descendants who are serving as the high priests. (v.10) As I noted above, thirteen of those cities are located in the lands of Judah, Simeon, and Benjamin because those locations are close to Shiloh, which is the geographical center of the promised land and the location of the tabernacle. Hebron is both a Levitical city and a city of refuge. (v.11-13) This will apply to some of the other cities as well. Verses 27-33: All of the cities given to the clan of Gershon. Verses 34-42: All of the cities given to the clan of Merari. A total of forty-eight cities throughout the promised land are designated as home for the Levites. (v.41) It’s not just the city itself but also portions of the land around it (suburbs) that are given to the Levites for their livestock and farming needs. Verses 43-45: The author concludes the account of the land division and distribution by reminding the Israelites of God’s initial promise to Abraham. “And the Lord gave unto Israel all the land which He sware to give unto their fathers…”. (v.43) God had fulfilled His end of the covenant as promised, and it’s now up to His chosen people to dwell in the land and possess it. Their continued obedience and faithfulness to God and His law would result in peace throughout the land and rest from their enemies. (v.44) For now, God had “…delivered all their enemies into their hand.” God’s word and His promises to Abraham, Isaac, and Jacob are fulfilled for their descendants at this time. The author closes this chapter with a confirmation that no “…good thing that the Lord had spoken unto the house of Israel…” is withheld from them because they trusted in – and obeyed faithfully – the Lord during the conquest of the promised land. Once again, the lesson for believers today is clear and no less true today than it was for Israel back then. When we are obedient to God’s direction in our lives and faithful to Him in all aspects of our daily walk, then He will not withhold any good thing from us, His beloved children. God desires nothing but good for us (Romans 8:28), but it’s up to us to remain obedient and faithful. If we choose to go against God’s will and do our own thing rather than follow His direction, then His chastisement comes. Blessings are withheld, and we are miserable. That’s not to say that we must always work to earn God’s favor and blessings. His love for us is unconditional. But just as any parent will testify, there are benefits to obeying our heavenly father and unpleasant consequences for when we don’t. Israel had to learn this lesson multiple times, and they still failed more often than they succeeded. For now, however, they are given rest from their enemies all around them, and there is peace throughout the land. CHAPTER 16:
Moving northward, the next two territories on the list are Ephraim and Manasseh. Even though Ephraim was the younger son of Joseph, his tribe is always mentioned before Manasseh because Jacob gave the first blessing to Ephraim. (Genesis 48:17-19) Ephraim’s southern boundary begins at Jericho, which it shares with the tribe of Benjamin, and extends westward to Beth-el. (v.1) Earlier in Genesis 28:19, Beth-el and Luz are referred to as the same place, but here there is a distinction made between the two locales. Ataroth-addar (v.5) and Ataroth (v.7) are two different cities. Hushai, the friend of King David (2 Samuel 15:32), is an Archite, which is the name of the original inhabitants of those cities. As is evident from that cross reference, the Archites are never completely eliminated from the land per God’s original instructions to Moses and Joshua. Janoah (v.7) is mentioned in 2 Kings 15:29 as one of the cities captured by Tiglath-pileser. Gezer was previously mentioned in Joshua 10:33 as already being conquered and its people wiped out as part of the southern campaign described in that chapter. Yet here in verse 10 it’s apparent that either all of Gezer’s inhabitants were not completely driven out or killed, or some escaped the original conquest and returned sometime later to rebuild the city. (Keep in mind the seven year span of the conquest of the promised land.) Gezer is mentioned in 1 Kings 9:16 as part of Pharaoh’s gift to Solomon’s wife. As with other passages in the conquest narrative, the author makes it a point to say that Israel failed to completely wipe out all the inhabitants of Canaan. Whether it was because of weariness from war or due to lack of faith is not clear from the text. Either way, they failed to follow through completely with God’s commandments in this regard and, just as God had predicted, this became a major weakness and a source of grievous sin for this generation’s descendants. CHAPTER 17: This passage details Manasseh’s borders, and verse 1 tells us that this tribe was renowned for their military prowess and might. That’s another reason that Moses granted them some of the land east of the Jordan River where Gilead and Bashan are located. Verses 2-6: Unlike the previous chapter, Manasseh’s clans are listed here by name, descended from the sons of Manasseh. (v.2) His firstborn, Machir, who was the father of Gilead, had a great grandson named Zelophehad who bore only daughters. These are the same daughters who came before Moses in Numbers 27 to dispute the laws of inheritance, and here in verse 3 they’re again listed by name, starting with the oldest. (Numbers 26:33) Later on, another dispute arose regarding the possibility of these daughters marrying into other tribes and thus causing their inheritance to leave the tribe of Manasseh. (Numbers 36:2-4) The final resolution for this matter was that the daughters were forbidden to marry outside of their tribe. Now they come before Eleazar and Joshua to receive their family’s portion of the land inheritance, and Joshua gladly grants it to them, “…according to the commandment of the Lord…”. (v.4) This made the total portions – or districts – of Manasseh’s land east of the Jordan ten instead of just five. (v.5-6) Verses 7-13: The land granted to West Manasseh is among the largest of all the tribes. (Refer back to the map in chapter 13.) Its eastern border is the Jordan River and the western border the Mediterranean Sea. (v.9) Along the southern border at Tappuah, Manasseh shares the land with Ephraim to whom belongs the city of Tappuah. (v.9) (Joshua 16:8) The town of Endor (v.11) is where King Saul will meet secretly with a witch (1 Samuel 28:7), and it’s also mentioned in Psalm 83:9-10 as the site where Israel will have victory over the Midianites. Once again, the author makes a footnote regarding the Canaanites that dwelled in the cities listed in verse 11. Israel fails to completely drive them out, but instead makes them slaves. This was not God’s command, and it will cause the Israelites much grief later on. (Judges 1:27-28) Verses 14-18: Both tribes of Ephraim and Manasseh complain to Joshua about the size of their land, saying that it’s too small for both their tribes! They don’t think it’s fair that they both receive only one lot together instead of one lot for each of them. (v.14) The reason for this complaint is that God has blessed their tribes with many offspring, and thus there isn’t enough land for all of their families to settle. Joshua’s answer is simple: clear out the highland forests that are currently inhabited by “…the Perizzites and of the giants…” (v.15) Notice the contrast between the great faith of Caleb (Joshua 14:12) and the utter lack of faith of the men of Ephraim and Manasseh! (v.16) These men took one look at the chariots of iron used by the Canaanites, and they trembled with fear instead of going forth boldly in faith, taking hold of the promise that God had given them at the start of this whole campaign! Joshua’s response is a stern rebuke for their doubt and lack of faith. (v.17-18) He again reminds them of the great number of warriors in their two tribes and that God is with them. “…Thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong.” Sadly, however, verses 12 and 13 confirm that the men of Ephraim and Manasseh did not heed Joshua’s advice. They settled for the path of least resistance and instead made the Canaanites slaves. Their lack of faith and their disobedience will cause them – and all of Israel – much grief later on.  CHAPTER 13:
Verses 1-6: Despite all of the victories in the military campaign thus far, there still remains for Israel much of the promised land left to conquer and subdue. (v.2-6) But Joshua is now old and close to the end of his life. (v.1) God promises him that He will drive out of the remaining land Israel’s enemies, but Joshua’s only responsibility now is to properly divide the land Israel has conquered thus far among the twelve tribes as originally instructed by God to Moses. (v.6) (Refer to the map above, courtesy of the Thomas Nelson KJV Study Bible.) Verses 7-14: This is a summary of the land east of the Jordan river that Moses granted to the tribes of Reuben, Gad, and half of Manasseh. (Numbers 32:33, Deuteronomy 3:12-13) However, the Israelites failed to completely drive out the Geshurites and the Maachathites, as noted in verse 13. There’s also a reminder in verse 14 that the Levites are excluded from any land allotments and inheritance because of God’s decree to Moses that their service in the tabernacle is their unique privilege and inheritance from the LORD. (Numbers 18:20, 23-24, Deuteronomy 18:1) Verses 15 – 33: Now the author of Joshua goes into detail regarding the land given to Reuben, Gad, and half of Manasseh. This may seem tedious to modern readers, but remember that the point of the book of Joshua is the conquering and settling of the promised land by Israel. As such, passages like this one are designed to be an official record for future generations. Remember also that this was a custom for the people of this time living in the ANE, so while it may seem repetitive and somewhat dull to us today to read what has already been recorded in earlier books, it’s written here for good reasons. CHAPTER 14: This chapter is divided into two parts: a summary of the division of the newly conquered promised land among the rest of the tribes on the western side of the Jordan River (v.1-5); and the special request by Caleb for the land of Hebron (v.6-15). Verses 1-5: The author gives a summary of the division of all the land west of the Jordan among the remaining nine and a half tribes. He confirms that Israel divides up the land according to lot, “…as the Lord commanded by the hand of Moses…”. (v.2) The same phrase is repeated in verse 5, affirming Israel’s obedience to all that Moses had instructed them, according to the word of the Lord. There’s also yet another reminder in verse 3 that the Levites have no land inheritance, and this is partly because of the two tribes that came out of the lineage of Joseph. (v.4) Only twelve tribes divided up the land, although there are technically thirteen tribes because of Joseph’s two sons, Ephraim and Manasseh, hence the additional explanation for the reader in verses 3-4. The Levites have no land inheritance because God had set apart their men for the priesthood and full time service in the tabernacle as their inheritance. Instead, that tribe would be given specific cities and pastures for their dwelling and habitation as they served in the tabernacle. (v.4) (Numbers 35:2) Verses 6-15: Caleb, the son of Jephunneh, a Kenezite, (v.6) now appears on the page for the first time in the book of Joshua. Caleb’s heritage was first mentioned in Numbers 32:12, and the name “Kenizzite” first appears in Genesis 15:19 where God lists the foreign nations and peoples that are currently occupying the promised land which He will give to the descendants of Abraham. That means that Caleb is not a direct descendant of the twelve sons of Jacob, but because he is listed as a member of the tribe of Judah (Numbers 13:6) when Moses is naming and commissioning the twelve spies, we can logically infer that Caleb’s father or grandfather must have been absorbed into Israel at some point after the exodus from Egypt; or possibly even his great grandfather, at some point during the four hundred and thirty years of Israel’s slavery. There is continual mention throughout Exodus and Leviticus of the strangers that are not Israelites, many of whom came with them out of Egypt. It appears that Caleb and his ancestry fall into that category. Caleb comes to Joshua with a special request. He reminds Joshua of God’s promise to the two of them because of their faithfulness in the aftermath of the scouting mission that doomed all of Israel to wander for another thirty-eight years in the wilderness. All of that first generation, except for Caleb and Joshua, died because of their disobedience to God and their unfaithfulness. (v.8) But “…because thou hast wholly followed the LORD my God…” (v.9), Caleb was promised by Moses a portion of the promised land. In verse 7 Caleb states that he was forty years old when he was selected by Moses as one of the twelve spies. In verse 10, Caleb is now eighty-five years old, which means the conquest of the promised land took seven years. (Thirty-eight years total of wandering in the wilderness following the mission of the twelve spies.) Caleb affirms to Joshua that “…I am as strong this day as I was in the day that Moses sent me…”. (v.11) He goes on to say that he is even ready for war today, just as he was forty-five years ago! The phrase “… to go out, and to come in…” means that he had returned from all his battles unharmed. It’s hard for us today to imagine an eighty-five year old man as healthy, fit and robust enough to lead an army into battle, but this is clearly the case as we will see in the coming verses. It also helps to keep in mind that this period in history was a much different time than our modern era today. Even with so many generations now come and gone since the global flood of Noah’s day, men and women still lived to be well over a hundred years old, primarily by the grace of God. It’s even one of His promises for all those that honor and obey their parents. (Exodus 20:12, Deuteronomy 5:16, Ephesians 6:1-3) So it shouldn’t be that surprising that both Caleb and Joshua were still mighty men of war even though they were both pushing ninety! Caleb’s request is for the land containing the city of Hebron (v.14) that is still currently occupied by the Anakim. (v.12) (Numbers 13:28, 33) (Refer back to the map at the top of this post.) Caleb’s faith is just as great as it was forty-five years earlier. He has no doubt that God is with him, and He will give Caleb and the army of Israel victory over the heathen giants that currently occupy that city. This is confirmed in verses 14-15. Hebron was originally named Kirjath-Arba after one of the giants that lived there. (v.15) Following Caleb’s victorious conquest of that city “…the land had rest from war.” Caleb’s faith and patience should be an example for all believers today. Sometimes we must wait several years – or even decades – for God’s promises in our lives to be fulfilled, and that is often a test or trial in and of itself. Our timing is rarely God’s timing, and we should never try to rush ahead nor lag behind. Instead, as we see with Caleb in this passage, we are to simply go where the LORD leads us, serving him faithfully and consistently each day wherever He has placed us until such time as He deems fit to fulfill His ultimate plan for our life. Waiting on God and His timing will always be worth the years of pain, struggle, and – often – tears! There is always joy in the morning, and God always rewards the faithfulness of His children, and always more bountifully than we could have imagined!  CHAPTER 11:
Verses 1-5: During the various battles between Israel and the southern cities of Canaan, news of Israel’s victories reaches the northern cities and their kings. (v.1) According to the notes in my study Bible, Hazor is a heavily fortified city located on the main road between Egypt and Mesopotamia, about 10 miles northwest of the Sea of Galilee (or Chinneroth, as it was known before Israel conquered the promised land) in northern Palestine. As did King Adoni-zedek in the previous chapter, King Jabin of Hazor forms an alliance with his fellow rulers of the nearby cities of Madon, Shimron, and Achshaph, as well as the regions of Chinneroth and Dor. (v.2) Verse 3 makes it clear that he even sends word to the Amorites, Hittites, and the Perizzites, all of whom are currently engaged in battle against the Israelites as described in the previous chapter. Verse 4 states that the army which Jabin assembled at Merom (v.5) is as great in number “…as the sand that is upon the sea shore…with horses and chariots very many.” The Moody Bible Commentary quotes the renowned Roman historian Josephus as saying, “…the number of the whole army was three hundred thousand armed footmen, and ten thousand horsemen, and twenty thousand chariots…”. That is a mighty and powerful force indeed! It very likely outnumbers the Israelite forces at least two to one, else God would not have spoken encouraging words to Joshua in verse 6. Verses 6-15: Once again, God promises the victory to His chosen people. He tells Joshua to not be afraid of the enemy, “…for to morrow about this time will I deliver them up all slain before Israel…”. (v.6) The word “hough” is found four times in scripture, the first two being here in Joshua 11. (The other passages are 2 Samuel 8:4 and 1 Chronicles 18:4.) The term refers to the severing of the tendons in the horse’s hind legs, thus permanently crippling it. Horses and chariots were the primary symbols of military might and power in the ANE. Thus, when God tells Joshua that the Israelite army will easily hamstring the enemy’s horses and then burn their chariots, this is indeed a great promise and encouragement! Emboldened by the word of the LORD, the Israelite army descends upon the enemy camps at Merom with sudden ferocity and soundly defeats all of the kings’ forces. (v.7-9) Just as he did with the five southern kings, Joshua executes all of the northern kings, and then burns the city of Hazor. (v.10-13) King Jabin of Hazor was the ringleader and orchestrator of the alliance against Israel (v.10), so that’s why Hazor is destroyed. All the other cities, however, are left standing, and all their spoil is plundered by Israel. (v.14) As Moses had commanded by God’s word (v.15), the Israelites “…smote all the souls that were therein with the edge of the sword, utterly destroying them: there was not any left to breathe…”. (v.11) This is confirmed again in verse 14. Verses 16-20: With the exception of Achan’s sin and the alliance with the Hivites, the Israelites had done all that God had commanded them in regards to conquering the promised land. (v.16-17) Verse 20 confirms that God had hardened the hearts of the Canaanites, just as He did with Pharoah and the Egyptians, in order that His judgment against them for their rebellion and wickedness would be fulfilled. (Genesis 15:16) Like the Egyptians, it was the choice of the Canaanites to reject God first, and because of that God hardened their hearts. Now His judgment against them is complete. (v.20) Verses 21-22: There is a footnote here regarding the Anakim, the giants that the ten spies were so fearful of. (Numbers 13:32-33) Joshua and Caleb had, of course, been right in their defense of God’s power and ability to deliver even these into Israel’s hand, as proven in this chapter. The author notes that the only giants now left alive are in the Philistine cities of Gath and Ashdod. Gath, as we already know, is the home of the giant named Goliath whom David, the future king of Israel, will slay with a single stone. (1 Samuel 17:4, 49) Verse 23: All of the land that was promised to the descendants of Abraham is now under the dominion of Israel, “…according to all that the LORD said unto Moses…”. (Exodus 33:2, Numbers 34:2) The next step is for Joshua to divide up the land among the twelve tribes as instructed by Moses. (Numbers 26:53) “And the land rested from war.” God had promised to deliver this land into the hands of His chosen people as the inheritance of Abraham, and He had made good on that promise. Now, as a reward for this generation’s obedience, He gives the Israelites rest from all their enemies. (Deuteronomy 12:9-10, 25:19, Hebrews 4:8) CHAPTER 12: As is common with oral and written records of the ANE, this chapter is a closing summary/recap of Israel’s victorious conquering of the promised land. The Moody Bible Commentary puts it this way: Chapter 12 “…has the feel of a formal, holy convocation, a stately march through the fraternal graveyard of deceased kings sharing alike in a failed attempt to thwart God’s purposes.” Verses 1-6: These are a summary of the victories led by Moses before the Israelites crossed the Jordan into the promised land. (v.1) Sihon and Og were the kings defeated there, and the dimensions of all their land and kingdoms is stated again in verses 2-5. Their land is what was given to the tribes of Reuben, Gad, and half of Manasseh. (v.6) (Numbers 32:29, Deuteronomy 3:12, Joshua 13:8) There is mention again of Og being related to the Anakim. (v.4) Verses 7-24: The remainder of the chapter is a list of the kings conquered on this side of the Jordan, starting with Jericho. The only people missing from the list in verse 8 are the Gibeonites. The total number of conquered kings and armies is thirty-one (v.24), and they are listed in the order of the battles from south to north. (v.9-24) (Deuteronomy 7:24) It’s necessary to note here that while the kings and their armies were defeated, not all the cities were actually conquered by Israel in this initial campaign. Jerusalem and Gezer, for example, will not be taken for many centuries yet. (2 Samuel 5:6-9, 1 Kings 9:16) Verse 14 mentions the kings Hormah and Arad, two victories that were actually achieved first under Moses. (Numbers 21:1-3) A possible explanation of this is that in the time between those initial battles and the campaigns led by Joshua, some of the Canaanites had re-settled in those two cities, thus requiring the Israelites to conquer them a second time. Also, the fact that Beth-el is not listed as being conquered until after the battle at Makkedah indicates that, while its armies had initially assisted the King of Ai, the king of Beth-el and his city was not actually defeated by Israel until later on. Verses 1-2: God commands Joshua to prepare for battle against Ai, affirming that He will give Israel the victory. (v.1) Not only that, but all the spoil of the city, including all the livestock, may be kept by the Israelites for themselves. If only Achan had trusted God and waited, then he would have had for himself far more treasure than just the little bit that he stole from Jericho. This is another tragic truth of our sin: when we give in and deviate from God’s plan because we want instant gratification instead of waiting for God’s perfect timing, then we miss out on the far richer blessings that God had planned for us. Waiting on the LORD and trusting in His plan is always better than rushing ahead because of our own shortsightedness and our lust for the temporary pleasures of this life.
Verses 3-9: Joshua explains the battle plan to Israel’s army. Per God’s command (v.2), he selects a battalion of thirty thousand men to go behind the city of Ai, on its west side near Bethel, and hide themselves. The rest of the army, led by Joshua, will attack the city from the front and draw out all of its fighting forces. The Israelites will feign fear and retreat, causing the enemy to pursue them. At that time the thirty thousand soldiers lying wait in ambush will attack the city, setting it on fire, and thus surrounding Ai’s army. Take note of the primary reason that this plan will get Israel the victory. Joshua states in verse 6 that the soldiers of Ai will believe Israel’s ruse at the beginning of the attack because that’s what gave Ai the victory before. The enemy will believe they have another easy victory in sight, and so they won’t hesitate to pursue the Israelites. Notice how God uses the prior defeat to ensure the success of this new plan. Even when we stumble in our walk with God and turn to sin, He still weaves that into His divine plan for our lives, especially after we repent and get back on the right path. In other words, when God devised His plan for your life He already took into account all the times that you’re going to fail Him and disobey His leading. That doesn’t mean that you won’t suffer the consequences of that sin – Israel lost 36 good men in the first failed attack – but God will often use our mistakes & failures to bring about unexpected blessings in our lives. Verses 10-17: On the day of the battle, Joshua moves the army in position on the north side of Ai. He selects a contingent of five thousand men and assigns them to a position further away, near Bethel. (This is a separate strategy from the other thirty thousand men already hidden behind Ai, also near Bethel.) Joshua waits until after nightfall to advance on Ai, which, of course, doesn’t go unnoticed by the king of the city. He and his army respond in kind, as well as the soldiers of Bethel. The king foolishly orders all the fighting men of both cities to pursue the retreating Israelites. (v.17) Verses 18-29: Joshua’s signal to the thirty thousand men hiding south of Ai is reminiscent of God’s command to Moses at the Red Sea. God tells Joshua that He has given the victory to Israel and to raise his spear as a signal to the ambush unit behind Ai. (v.18) The men swarm the city, plundering it and setting it on fire. When Joshua and the main army see that Ai is burning, they turn and fight the Canaanites, and the battle is joined by the thirty thousand men, thus completely surrounding the enemy. (v.22) Once the whole of Ai’s and Bethel’s armies are slaughtered, the Israelites return to Ai to finish the battle. They utterly destroy the city, killing any remaining survivors of the initial attack, except for the king, and taking only the livestock and possessions as spoil for themselves. (v.27) Throughout all of this, Joshua remains on the hill above the battle, his spear raised, similar to Moses in the battle with the Amalekites. (v.26) (Exodus 17:11-12) The total population of Ai was twelve thousand (v.25), including the women and children. This fact helps to explain why the scouts in the previous chapter had advised Joshua to send only three thousand soldiers to battle Ai’s relatively small army. Only the king is spared so that he can be executed by hanging. (v.29) At sundown Joshua commands the soldiers to cast the body at the remains of the city gate where the men pile upon it “…a great heap of stone…”. God’s judgment against the cities of Ai and Bethel is complete. Verses 30-35: Joshua and all of Israel now carry out the final command of Moses. (Deuteronomy 27:4) Joshua builds an altar of uncut stones upon which is offered up to the Lord the required sacrifices for atonement and for peace. (v.31) Joshua then writes upon the stones of the altar the law of Moses, after which all of Israel assembles on either Mount Ebal or Mount Gerizim to recite the blessings and cursings as described by Moses in Deuteronomy 27-28. (v.33) Verses 33 and 35 also mention the strangers that have been absorbed into Israel’s population by this point, the most recent being Rahab and her family. They, along with all the descendants of Abraham, Isaac and Jacob listen as Joshua reads aloud the law of Moses (v.34). Verse 1: Notice that the text states, “…the children of Israel committed a trespass in the accursed thing…”. It doesn’t say Achan, even though it was only he that had disobeyed God’s commandment regarding the plunder of Jericho. Only after that opening sentence does the author then tell us that it is Achan, “…the son of Carmi…of the tribe of Judah…” who “…took of the accursed thing…”. This is results in the anger of the LORD being kindled against the entire nation, not just Achan.
Verses 2-5: Unaware of Achan’s sin, Joshua and all the people prepare for their next battle in their campaign of the conquest of the promised land. Joshua sends spies into the nearby region surrounding Ai in order to size up the strength of its people and that city. (v.2) The spies bring back a good report, advising Joshua that only a small portion of Israel’s army needs to go into battle against Ai. (v.3) The city is vulnerable and its defenses minimal. But the three thousand men that Joshua orders into battle are quickly and soundly defeated. (v.4) Thirty-six of them are killed, and the rest flee back to camp causing great dismay for Joshua and all the nation. (v.5) Such a dismal defeat coming so soon after such a great victory over Jericho causes the hearts of the people to melt with fear. Verses 6-9: In another demonstration of godly leadership, Joshua immediately turns to the Lord, seeking both solace and an explanation for the humiliating defeat at Ai. Joshua and the elders assume the traditional display of great mourning in the ANE by tearing their clothes and pouring dust on their heads as they fall to the earth prostrate before the ark of the covenant. (v.6) (Genesis 37:34, 1 Samuel 4:12) Notice the theme of Joshua’s cry: the glory and honor of God. (v.9) Joshua knows that something has gone wrong, for God would not have brought His people this far only to leave them at the mercy of their enemies. (v.7-8) The defeat at Ai will embolden Israel’s enemies, and they will surround the camp in a vigorous campaign that will quickly destroy the fledgling nation. Joshua’s plea in verse 9 echoes that of Moses’ intercessory plea of behalf of Israel in the times of their great disobedience. (Exodus 32:11-12, Numbers 14:15-16) Like Moses, Joshua recognizes that it is the holy name of God that is at risk of being defamed and blasphemed by Israel’s enemies because of this defeat at Ai. Verses 10-15: The LORD's response is immediate: Israel has sinned. The statement in verse 1 is echoed in verse 11. In the eyes of God, one man’s disobedience has condemned the entire nation. “Israel hath sinned…they have even taken the accursed thing…and they have put it even among their own stuff.” The reason for Israel’s defeat at Ai is because they are cursed, and God is no longer on their side. (v.12) But then He graciously offers a way to atone for their sin and restore their broken relationship. He commands Joshua and the people to “…sanctify yourselves against to morrow…” (v.13) because the whole nation will appear before Joshua, and God will reveal to him the guilty party. (v.14-15) Until the sin is removed from the camp the people will have no more victory against their enemies. The man who has disobeyed God’s command will perish “…because he hath transgressed the covenant of the Lord…”. (v.15) Once again, we see the command to sanctify oneself prior to seeking God’s face. (Exodus 19:10) The Israelites must constantly be reminded of God’s holiness and his inability to abide by any sin. We, too, must also be reminded daily of the effect of our sin as a stain upon our relationship with the holy and righteous and almighty God. Any sin – no matter how small or slight – poisons us and adversely affects our relationship with our Lord and savior. Only when we have purged from our lives whatever sin we have allowed to fester can we have a renewed and closer walk with God. Verses 16-23: By a process of divine guidance, Joshua and the elders single out Achan. He confesses to Joshua his sin, describing the Babylonian garment, 200 shekels of silver, and a wedge of gold equal to 50 shekels of weight. “…then I coveted them, and took them…”. (v.21) Achan had violated the eighth and tenth commandments, robbing from God Himself. Remember that the Lord had commanded Joshua that all the silver and gold was to be taken to the tabernacle for use in the house of the LORD. (Joshua 6:19) While there are no degrees of sin with God – a simple lie is as heinous in the Lord’s eyes as murder – there is degrees of the severity of punishment by God for different sins. In the Levitical law, for example, adultery is a capital offense, while the theft of one’s neighbor’s ox is only punishable by a fine. In taking the silver and gold for himself, Achan had stolen what directly belonged to God, and that is part of the reason for the degree of severity with which God judged and condemned him. The stolen possessions are indeed found buried beneath Achan’s tent, and they are laid out in front of Joshua and all of Israel. (v.23) What was once concealed and hidden from the nation is now on full display for all the people to see. This is the hideous deception of Satan in that he so easily convinces us that our sin can remain a secret. We fool ourselves into believing that what is done in secret, in the privacy of our home, can be easily concealed from everyone at church or from our own, family, friends and community. We think it’s just between us and God, and no one else has to know. But the truth is that that secret sin is poison to the body of Christ, and that God can – and often does – hold the entire church responsible and accountable for the private sins among His people. This is part of the harsh lesson shown here in the story of Achan. Verses 24-26: Achan, his whole family, and all his possessions and livestock are brought to the valley of Achor. (v.24) Joshua announces God’s judgment against Achan, and then all the people stone Achan and his family to death. (v.25) Afterwards, they burn them with fire as ordered by God. The whole pit is then covered with a great pile of stones, and God’s wrath is satisfied. (v.26) One aspect of this account often troubles believers, both those who are newly saved and those who are veterans of the faith. If it was only Achan who committed the sin, why did God condemn his whole family? And why was all of his livestock and other possessions destroyed as well? The answer is simple, though difficult to grasp because of two things: our own sin nature as well as our modern day cultural view of laws and personal responsibility. As I discussed in the earlier commentaries of Genesis and Exodus, God had already judged and condemned the Canaanites because of their extreme wickedness fueled by their pride and rebellion against Him. God had commanded Moses on several occasions to slaughter not only the men but also the women and children. (Numbers 31:16-18[vii] is just one example.) It may seem cruel and unjust in our eyes to kill innocent babies and young children, but we must keep in mind that 1) if they are under the age of accountability, meaning that they are too young to truly understand their sin nature and their need of salvation, then they are immediately transported to heaven at the moment of death; and 2) if they are past the age of accountability, then they are fully aware – even at a young age – of their sin and its consequences. Therefore, they are just as guilty as their parents and, thus, fully deserving of God’s wrath and punishment for their sin. In the matter of Achan, it is not clear from the text whether his whole family was indeed aware of his sin and, thus, co-conspirators, or if they were truly innocent in that they had no knowledge of it. But that brings us to the primary point of this passage: we must understand God’s view of sin, specifically how it affects not only the one who is engaged in the sinful act/behavior, but also how it has consequences for not just the sinner but those around him/her as well. In the case of Achan, even though his sin was done in secret, God viewed it as a stain upon his whole family and all of Israel. This is what we, in our fallen, corrupt nature, have a hard time grasping. We view our sin as something secret, something that is only between us and God, and it’s nobody else’s business but ours. But that’s not how God sees it. Any sin, no matter how small or slight, is never a stain upon just the individual sinner. It is a stain upon all in that sinner’s immediate circle of family and friends – including his/her church family – often in ways of which he/she is not even aware. Have you ever wondered why you and I, descendants of Adam and Eve who are born in sin, are condemned simply because of Adam’s and Eve’s act of disobedience thousands of years ago in the garden of Eden? Why did God condemn their children because of Adam and Eve's sin? While there’s no definitive and clear answer to that question, it does help to explain how God views sin as a stain upon all of His creation, even when it was just two people who committed the act. Their sin caused all of creation to fall from perfection, and that meant that their children were born with that same fallen, corrupt nature. And because God is holy, perfect, and pure, He cannot be in the presence of any sin whatsoever. In the case of Achan, God could not dwell among His chosen people when there was unconfessed sin in Achan’s heart and within his tent. We can reasonably conclude from the text that Achan never once confessed his sin and offered up the proper sacrifice to atone for that sin. Therefore, God could not dwell among the children of Israel when there was active sin in the camp. And because He withdrew His presence the Israelites lost the battle of Ai, suffering the consequences of one man’s secret sin. The same is true today within the church. If there is unconfessed sin among the body of Christ, it will have all kinds of negative consequences and side effects within the church. The root of sin is pride, and when we are not humble and submissive to God’s will for our lives, God cannot use us. Pride can lead many believers to cause division and strife within the church body, and God cannot use a church for His honor and glory when the infection of sin cripples that body. The only way to be right and pure before God is to confess the sin and repent and get rid of it completely. That’s the reason for the death sentence against Achan and all his family and household. That’s why his livestock and possessions were eliminated alongside him, his wife, and all his children. Everything that Achan’s sin had directly infected was killed and then burned. When it comes to sin in our lives, there is no such thing as half measures when we are eradicating it. We must have the same view as God and the Israelites. We must thoroughly exterminate all sin from our daily lives, else we risk severe damage to our relationship with God as well as collateral damage to our fellow believers in the body of Christ. The account of Achan is a sobering one, and even though believers today don’t have to fear death by stoning due to unconfessed sin, we shouldn’t take lightly this grievous lesson that cost Achan and all his family their lives. God’s view of sin has not changed. He sees it the same today as He did back then. We, therefore, should do the same. CHAPTER 3:
Chapters 3 & 4 are best read as one unit which describes the crossing of the Jordan River. The time has come to cross the river Jordan, but there’s some preparations that must be done first. Israel sets up camp near the river, and waits three days before receiving further instructions from Joshua. (v.1-2) (Joshua 1:10-11) The people are to watch for the priests as they take up the ark of the covenant and begin marching towards Jordan. (v.3) The officers also remind the people to keep a safe distance between them and the ark – about a thousand yards – so that they know where to go since this is new territory for all of them. (v.4) The other reason for this is that they remain at a respectful distance due the holiness of the ark and the presence of God that accompanies it. (Exodus 19:12) Verse 5: Joshua commands the Israelites to sanctify themselves in preparation for crossing the river, “…for tomorrow the Lord will do wonders among you.” (Exodus 19:10, 14-15, Leviticus 20:7, Numbers 11:18, Joshua 7:13, 1 Samuel 16:5, Job 1:5, Joel 2:16) This is a familiar command throughout the OT whenever the children of Israel are preparing for a major event such as this. Sanctification before God is necessary because of His holiness, because of who He is and who we are. Before the perfect blood sacrifice of Jesus Christ on the cross, the only method of mankind cleansing and sanctifying themselves before God was the high priest and the animal sacrifices. Believers today are once and for all sanctified and cleansed by accepting the shed blood of Christ for their sins. (Hebrews 13:12) The definition of “sanctify”, according to Strong’s Concordance, is “to separate from profane things and dedicate to God.” That’s what Joshua is commanding the people to do here in preparation for crossing the Jordan and fulfilling God’s command for them to conquer the promised land. Even we today have a need to continually separate ourselves from sin and other profane things that hinder our walk with the Lord. (Ephesians 5:25-26, 1 Thessalonians 5:23, 1 Peter 3:15) Another definition of “sanctify” is “to purify, or to cleanse externally.” That’s what is needed daily as we remain in this wicked flesh for the rest of our time here on earth. Only when we are at last reunited with our Lord and Savior in eternal glory will we receive that perfect, incorruptible body and never again have to worry about the need for sanctification. Verses 6-13: God reaffirms for Joshua his divinely appointed leadership of Israel. (v.7-8) As He was with Moses, so is the Lord with Joshua. The priests that bare the ark of the covenant are to step into the river and then stand still. Joshua summons all the congregation in order to deliver to them God’s commands. (v.9) He also reminds them of the promise of God regarding their conquering of the promised land. (v.10-11) Each tribe is to select one man as a representative who will, presumably, follow behind the priests as they cross the Jordan. (v.12) The moment the priests step into the river the water flowing from the north will be cut off and stand as a wall a great distance from the crossing point. (v.13) There is a deliberate echo here of the crossing of the Red Sea. God is demonstrating His power and might for His chosen people, just as He did for the first generation that came up out of Egypt. When Joshua’s instructions are followed precisely, the priests stand in the midst of the dry riverbed, bearing the ark, as the children of Israel cross to the other side. (v.14-17) Note that it’s not just the Jordan river that is halted, but also all the streams and tributaries below the point of the priests’ entrance that are dried up as well. When all is said and done, God and His name are glorified by this miracle, just as He was after the crossing of the Red Sea. Joshua, the servant of the Lord, is also honored for His obedience and leadership. The lesson here for us today is obvious. When we exercise our faith and trust in God, He will make a way for us to fulfill whatever calling He has chosen for us. All that is required of us is simple humility and prompt obedience. God will remove whatever obstacles stand in our way as long as we rely solely on Him and are patient to wait for His timing and will. CHAPTER 4: Verses 1-8: After all of Israel has crossed over the Jordan Joshua commands one man from each tribe to choose a stone from the exposed riverbed, near the spot where the priests that bear the ark are still standing. The purpose of this is to build a pillar on the west bank of the Jordan that will serve as a memorial for future generations. Here again we see an echo of the same instruction given by God to Moses as the children of Israel prepared to depart from Egypt. (Exodus 12:26, 13:14, Deuteronomy 6:20) Just as the annual passover feast and ritual would serve to remind their descendants of God’s providence and salvation, so will this monument serve the same purpose. This also hearkens back to the various altars that were built and/or places that were given special names by Abraham and Jacob after specific moments in their lives when they encountered God. (Genesis 22:14, 28:18-19) It was a common custom in the cultures of the ANE to construct such memorials to mark important events, people, and/or places of great significance. Verses 9-10: After the twelve tribes have built their memorial, Joshua sets up a second one in the midst of the Jordan riverbed, on the same spot where the priests are still standing. Scripture, however, doesn’t give a specific reason for this second pillar, so we can only guess at its purpose. It also seems odd to place such a memorial in the middle of the river where it will probably never be seen unless the river drops to a certain level in the seasons before and after harvest. (Joshua 3:15) The most likely reason for this second memorial is the same as the other one on the west bank: a reminder for future generations of God’s greatness, power, and providence for His chosen people. Verses 11-13: The tribes of Reuben, Gad, and half of Manasseh honor their vow to Moses and Joshua by sending their men of war across the Jordan to fight with their fellow Israelites. (Numbers 32:17-18, Joshua 1:13-14) Verse 14: Because of his humility and obedience to the Lord, Joshua was lifted up by God in the sight of all the people, who now revere him as they did Moses. (Joshua 3:7) God will never exalt the proud, the rebellious, or the wicked; those who seek glory for themselves and chase after only the praise of men. However, those who humble themselves, and seek His face, and obey His divine will will God lift up before men in due time. This is the primary reason that Joshua is such a great example of leadership in scripture. He never sought the role as Moses’ replacement, but he was willing to learn while under Moses’ tutelage. When the time came for Moses to pass on, Joshua was willing and ready to follow God’s call and accepted the mantle of leadership without question. Now, after the miraculous crossing of the Jordan river, the people recognize Joshua as God’s appointed leader, and see that the Lord is indeed with him. They are willing to obey Joshua as the Lord’s appointed servant and mouthpiece. Verses 15-18: As soon as the last of the people have crossed over, and after Joshua has erected his monument in the middle of the riverbed, God commands Joshua to command the priests to “…come ye up out of Jordan.” (v.17) As soon as the priests step up onto the riverbank, the wall of water collapses and the river returns to its previous state, overflowing its banks. What a magnificent sight that must have been for all of Israel to witness! Verses 19-24: The nation sets up camp in Gigal, on the tenth day of the first month (v.19), and this is where Joshua erects the monument of their crossing the Jordan with the twelve stones. (v.5, 20) Joshua then commands the people to never forget what God has done for them here. The pillar of stones is to be a memorial for them and all their descendants of the power of God and the miracle that He performed on their behalf this day. Joshua compares this event to the crossing of the Red Sea of their fathers (v.23) and reminds the people of the purpose of such miraculous events: “That all the people of the earth might know the hand of the Lord, that it is mighty: that ye might fear the Lord your God for ever.” (v.24) (Exodus 14:31, Deuteronomy 6:2, 1 Kings 8:42, 2 Kings 19:19, Psalm 76:7, 106:8, Jeremiah 10:7) |
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