Studies in the Life of Joshua
#11 God’s Final Victories and Possession of the Land -- Joshua 10-24
Chapter 10 describes Israel’s campaign and victory over the southern portion of Canaan. Something happened which provided Joshua with a great military opportunity for a quick victory over a number of the enemy at once rather than by a long, drawn out campaign against the cities one by one.
Being very alarmed over the news of the victories of Israel, as at Jericho and Ai, and hearing of the Gibeonite’s covenant with Israel which was viewed as treasonous, one of the kings of the south, Adoni-Zedek (Lord of Righteousness), king of Jerusalem, gathered other kings of the region together to attack Gibeon. They had belonged to the Amorite coalition which was probably a defense coalition against invading forces. So, in retaliation and also because of fear of the united power of the Gibeonites with Israel, the five kings listed in Joshua 10:5, moved against the city of Gibeon.
The defection of the Gibeonites was cause for great alarm for three reasons: (1) it was discouraging to see such a large city with an excellent army surrender to the enemy, (2) without Gibeon the southern coalition was severely weakened, and (3) they constituted a fifth column that would fight with Israel in time of war.
Though it had no king (see comment on 9:11), Gibeon was “like one of the royal cities”; it was just as strong and influential as any city-state (cf. 11:12). There is a wordplay between “Gibeon” and “good fighters,” which is literally gibborim. Boling (p. 279) defines gibborim as “men trained in combat and prosperous enough to afford armament, squire, and leisure time for such activity.”[1]
Faced with the armies of the coalition and certain destruction, the Gibeonites sent a messenger to Joshua asking for help based on their treaty with Israel.
Humanly speaking, this was the perfect opportunity for Joshua to get rid of the Gibeonites. Why shouldn’t Joshua just ignore the very people who had deceived them? Why not let the coalition destroy them and rid him of the embarrassment? There were at least two reasons he could not do that: First, as a man of integrity who honored his word, Joshua did not consider that an option. They had given their word and were duty bound to honor it. Second, this now provided a unique military opportunity. Rather than a long, drawn out campaign against one city at a time, this gave them the opportunity to defeat and destroy several armies at once.
The fact that God now gives this promise might suggest that Joshua had inquired of the Lord and had received this answer and promise. With all these kings coming together, there was surely a certain amount of concern in Joshua’s heart. The situation was urgent, and God’s word of encouragement and His promise of victory were certainly needed.
Our text tells us Joshua and his men marched all night, about 25 miles and all uphill (some 4,000 feet) over steep and difficult terrain. This meant, with no opportunity to rest, his fighting men would be tired. They would certainly need the sovereign strength of the Lord. By marching under cover of darkness, Joshua was able to take the enemy by surprise and this created disorder in the enemies camp. Further, God sent hailstones to kill even more than Joshua and his army were able to put to death.
This passage provides an excellent example of the interplay between the work of God and the work of man in achieving victory. As Campbell notes: “certainly there are occasions when we can do nothing but wait for God to act; but usually we are to do our part with dependence on God to do His.”[2]
Here, then, is another example where man’s efforts and God’s sovereign intervention cooperated, but the clear emphasis is on the fact it was the Lord who gave the victory. God gives us responsibilities, things we are to do. We are to pray, witness, and minister to others in many ways, but ultimately, we must understand that if there is going to be victory, it is God who gives it.
We should remember too that these Canaanites were those who worshipped nature gods. What a shock when they realized that their gods, in which they had placed their faith, were helpless against the God of Israel. Perhaps they thought that their own gods were aiding the Israelites.
With verse 12, we move to one of the great miracles of the Bible. It is often called “Joshua’s long day,” or “the day the sun stood still.” This is the greatest of four miracles found in the book of Joshua: (a) The parting of the Jordan River (3:7-17); (b) The destruction of Jericho (6:1-27); (c) The hail and sword destroy the Gibeonites (10:1-11); (d) The sun and moon stand still (10:12-15).
What was the purpose for this miracle?
… the day of the battle of Beth Horon was wearing on and Joshua knew that the pursuit of the enemy would be long and arduous. At the most the military leader had 12 hours of daylight ahead of him. He clearly needed more time if he were to realize the fulfillment of God’s promise (v. 8) and see the total annihilation of his foes. Joshua therefore took to the Lord an unusual request: O sun, stand still over Gibeon, O moon, over the Valley of Aijalon.
10:13-15. It was noon and the hot sun was directly overhead when Joshua uttered this prayer. The moon was on the horizon to the west. The petition was quickly answered by the Lord. Joshua prayed in faith, and a great miracle resulted. But the record of this miracle has been called the most striking example of conflict between Scripture and science because, as is well known, the sun does not move around the earth causing day and night. Instead, light and darkness come because the earth rotates on its axis around the sun. Why then did Joshua address the sun rather than the earth? Simply because he was using the language of observation; he was speaking from the perspective and appearance of things on earth. People still do the same thing, even in the scientific community. Almanacs and journals record the hours of sunrise and sunset, yet no one accuses them of scientific error.[3]
But just how are we to explain this fourth miracle in the book of Joshua? Regarding this, Ryrie writes:
Views concerning this phenomenon fall into two categories. The first assumes a slowing or suspending of the normal rotation of the earth so that there were extra hours that day (either 12 or 24). God did this so that Joshua’s forces could complete their victory before the enemy had a night for rest and regrouping. The Hebrew for “stood still” (v. 13) is a verb of motion, indicating a slowing or stopping of the rotation of the earth on its axis (which would not affect the earth’s movement around the sun). Verse 14 indicates that this was a unique day in the history of the world.
The second category includes views that assume no irregularity in the rotation of the earth. One such view argues for the prolonging of daylight by some sort of unusual refraction of the sun’s rays. Thus, there were more daylight hours but not more hours in the day. Another view supposes a prolonging of semi-darkness to give Joshua’s men relief from the blazing summer sun, accomplished by God’s sending an unusual summer hailstorm. This view takes stood still in verse 13 to mean “be still” or “cease,” indicating that the sun was clouded by the storm and no extra hours were added to the day. Verses 12-15 are quoted from the book of Jashar, a collection of songs praising the heroes of Israel (also in 2 Sam. 1:18).[4]
Concerning the difficulties of this passage, Boice says:
I confess that I have not great convictions as to what happened, and as I read the various articles and books available, I sense that no one else has very strong convictions on this point, either. I do not believe the words are poetry, in spite of their having been in the book of Jashar, a largely poetical book. I doubt if the earth actually stopped its rotation, even more that the sun and moon actually stopped in their passage through space. I tend to think that other phenomenal were used by God to prolong daylight, but I do not know, and all I can say is that I am content to wait until God himself reveals precisely what happened. What is certain is that God did something to give the Jewish armies a complete and decisive victory.[5]
The five kings and their armies had left the safety of their fortified cities to fight Joshua and his army out in the open which gave Joshua a great advantage. He was determined to keep them from escaping to the safety of their walls which would prolong the campaign against that portion of the land.
Verse 17 informs us that when Joshua received a report that the kings were hiding in a cave, he ordered the cave sealed with large rocks with men assigned to guard it. Capturing the five kings was an important event, but there were more pressing matters. He would deal with them later for the more pressing concern was to pursue the fleeing armies. Here we see the wisdom of a leader putting first things first. This is seen in his statement, “But don’t you delay! Chase your enemies and catch them! Don’t allow them to retreat to their cities for the LORD your God is handing them over to you.” Note how again we see the combined emphasis in Joshua’s thinking of human responsibility and tactical wisdom along with faith in the One who really gives victory.
Only after the battle is over and Israel’s army had totally destroyed the enemy did Joshua return his attention to the five kings. In this regard, he did two major things. First, following an ancient Eastern custom sometimes pictured on Egyptian and Assyrian monuments, Joshua made the defeated kings lie down in the dust before him and his commanders. He then called his commanders to come and place their feet on the necks of the five kings, which was symbol of victory and complete subjection.
But Joshua, the wise commander did more. He used this as an opportunity to focus his commanders and his army on the Lord. With the feet of his commanders on the necks of the kings, Joshua said, “Don’t be afraid and don’t panic! Be strong and brave, for the LORD will do the same thing to all your enemies you fight.” Then he executed the five kings by hanging them on five trees until evening (vs. 26). Thus, the defeat of the five kings and their armies gave complete victory over Southern Canaan.
Verses 40-43 conclude the chapter by telling us Joshua totally subdued the land according to its four regions: the hill country, the Negev (the desert area to the more distant south), the western foothills, and the mountain slopes. How did he do so? “… the LORD, the God of Israel, fought for Israel.” Thus the chapter closes with a familiar ring of Scripture. The battle is the Lord’s and He will fight for His people.
Our need is to keep our eyes on Him, to obey Him, and above all, to trust in His strength rather than in our own. This will usually mean expending great effort as we see Israel doing here all the while knowing that the Lord is also at work to enable and to fight for us.
Dr. Don Campbell, in his conclusion to this chapter which he titled, People Who Know Their God, has a focus that really provides a fitting conclusion to this study on the book of Joshua. He writes: Most of us learn, early in our Christian experience, that we do not just face one enemy. We face a coalition of evil forces that have banded together in an attempt to destroy us. Those enemies are commonly called “the world,” “the flesh,” and “the devil.” The world pressures us and hammers us and tries to conform us to its mold. The flesh is the sinfulness within us which betrays us and undermines us and sabotages us, even though we want to serve God with our minds and our bodies. The devil is master strategist of the assault against us and sometimes attacks us openly, sometimes craftily, but always with an unerring sense of where our weaknesses lie.
Together, the world, the flesh, and the devil make an unbeatable combination—or they would be unbeatable, if not for the saving intervention of God. Without God, victory against such an alliance is impossible. With God, victory is assured …
Joshua was a man who knew God above all else. The results are impressively recorded here. As Daniel later wrote, “The people who know their God will display strength and take action” (Dan. 11:32). For Joshua, for Daniel, and for you and me, the key to victory is knowing God personally and trusting Him completely.[6]
As we saw in the introductory material of this study, Joshua is the book of possession in which Israel, under the leadership of Joshua, possesses their God-given possessions, but not without having to go up against hostile forces. The Christian life is precisely like this.
In Christ we have been blessed with every spiritual blessing (Eph. 1:3). In Him, we are complete (Col. 2:10), but the appropriation of those blessings requires faith in the accomplished work of Christ, along with personal effort, not in the flesh, but the disciplines of godliness—things such as prayer, Bible study, meditating on God’s Word, and regular fellowship with other believers for encouragement.
This Land Is Our Land! Joshua 13–21
Joshua had successfully completed the first half of his divine commission: He had conquered the enemy and was in control of the land and the cities (1:1-5). Now he had to fulfill the second part of that commission and divide the land so that each tribe could claim its inheritance and enjoy what God had given them (v. 6). (See Num. 34-35.)
The word inheritance is found over fifty times in these nine chapters and is a very important word. The Jews inherited their land. They didn’t win their land as spoils of battle or purchase their land as in a business transaction. The Lord, who was the sole owner, leased the land to them. “The land must not be sold permanently,” the Lord had instructed them, “because the land is Mine and you are but aliens and My tenants” (Lev. 25:23, niv). Imagine having God for your landlord!
The “rent” God required was simply Israel’s obedience to His Law. As long as the Jewish people honored the Lord with their worship and obedience, He would bless them, make their land productive, and keep their nation at peace with their neighbors. When Israel agreed to the blessings and curses at Mt. Gerizim and Mt. Ebal (Josh. 8:30-35), they accepted the conditions of what is called “The Palestinian Covenant.” Their ownership of the land was purely the gracious act of God; but their possession and enjoyment of the land depended on their submission and obedience to the Lord. (See Lev. 26 and Deut. 27-30 for the details of the Palestinian Covenant.)
The Promised Land was a gift of God’s love; and if the Israelites loved the Lord, they would want to obey Him and please Him in the way they used His land (Deut. 4:37-39). Unfortunately, they eventually defied the Lord, disobeyed the Law, and defiled the land; and God had to chasten them in the land of Babylon.
There were four main stages in the distribution of the land; and in each of these stages, you will find spiritual lessons for God’s people today who want to enjoy their spiritual inheritance in Christ.
1. The assignments made at Gilgal (Josh. 13:1-17:18)
Throughout the conquest of Canaan, Gilgal had been the center of operations for Israel. Later, Joshua moved the camp and the tabernacle to a more central location at Shiloh (18:1).
We don’t know Joshua’s exact age at this time in Israel’s history, although he could well have been 100. Caleb was 85 (14:10), and it’s likely that Joshua was the older of the two. Joshua lived to be 110 (24:19), and the events described in the last half of the book could well have taken over ten years.
The system for assigning the territories in Canaan is given in 14:1-2. Eleazer the high priest, Joshua, and one representative from each of the tribes (Num. 34:13-29) cast lots before the Lord and in this way determined His will (Prov. 16:33). When Joshua relocated the camp at Shiloh, they changed the system (Josh. 18:1-7).
The 2½ tribes east of the Jordan (Josh. 13:1-33).
Reuben, Gad, and the half tribe of Manasseh had agreed to help the other tribes conquer the land before they returned to the east side of the Jordan to enjoy their inheritance (Num. 32). They had asked for this land outside the boundaries of Canaan because it was especially suited to the raising of cattle. The fact that these two and a half tribes would not be living within God’s appointed land didn’t seem to worry them. Moses graciously agreed to their choice and let them settle across the Jordan. When we study the twenty-second chapter of Joshua, we’ll learn that while their choice may have been good for their cattle, it created serious problems for their children.
These tribes became a sort of “buffer zone” between the Jews in Canaan and the heathen nations like Moab and Ammon. Of course, their location made them extremely vulnerable both to military attack and ungodly influence; and both of these liabilities eventually brought about their downfall (1 Chron. 5:25-26).The boundaries are given for Reuben in the south (Josh. 13:15-23), and the half tribe of Manasseh in the north (vv. 29-32), with Gad sandwiched between (vv. 24-28).
Lesson #1. Don’t become a “borderline believer.” Enter into the inheritance God appoints for you and rejoice in it. “He will choose our inheritance for us, the excellence of Jacob whom He loves” (Ps. 47:4, nkjv). The will of God is the expression of the love of God and is always the best for us.
Since the tribe of Reuben had taken its territory from Moab, it was logical for the story of Balaam to be mentioned here (Josh. 13:22-23; see Num. 22-25). When Balaam saw that God was turning his curses into blessings, he advised Balak to be friendly to the Jews and invite them to one of the Moabite religious feasts. This resulted in some of the Jewish men taking Moabite women for themselves and thus violating the Law of God. What Satan couldn’t accomplish as a lion, cursing Israel, he accomplished as a serpent, beguiling Israel and leading the men into wicked compromise.
Four times in these chapters, we are reminded that the Levites were given no inheritance in the land (Josh. 13:14, 33; 14:3-4; 18:7), because the Lord was their inheritance (Deut. 18:1-8; 10:8-9; Num. 18). The priests received certain portions from the sacrifices as their due, and both the priests and Levites shared in the special tithes and offerings that the people were commanded to bring.
But other factors were probably involved in scattering the tribe of Levi. For one thing, God didn’t want tribal responsibilities to distract the priests and Levites; He wanted them to devote themselves fully to serving Him. (See 2 Tim. 2:4.) Also, He wanted them to be “salt and light” in the land as they lived among the people and taught them the Law. Simeon and Levi were also scattered in fulfillment of the prophecy of Jacob (Gen. 49:5-7, see chap. 34). Simeon eventually became a part of Judah.
The 2½ tribes west of the Jordan (Josh. 14:1-17:18).
The next tribes to be settled were Judah in the south (14:6-15:63), Ephraim across the middle of the land (16:1-10), and the other half of Manasseh in the north (17:1-18).
Since Caleb belonged to the tribe of Judah (Num. 13:30) and had been one of the two faithful spies, he received his inheritance first. Joshua, the other faithful spy, was the last to receive his inheritance (Josh. 19:49-51). Caleb reminded his friend Joshua of the promise Moses had made to them forty-five years before (Num. 14:24, 30; Deut. 1:34-36), that they would survive the years of wandering and receive their inheritance in the land. This promise gave Joshua and Caleb joy and courage as they endured years of wandering and waiting.
Lesson #2. Be encouraged in your pilgrim journey! You have already received your inheritance in Christ and can claim “every spiritual blessing” (Eph. 1:3, nkjv). Since you have a glorious inheritance before you (1 Peter 1:3-6), keep looking up! The best is yet to come!
Caleb was eighty-five years old, but he didn’t look for an easy task, suited to an “old man.” He asked Joshua for mountains to climb and giants to conquer! His strength was in the Lord, and he knew that God would never fail him. The secret of Caleb’s life is found in a phrase that’s repeated six times in Scripture: “he wholly followed the Lord God of Israel” (Josh. 14:14; also see Num. 14:24; 32:12; Deut. 1:36; Josh. 14:8-9). Caleb was an overcomer because he had faith in the Lord (1 John 5:4).
Lesson #3. We are never too old to make new conquests of faith in the power of the Lord. Like Caleb, we can capture mountains and conquer giants if we wholly follow the Lord. No matter how old we become, we must never retire from trusting and serving the Lord.
In Joshua 15:13-19, we see Caleb providing for the next generation. Some of Caleb’s daring faith rubbed off on his son-in-law Othniel, who later became a judge in the land (Judges 3:7-11). Caleb’s faith also touched his daughter, for she had the faith to ask her father for a field and then for springs of water to irrigate the land. Caleb’s example of faith was more valuable to his family than the property he claimed for them.
Lesson #4. The older generation must provide for the next generation, not only materially but most of all spiritually. “Senior saints” must be examples of believers and encourage the younger generation to trust the Lord and wholly follow Him.
The inheritance of the rest of the tribe of Judah is described in Joshua 15:1-12 and 21-63. We’re not sure why verse 32 says twenty-nine cities when thirty-six are named, but perhaps the names of some of the “villages” outside the city walls are included in the list. At that time the Jews couldn’t take Jerusalem (v. 63). They held it temporarily later on (Judges 1:8), and then David captured it permanently and made it the capital city (2 Sam. 5:6-10).
Ephraim and Manasseh were the sons of Joseph, whom Jacob “adopted” and especially blessed (Gen. 48:15-22). Since the tribe of Levi wasn’t given any territory, these two tribes made up the difference so that there were still twelve tribes in Israel. The birth order was “Manasseh and Ephraim” (Josh. 16:4; 17:1), but Jacob reversed it. God rejects our first birth and gives us a second birth. He accepted Abel and rejected Cain; He rejected Ishmael and accepted Isaac, Abraham’s second-born son; He rejected Esau and accepted Jacob.
In the nation of Israel the sons inherited the property but the daughters of Zelophehad saw to it that the daughters weren’t discriminated against (vv. 3-6; Num. 27:1-11). Like the daughter of Caleb, these women had the faith and courage to ask for their inheritance; and they even changed the law!
Lesson #5. God wants to give all His people their inheritance. “You do not have because you do not ask” (James 4:2, nkjv). In Jesus Christ, all believers are one and are heirs of God (Gal. 3:26-29). Nothing from your first birth should hinder you from claiming all that you have in Jesus Christ.
Joshua had a problem with the children of Joseph (Ephraim and Manasseh), who complained because the Lord didn’t give them enough room! (Josh. 17:14-18) You can detect their pride as they told Joshua what a “great people” they were. After all, didn’t Jacob personally adopt and especially bless them? And hadn’t they multiplied in a great way? And wasn’t Joshua from the tribe of Ephraim? (Num. 13:8) They were a special people who deserved special treatment.
If you compare the statistics given in 1:32-35 and 26:34 and 37, you learn that the descendants of Joseph had increased from 72,700 to 85,200, although Ephraim had 8,000 fewer people. But six other tribes had increased their number since the last census. Thus the children of Joseph weren’t the only ones who were fruitful.
Joshua told his brethren that, if they were such a great people, now was their opportunity to prove it! Let them do what Caleb did and defeat the giants and claim the mountains! It’s worth noting that the people of Ephraim and Manasseh seemed to be given to criticism and pride. They not only created problems for Joshua but also for Gideon (Judges 8:1-3), Jephthah (12:1-7), and even David (2 Sam. 20:1-5). “For where envy and self-seeking exist, confusion and every evil thing are there” (James 3:16, nkjv).
Lesson #6. It’s not your boasting but your believing that gives you the victory and gains you new territory. Sometimes those who talk the most accomplish the least.
2. The assignments made at Shiloh (Josh. 18:1-19:51)
Five tribes now had been given their inheritance as Joshua, Eleazer, and the twelve tribal leaders cast lots at Gilgal. Then Joshua moved the camp to Shiloh, in the territory of Ephraim, where the tabernacle remained until David moved the ark to Jerusalem (2 Sam. 6). The Lord must have directed Joshua to make this move or he would not have done it (Deut. 12:5-7). Shiloh was centrally located and was more convenient for all the tribes.
Seven tribes still had to have their inheritance marked out for them, and apparently they were slow to respond to the challenge. Unlike Caleb and the daughters of Zelophehad, these tribes didn’t have faith and spiritual zeal. These tribes had helped fight battles and defeat the enemy, but now they hesitated to claim their inheritance and enjoy the land God had given them. “The lazy man does not roast what he took in hunting, but diligence is man’s precious possession” (Prov. 12:27, nkjv).
At this point, Joshua and the leaders inaugurated a new system for allocating the land. After each of the seven tribes appointed three men, all twenty-one men went through the remaining territories and listed the cities and the landmarks, describing each part of the land. They brought this information back to Joshua, who then assigned the various portions to the remaining seven tribes by casting lots before the Lord.
Since Benjamin was the full brother to Joseph, his territory was assigned adjacent to Ephraim and Manasseh (Josh. 18:11-28). Simeon shared his inheritance with Judah (19:1-9; see Gen. 49:7) and eventually inhabited the cities assigned in Joshua 15:21ff. The children of Joseph wanted more territory, but weren’t willing to fight for it by faith; but the people of Judah had so much land that they shared it with Simeon. What a contrast!
The area north of Manasseh was assigned to Zebulun (19:10-16), Issachar (vv. 17-23), Asher (vv. 24-31), and Naphtali (vv. 32-39). Zebulun and Naphtali later became “Galilee of the Gentiles” (Matt. 4:15-16), where our Lord ministered when He was here on earth. The “sea of Chinneroth” (see Josh. 12:3; 13:27) is the Sea of Galilee. The Hebrew word chinnereth means “harp,” and the Sea of Galilee is shaped like a harp.
The last tribe to receive its assignment was the tribe of Dan (19:40-48), which immediately went to work and expanded its territory. Dan and Benjamin formed a “belt” across the land, connecting the Dead Sea with the Mediterranean.
Being the leader that he was, Joshua waited until the very last to claim his own inheritance; and the Lord gave him the city of Timnath-Serah (vv. 49-50). Like his friend Caleb, Joshua preferred living in the mountainous region of the land.
3. The assignment of the cities of refuge (Josh. 20:1-9)
When the nation was still on the other side of the Jordan, God told Moses to have the people set aside special cities for the Levites (Num. 35:1-5), as well as six “cities of refuge” (Ex. 21:13; Num. 35:6-34); Deut. 19:1-13). Now that the tribes had received their territories, Joshua could assign these cities.
Even before the Law of Moses was given, God had laid down the basic rule that those who shed blood should pay for their crime with their own blood (Gen. 9:5-6). This principle was enunciated repeatedly in the Law, but God made a distinction between murder and manslaughter (Ex. 21:12-14; Lev. 24:17; Num. 35:16-21; Deut. 19:11-13). “Blood defiles the land, and no atonement can be made for the land, for the blood that is shed on it, except by the blood of him who shed it. Therefore do not defile the land which you inhabit” (Num. 35:33-34, nkjv).
The six “cities of refuge” were needed because society in that day had no police force to investigate crimes. It was the responsibility of each family to see to it that murders were avenged, but how could they tell whether it was a case of premeditated murder or accidental manslaughter? In the heat of anger a relative of the dead person might kill somebody who was really innocent of a capital crime.
Joshua set apart three cities of refuge on each side of the Jordan River. On the west side, Kedesh was farthest north, in the territory of Naphtali; Shechem was in the middle of the nation in the tribe of Manasseh; and Hebron was in the south in the tribe of Judah. On the east side of the Jordan, the cities were Golan in the north in Manasseh, Ramoth in Gad, and Bezer farther south in the tribe of Reuben. Since the Holy Land is about the size of the state of Maryland, you can see that nobody was very far from a city of refuge.
The law was really quite simple. Anybody who killed another person could flee to a city of refuge and be protected from “the avenger of blood” until the elders of the city could investigate the circumstances. If they found the fugitive guilty, he or she was put to death; but if they concluded that it was a case of manslaughter, the fugitive was allowed to live in the city and be protected from the avenger. Upon the death of the high priest, the fugitive could go home again. It was a case of forfeiting freedom in order to save his or her life.
Many students have seen in the cities of refuge a picture of our salvation in Jesus Christ, to whom we “have fled for refuge” (Heb. 6:18). The lost sinner, of course, is in danger of judgment because “the wages of sin is death” (Rom. 6:23). The avenger of blood is after him or her! God’s appointed Savior is Jesus Christ (Acts 4:12), but the sinner must come to Him by faith in order to be saved (Matt. 11:28-30; John 6:37). The way to each city was kept open with roads that were cared for and marked (Deut. 19:3, niv). God wanted it to be easy for the fugitives to find their way to safety.
Beyond this, the picture is one of contrast. When we come to Christ for salvation, there’s no need for an investigation or a trial, because we know we’re guilty; and we admit it! The only people Jesus can save are those who confess their guilt and throw themselves on His mercy.
If the fugitive prematurely left the city of refuge, he could be killed; but our salvation in Christ is not conditional. Our High Priest will never die, and we are forever secure. “But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (Heb. 7:24-25, nkjv).
The meanings of the names of the cities are interesting. Taking them in the order listed in Joshua 20:7-8, you have: Kedesh = “righteousness”; Shechem = “shoulder”; Hebron = “fellowship”; Bezer = “fortress” or “strong”; and Ramoth = “heights.” Hebraists do not agree on what Golan means, but the Gesenius Lexicon says it means “exile.”
These names then can be used to describe what sinners experience when they flee by faith to Jesus. First, He gives them His righteousness, and they can never be accused again. There is no condemnation! (Rom. 8:1) Like a shepherd, He carries them on His shoulders, and they enter into fellowship with Him. He is their fortress, and they are safe. They dwell in the heights even though they are exiles, pilgrims, and strangers in this world.
Lesson #7. Unless you have fled by faith to Jesus Christ, you aren’t saved! Since our sins put Jesus on the cross, all of us are guilty of His death. He is the only Savior, and apart from faith in Him, there is no salvation. Have you fled to Him?
Before leaving this theme, we should note that there is also an application to the nation of Israel. The nation was guilty of killing the Lord Jesus Christ, but it was a sin of ignorance on the part of the people (Acts 3:12-18). When Jesus prayed on the cross, “Father, forgive them; for they know not what they do” (Luke 23:34), He was declaring them guilty of manslaughter rather than murder (1 Cor. 2:7-8).
The way was open for their forgiveness, and God gave the nation nearly forty years to repent before He brought judgment. This same principle applied to the Apostle Paul (1 Tim. 1:12-14). However, no lost sinner today can plead ignorance, because God has declared the whole world guilty and without excuse (Rom. 3:9-19).
4. The assignment of the levitical cities (Josh. 21:1-45)
As we noted before, the tribe of Levi didn’t have territory assigned to it but was scattered throughout the land. This way, they could teach the people the Law and influence each of the tribes to be faithful to the Lord. But the Levites needed places to live and pastures for their cattle. Thus God assigned forty-eight cities for them to live in, along with a specific amount of land for pasture (Num. 35:1-5). The pasture land could not be sold, but their houses could be sold; and the Levites even had special privileges for redeeming their property (Lev. 23:32-34).
The two lists of levitical cities that we have—Joshua 21 and 1 Chronicles 6:54-81—do not always agree; but names of cities and spellings change over the years, and it’s possible that from time to time new cities were selected and old ones abandoned.
There were forty-eight levitical cities, six of which were also cities of refuge. Each of the tribes contributed four cities, except Judah and Simeon, who together contributed nine, and Naphtali, who contributed three. The descendants of the three sons of Aaron—Kohath, Gershon and Marari—were assigned to the various cities, although other Jews also lived in them. In Numbers 26:62, the writer states that there were 23,000 Levites before Israel entered the land, a big crowd to distribute among forty-eight cities.
It was important that Israel have qualified and authorized people to minister in the tabernacle and later in the temple, and we must never minimize the teaching ministry of the priests and Levites (2 Chron. 17:7-9). Since the common people didn’t own copies of the Scriptures, it was important that the Levites identify with the people and explain the Law to them. These levitical cities were so located that nobody was too far away from a man who could help them understand and apply the Law of Moses.
This long section in the Book of Joshua closes with three wonderful affirmations:
First, God was faithful and gave Israel the land (Josh. 21:43). He kept the covenant that He made, first with Abraham (Gen. 12:7) and then with his descendants.
Second, God gave Israel victory over all their enemies and then gave them the rest from war (Josh. 21:44; see 1:13, 15; 11:23). What the ten unbelieving spies at Kadesh Barnea said could never happen did happen, because Joshua and the people believed God and obeyed His Word.
Third, God kept His promises (21:45). At the close of his life Joshua would remind the people of this (23:14); and Solomon reminded them of it when he dedicated the temple (1 Kings 8:56).
As the people of God, we can claim these assurances by faith. God’s covenant with us is not going to fail; God’s power and wisdom can give us victory over every foe; and God’s promises can be trusted, no matter what the circumstances may be.
The covenant of God, the power of God, the promises of God—these are the spiritual resources we can depend on as we claim our inheritance in Jesus Christ.
When the Battle’s Over Joshua 22
Historical recordings and videos let us remember VE-Day, May 8, 1945, when we heard President Truman announce over the radio: “General Eisenhower informs me that the forces of Germany have surrendered to the United Nations. The flags of freedom fly all over Europe.”
J-Day, August 14, 1945, when the downtown area of our city was jammed with people and total strangers were hugging one another and cheering. The Japanese had agreed to the Allied terms of surrender, and the war was over. My two brothers serving in the Marine Corps would be coming home!
The soldiers from the tribes of Reuben, Gad, and the half tribe of Manasseh must have been especially euphoric when the Jewish conquest of Canaan ended. For over seven years they had been away from their families on the other side of the Jordan, and now the victorious soldiers were free to go home.
But their return home was not without incident. In fact, what they did, well-meaning as it was, almost provoked another war. Let’s consider the events involved and the lessons we can learn from them.
1. Their honorable discharge (Josh. 22:1-8)
“In defeat unbeatable; in victory unbearable.” That’s the way Sir Winston Churchill described a British army officer famous in the Second World War.
The first half of the description would apply to Joshua, because he knew how to win victory out of defeat. But the last half doesn’t apply at all; for as commander of the Lord’s army, Joshua was magnanimous in the way he treated his troops after the victory. An Italian proverb says, “It’s the blood of the soldier that makes the general great.” But this general made his soldiers great! This is clearly seen in the way he discharged the tribes who lived on the east side of the Jordan.
He commended them (Josh. 22:1-3).
These two and a half tribes had promised Moses that they would remain in the army until all the land was conquered, and they kept their promise (Num. 32; Deut. 3:12-20). After the death of Moses, they pledged that same loyalty to Joshua, their new leader (Josh. 1:12-18). These tribes had been loyal to Moses, to Joshua, and to their brothers from the other tribes. “For a long time now—to this very day—you have not deserted your brothers but have carried out the mission the Lord your God gave you” (22:3, niv).
Why had they been so loyal to their leaders and fellow soldiers? Because they were first of all loyal to the Lord their God. It was His mission they were carrying out and His name they were seeking to glorify. In the service of the Lord, far above our devotion to a leader, a cause, or even a nation is our devotion to the Lord. “And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ” (Col. 3:23-24, nkjv).
He discharged them (Josh. 22:4).
Having fulfilled their mission and kept their promise, the tribes were now free to go home; for God had given His people rest. The concept of rest is important in the Book of Joshua and means much more than simply the end of the war. The word carries with it the meaning of both victory and security, and it involved Israel having their “resting place” in the land. God promised to give His people rest (Ex. 33:14; Deut. 12:9-10; 25:19; Josh. 1:13, 15), and He kept His promise (11:23; 14:15; 21:44; 22:4; 23:1).
The spiritual application of this rest for God’s people today is made in Hebrews 3 and 4. When we trust Christ as Savior, we enter into rest because we’re no longer at war with God (Rom. 5:1). When we yield ourselves completely to Him and claim our inheritance by faith, we enter into a deeper rest and enjoy our spiritual riches in Christ. (See Matt. 11:28-30 for our Lord’s invitation.) When we come to Him, He gives us rest. When we take His yoke of discipleship, we find that deeper rest.
Imagine what it would be like for these soldiers to return home after being away for so many years! Think of the love they would experience, the joys they would find, the treasures they would share! That’s just a small picture of what happens when the children of God enter into the rest God gives to those who will yield their all to Him and trust His Word.
He admonished them (Josh. 22:5).
Like any good leader, Joshua was more concerned about the spiritual walk of his people than anything else. The army had experienced victory in Canaan because Joshua loved the Lord and obeyed His Word (1:7-8), and that would be the “open secret” of Israel’s continued peace and prosperity. Just as they had been diligent in battle, obeying their commander, so they must be diligent in worship, obeying the Lord their God. This was the promise each of the tribes made to the Lord at Mt. Gerizim and Mt. Ebal.
The motive for their obedience had to be love for the Lord their God. If they loved Him, then they would delight in walking in all His ways and obeying all His commandments. Instead of trying to serve two masters, they would cling (cleave) to the Lord and serve Him alone, with all their heart and soul. Jesus said this was the first and greatest commandment (Matt. 22:36-38); therefore, to disobey it would mean to commit the greatest sin. “If you love Me, keep My commandments” (John 14:15, nkjv).
He blessed them (Josh. 22:6-8).
It was the ministry of the high priest to bless God’s people (Num. 6:22-27), but the common people could invoke God’s blessing on others, especially a leader upon his people or a father upon his family (Gen. 27:4; 48:9; 2 Sam. 6:18, 20; 1 Kings 8:55). What a sight to see a great general asking God’s blessing on his troops!
But this blessing also involved sharing the rich spoils of battle with them and their family members back home. It was the custom in Israel that those who stayed home, or who couldn’t participate in the battle for some good reason, also shared the spoils (Num. 31:25-27; 1 Sam. 30:23-25). After all, these people had protected the home cities and kept the machinery of the community going while the men had been out fighting, and it was only fair that they share in the spoils.
Indeed, for the two and a half tribes that lived east of the Jordan, it was an honorable discharge.
2. Their honest concern (Josh. 22:9-10)
As the men of Reuben, Gad, and the half tribe of Manasseh made their way east and passed landmarks that brought back memories of the great things God had done, their hearts began to disturb them. Happy as they were to be going home, it wasn’t easy to say good-bye to their brothers and leave behind the nearness of the priesthood and the tabernacle. They were leaving the land that God had promised to bless. Yes, they were going home to the land that they had chosen for themselves; but somehow they began to feel isolated from the nation of Israel.
When you read and ponder Numbers 32, you discover that there is no record that Moses consulted the Lord about this decision. The thing Moses was most concerned about was that the men of Reuben, Gad, and Manasseh do their share in fighting the enemy and conquering the Promised Land; and this they agreed to do. Moses’ first response was that of anger mingled with fear, lest God judge the nation as He had at Kadesh Barnea. Perhaps this first reaction was the right one.
There’s no question that Canaan was God’s appointed land for His people; anything short of Canaan wasn’t what He wanted for them. The two and a half tribes made their decision, not on the basis of spiritual values, but on the basis of material gain; for the land east of the Jordan was ideal for raising cattle. I’m reminded of the decision Lot made when he pitched his tent toward Sodom (Gen. 13:10-11). In both instances, the people walked by sight and not by faith.
By making this decision, the people of Reuben, Gad, and Manasseh divided the nation and separated themselves from the blessings of the land of Canaan. They were farther away from the tabernacle and closer to the enemy. You’ll recall that Egypt represents the world and Canaan the believer’s inheritance in Christ. The wilderness wanderings represent the experience of believers who don’t enter by faith into the rest God has for them (Heb. 3-4). The two and a half tribes portray believers who have experienced the blessings and battles of Canaan—their inheritance in Christ—but prefer to live on the border, outside God’s appointed place of blessing.
“Faith can never be satisfied with anything short of the true position and portion of God’s people,” wrote C.H. MacIntosh in his Notes on Numbers. “An undecided, half-and-half Christian is more inconsistent than an open, out-and-out worldling or infidel” (pp. 457, 460).
How did they decide to solve the problem which they themselves had created? By building a large altar of stones by the Jordan River, on the Canaan side, as a reminder to everybody that the two and a half tribes also belonged to the nation of Israel. Had these tribes been living in the land of Canaan where they belonged, nobody would have questioned their nationality. But living outside the land, they gave the impression that they were not Israelites.
This is now the eighth memorial erected in Canaan (Josh. 4:9, 20-24; 7:26; 8:29-32 [three memorials]; 10:27). But it’s unfortunate when believers have to resort to artificial means to let people know they’re God’s people.
In recent years we’ve seen a spate of “religious” bumper stickers, jewelry, decals, and other items (including mirrors and combs with Bible verses on them), all of which are supposed to help identify the owners with Jesus Christ. While these things might occasionally open doors of opportunity for witness, how much better it would be if our Spirit-led conduct and speech made the lost sit up and take notice. When we’re living as God wants us to live, we’re salt and light; and the Lord uses our witness for His glory.
If the people of Reuben, Gad, and Manasseh faithfully attended the feasts in Jerusalem (Ex. 23:17), honored the Lord by obeying His Word, and talked about His Word in their homes (Deut. 6:6-9), they would be able to raise their children to know and serve the Lord. The altar on the Jordan bank, however, was no guarantee of such success.
3. Their humble submission (Josh. 22:11-29)
The alarm (Josh. 22:11-14).
The word traveled quickly that the tribes east of the Jordan had erected an altar. While these Transjordanic tribes had been very sincere in what they did, their action was misunderstood; and the other tribes prepared for possible war. But wisely, they waited while an official delegation investigated what was going on. “He who answers a matter before he hears it, it is folly and shame to him” (Prov. 18:13, nkjv).
The delegation of ten princes, one from each tribe, was led by Phinehas, the son of the high priest, a man who had already proved himself courageous in defending the Law of the Lord (Num. 25; Ps. 106:30-31). It was the responsibility of the tribal leaders and the priests to investigate every situation in Israel that appeared to be a breach of the Law (Deut. 13). God had instructed the Jews to destroy the altars of the heathen nations in Canaan and not to build altars of their own. There was to be one altar of sacrifice at the one sanctuary that God had appointed (Deut. 12; Lev. 17:8-9).
The appeal (Josh. 22:15-20).
It’s likely that Phinehas made the speech, but note that his address represented the agreement of all the tribes. Phinehas called what they had done a trespass (vv. 16, 20, 22 [transgression, kjv], 31), which means “an act of treachery.” Joshua had commended these two and a half tribes for their loyalty, and now they had proved faithless. They had turned away (vv. 16, 18, 23, 29), which meant they were no longer following the Lord (see v. 5). This word carries the idea of “backsliding,” gradually moving away from the Lord.
The strongest word used was rebel (vv. 16, 18-19 [twice], 22, 29), which means deliberately resisting God’s will and disobeying His Law. In building an unauthorized altar, these two and a half tribes were guilty of apostacy. “For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry” (1 Sam. 15:23).
From the nation’s recent history Phinehas cited two serious cases of rebellion as warning to these tribes. The first was the participation of Israel in the heathen rites of the Moabites, when the men committed harlotry with the Moabite women (Josh. 22:17; Num. 25). As a result, 24,000 people died. The second was the sin of Achan after the victory at Jericho, when he deliberately took the spoils that belonged to the Lord (Josh. 22:20; see Josh. 7). His sin led to defeat at Ai and the deaths of thirty-six Jewish soldiers. It also led to his own death and that of the members of his family.
The delegation gave a wise word of counsel: “Come over and dwell with us, because we have the Lord’s tabernacle in our land” (22:19, paraphrase). No man-made altar could substitute for the presence of the Lord among His people in His tabernacle. It’s too bad the two and a half tribes didn’t take this advice and claim their inheritance within the land that God had promised to bless (Deut. 11:10-32).
The argument (Josh. 22:21-29).
The accused tribes invoked the name of the Lord six times as they replied to the charges; and in so doing, they used the three fundamental names for the Lord: “El [the Mighty One], Elohim [God], Jehovah [the Lord].” It was a solemn oath that their intentions were pure and that the Lord knew their hearts.
Of course, the fact that the Lord knows our hearts, and that we’ve taken an oath, is no guarantee that our actions are right, because we don’t know our own hearts (Jer. 17:9). All sorts of questionable activities can be shielded by, “But the Lord knows my heart!” Paul gives us the right approach in 2 Corinthians 8:21; “For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of men” (niv). When a whole nation misinterprets what is supposed to be a good deed, and it brings them to the brink of war, then there must be something wrong with that deed.
The accused tribes made it clear that they weren’t setting up a rival religion because the altar they built wasn’t for sacrifices. Rather, they were putting up a witness that would remind the tribes west of the Jordan that Reuben, Gad, and Manasseh were a part of the Jewish nation.
It’s interesting that the Transjordanic tribes pointed to the children as their concern. But it wasn’t their children who would ask, “What have we to do with the Lord God of Israel?” No, their children would be provoked by the children of the tribes in Canaan! Reuben, Gad, and Manasseh were not even living in the land of God’s choice, yet they feared lest the children across the river would lead their children astray! It seems to me that the danger was just the opposite.
Not only did the Transjordanic tribes accuse their fellow Jews of having worldly children, but they even accused God of creating the problem in the first place! “For the Lord has made the Jordan a border between you and us” (Josh. 22:25, nkjv). No! They were the ones who had made the Jordan River the dividing line! In choosing to live east of the Jordan, the two and a half tribes separated themselves from their own people and from the land God had given to all of them. They put their cattle ahead of their children and their fellow Jews, but they blamed God and the other tribes for the problem that they created.
But what kind of “witness” was this huge pile of stones? Was it a witness to the unity of the nation and to the obedience of the Transjordanic tribes? No, it was a witness to expediency, the wisdom of man in trying to enjoy “the best of both worlds.” The two and a half tribes talked piously about their children, but it was their wealth that really motivated their decision to live east of the Jordan.
Somewhere near this “witness altar” were the twelve stones that the men had carried from the midst of the Jordan River (4:20-24). It reminded the Jews that they had crossed the river and buried their past forever. Reuben, Gad, and the half tribe of Manasseh had crossed the river and gone back again. Their “altar” contradicted the altar that Joshua had erected to the glory of God. “If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God” (Col. 3:1, nkjv).
4. Their happy agreement (Josh. 22:30-34)
Phinehas was pleased, the delegation was pleased, and the Children of Israel across the Jordan were pleased; but was the Lord pleased? The delegation rejoiced that the purpose of the altar was for witness and not sacrifice, and this seemed to settle the matter. They rejoiced that God wouldn’t send judgment to the land (v. 31) and that there would be no civil war in Israel (v. 33). But the nation was divided, in spite of the “altar of witness.” Like Abraham and Lot (Gen. 13), part of the nation had a spiritual outlook while the other part was concerned with material things.
“Peace at any price” isn’t God’s will for His people. This decision in Gilead was made on the basis of human wisdom and not God’s truth. “But the wisdom that is from above is first pure, then peaceable” (James 3:17, italics mine). The peace that God’s people achieve at the price of purity and truth is only a dangerous truce that eventually explodes into painful division. There is always a place in human relations for loving conciliation, but never for cowardly compromise. “I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality” (1 Tim. 5:21, nkjv).
The Transjordanic tribes named their altar “A witness between us that the Lord is God” (niv). (The Hebrew word edh means “witness.”) But if the Lord is God, why didn’t they obey Him and live in the land He had appointed for them? The stones may have been a witness, but the people certainly were not. Surrounded by heathen nations and separated from their brothers and sisters across the river, these tribes quickly fell into idolatry and were eventually taken by Assyria (1 Chron. 5:25-26).
On September 30, 1938, British Prime Minister Sir Neville Chamberlain, just back from Germany, told a gathering at 10 Downing Street: “My good friends, this is the second time in our history that there has come back from Germany to Downing Street peace with honor. I believe it is peace for our time. We thank you from the bottom of our hearts. And now I recommend you to go home and sleep quietly in your beds.” Less than a year later, England was at war with Germany; and World War II had burst upon the world.
Church history is replete with agreements and accords that magnified unity over purity and truth, and therefore never lasted. Whether in our personal relationships in our homes and churches, or in our nation, the only peace that lasts is peace that is based on truth and purity. It’s a peace that demands sacrifice and courage, and a willingness to stand up for God’s Word; but the results are worth it.
The well-known Bible commentator, Matthew Henry, said it best: “Peace is such a precious jewel that I would give anything for it but truth.”
The Way of All the Earth Joshua 23-24
The well-known psychoanalyst Eric Fromm wrote in Man for Himself, “To die is poignantly bitter, but the idea of having to die without having lived is unbearable.”
Joshua the son of Nun had lived! His long life started in Egyptian bondage and ended in a worship service in the Promised Land. In between those events God had used him to lead Israel in defeating the enemy, conquering the land, and claiming the promised inheritance. With the Apostle Paul, Joshua could sincerely say, “I have fought a good fight, I have finished my course, I have kept the faith” (2 Tim. 4:7, kjv).
Joshua was about to go “the way of all the earth” (Josh. 23:14), the way you and I must go if the Lord doesn’t return first. But at the end of a long and full life, Joshua’s greatest concern wasn’t himself. His greatest concern was his people and their relationship to the Lord. He didn’t want to leave until he had challenged them once again to love the Lord and keep His commandments. His life’s work would be in vain if they failed to keep the covenant and enjoy the blessings of the Promised Land.
He first called a meeting of the leaders of the nation (v. 2), either at Shiloh or at his home in Ephraim, and warned them what would happen if they deserted the Lord. Then he gathered “all the tribes of Israel to Shechem” (24:1) and gave a farewell address which reviewed the history of Israel, starting with Abraham, and challenged the people to love the Lord and serve Him alone. In these two addresses Joshua emphasized three important topics.
1. Israel’s future dangers (Josh. 23:1-16)
Having assembled the leaders of the nation, Joshua presented them with two scenarios: Obey the Lord, and He will bless you and keep you in the land; disobey Him, and He will judge you and remove you from the land. These were the terms of the covenant God had made with Israel at Mt. Sinai, which Moses had repeated on the Plains of Moab, and which Israel had reaffirmed at Mt. Ebal and Mt. Gerizim.
Joshua’s emphasis was on possessing the land (v. 5) and enjoying its blessings (vv. 13, 15-16). While Israel had gained control of Canaan, there still remained territory to possess and pockets of resistance to overcome. (See 13:1-13; 15:63; 16:10; 17:12-13; 18:3; Judges 1-2.) The task of the tribes wasn’t finished! The great danger, of course, was that the people of Israel would gradually change their attitudes toward the pagan nations around them and start accepting their ways and imitating them.
To counteract this danger, Joshua gave the people three strong motives for remaining a separated people and serving the Lord faithfully.
What the Lord did for Israel (Josh. 23:3-4).
From the day that Israel left Egypt, the Lord had fought for His people and delivered them from their enemies. He drowned the Egyptian army in the sea and then defeated the Amalekites who attacked the Jews soon after they left Egypt (Ex. 17). The Lord defeated all of Israel’s enemies as the nation marched toward Canaan, and He gave His people victory over the nations in the Promised Land.
This review of history reminded Israel of two great facts: Those Gentile nations were God’s enemies and therefore must be Israel’s enemies; and the same God who overcame the enemy in the past could help Israel overcome them in the future. God had never failed His people; and, if they would trust Him and obey His Word, He would help them completely conquer the land. “For the Lord your God is He who has fought for you” (Josh. 23:3, nkjv).
This is a good reminder to God’s people today. As we read the Bible and see what God did in the past for those who trusted Him, it encourages us to trust Him today and face all our enemies with courage and confidence. The Presbyterian missionary leader A.T. Pierson used to say that “history is His story”; and this is true. From age to age, God may change His methods; but His character never changes, and He can be trusted.
What the Lord said to Israel (Josh. 23:5-10).
The secret of Joshua’s success, and therefore the reason for Israel’s victories, was his devotion to the Word of God (vv. 6, 14; see 1:7-9, 13-18; 8:30-35; 11:12, 15; 24:26-27). He obeyed God’s commandments and believed God’s promises, and God worked on his behalf. But even more, his devotion to the Word of God enabled Joshua to get to know God better, to love Him, and to want to please Him. It isn’t enough to know the Word of God. We must also know the God of the Word and grow in our fellowship with Him.
God kept all His promises, and He had every right to expect Israel to keep all His commandments as well. Some of God’s promises are unconditional, but some of them are conditional and depend on our obedience for their fulfillment. Israel entered and conquered the land as the fulfillment of God’s promise, but their enjoyment of the land depended on their obedience to the Law of the Lord. God would enable them to claim all their inheritance if they would obey Him with all their hearts.
The most important thing was that Israel remain a separated people and not be infected by the wickedness of the Gentile nations around them (23:7-8; see Ex. 34:10-17; Deut. 7:2-4). Joshua warned them that their disobedience would be a gradual thing. First they would associate with these nations in a familiar way; then they would start discussing their religious practices; and before long Israel would be worshiping the false gods of the enemy. The Jewish men would then start marrying women from these pagan nations, and the line of separation between God’s people and the world would be completely erased. Imagine the folly of worshiping the gods of the defeated enemy!
All of us feel the pressures of the world around us, trying to force us to conform (Rom. 12:1-21; 1 John 2:15-17); and it takes courage to defy the crowd and stay true to the Lord (Josh. 23:7). But it also takes love for the Lord and a desire to please Him (v. 8). The word translated “cleave” in verse 8 is used in Genesis 2:24 to describe a husband’s relationship to his wife. Israel was “married” to Jehovah at Mt. Sinai (Jer. 2:1-3; Ezek. 16) and was expected to be a faithful spouse and cleave to the Lord (Deut. 4:4; 10:20; 11:22; 13:4). How tragic that she became an unfaithful wife, a prostitute, as she turned to the gods of other nations.
The promise in Joshua 23:10 is quoted from Deuteronomy 32:30, which shows how well Joshua knew the Word of God. (See also Lev. 26:7-8.) He meditated on God’s Word day and night (Josh. 1:8; Ps. 1:2) and hid it in his heart (Ps. 119:11).
What the Lord would do to Israel (Josh. 23:11-16).
The Word of God is like a two-edged sword (Heb. 4:12): If we obey it, God will bless and help us; if we disobey it, God will chasten us until we submit to Him. If we love the Lord (Josh. 23:11), we’ll want to obey Him and please Him; so the essential thing is that we cultivate a satisfying relationship with God.
Joshua reminded the people that God’s Word never fails, whether it’s the Word of promise for blessing or the Word of promise for chastening. Both are evidences of His love, for “whom the Lord loveth He chasteneth” (Prov. 3:11-12; Heb. 12:6). Charles Spurgeon said, “God will not allow His children to sin successfully.”
Moses had warned Israel against compromising with the evil nations in the land (Ex. 23:20-33; 34:10-17; Deut. 7:12-26), and Joshua reaffirmed that warning (Josh. 23:13). If Israel began to mingle with these nations, two things would happen: God would remove His blessing, and Israel would be defeated; and these nations would bring distress and defeat to Israel. Joshua used vivid words like snares, traps, scourges, and thorns to impress the Jews with the suffering they would experience if they disobeyed the Lord. The final stroke of chastening would be Israel’s removal from their land to a land of exile. After all, if you want to live and worship like the Gentiles, then live with the Gentiles! This happened when God permitted Babylon to conquer Judah, destroy Jerusalem, and take thousands of the Jews into exile in Babylon.
Three times in this brief address Joshua called Canaan “this good land” (vv. 13, 15-16). When God called Moses at the burning bush, He promised to take Israel into a “good land” (Ex. 3:8); and Joshua and Caleb described Canaan as “a good land” after forty days of investigation (Num. 14:7). In his farewell message Moses used the phrase “good land” at least ten times (Deut. 1:25, 35; 3:25; 4:21-22; 6:18; 8:7, 10; 9:6; 11:17). The argument is obvious: Since God has given us such a good land, the least we can do is live to please Him.
Meditating on the goodness of God is a strong motivation for obedience. James connects the goodness of God with our resisting of temptation (James 1:13-17), and Nathan took the same approach when he confronted King David with his sins (2 Sam. 12:1-15). It was not his own badness but his father’s goodness that brought the prodigal son to repentance and then back home (Luke 15:17). “The goodness of God leads you to repentance” (Rom. 2:4, nkjv). The danger is that the material blessings from the Lord can so possess our hearts that we focus on the gifts and forget the Giver, and this leads to sin (Deut. 8).
Joshua’s three main admonitions in this address need to be heeded by God’s people today: Keep God’s Word (Josh. 23:6), cleave to the Lord (v. 8), and love the Lord (v. 11). Too many Christians have not only compromised with the enemy but also have capitulated to the enemy, and the Lord is not first in their lives.
2. Israel’s past blessings (Josh. 24:1-13)
In the April 15, 1978 issue of Saturday Review, the late author and editor Norman Cousins called history “a vast early warning system”; and philosopher George Santayana said, “Those who cannot remember the past are condemned to repeat it.”
A knowledge of their roots is very important to the Jews because they are God’s chosen people with a destiny to fulfill in this world.
Shechem was the ideal location for this moving farewell address by Israel’s great leader. It was at Shechem that God promised Abraham that his descendants would inherit the land (Gen. 12:6-7), and there Jacob built an altar (33:20). Shechem was located between Mt. Ebal and Mt. Gerizim, where the people of Israel had reaffirmed their commitment to the Lord (Josh. 8:30-35). Shechem was indeed “holy ground” to the Israelites.
If nation and land were the key words in Joshua’s first address, then the Lord is the major focus in this second address; for Joshua refers to the Lord twenty-one times. In fact, in 24:2-13, it is the Lord who speaks as Joshua reviews the history of the nation. Another key word is serve, used fifteen times in this address. Jehovah gave them their land and would bless them in their land if they loved Him and served Him.
God chose Israel (Josh. 24:1-4).
Abraham and his family were idolaters when God called Abraham to leave Ur of the Chaldees and go to Canaan (Gen. 11:27-12:9). “The God of glory appeared unto our father Abraham,” declared Stephen in his own farewell speech (Acts 7:2), reminding the Jews that their national identity was an act of God’s grace. Abraham didn’t seek after God and discover Him; it was God who came to Abraham! There was nothing special about the Jews that God should choose them (Deut. 7:1-11; 26:1-11; 32:10); and this fact should have kept them humble and obedient.
“You did not choose Me,” Jesus told His disciples, “but I chose you and appointed you” (John 15:16, nkjv). Believers were chosen in Christ “before the foundation of the world” (Eph. 1:4) and are called “God’s elect” (Rom. 8:33; Titus 1:1). One of my professors in seminary used to say, “Try to explain election and you may lose your mind, but explain it away and you may lose your soul.” No matter what “school” of theology we belong to, all of us must admit that God takes the first step in our salvation.
Abraham’s firstborn son was Ishmael (Gen. 16), but God rejected him and gave His covenant to Isaac, the child of Abraham and Sarah’s old age (17-18, 21). Isaac had two sons, Jacob and Esau; and God chose Jacob. Paul called these choices God’s purpose “according to election” (Rom. 9:11). Esau became the ancestor of the Edomites in Mount Seir, and Jacob became the father of the twelve tribes of Israel. Eventually, the Children of Israel went to Egypt, where God made them into a great nation.
One of the repeated titles for God in the Book of Joshua is “the Lord God of Israel,” used fifteen times (7:13, 19-20; 8:30; 9:18-19; 10:40, 42; 13:14, 33; 14:14; 22:16, 24; 24:2, 23). The Jews were indeed an elect and a special people; for the Lord of heaven chose to associate His great name with them and be their God.
God delivered Israel (Josh. 24:5-7).
God sent Joseph ahead to Egypt to preserve the nation during the famine (Ps. 105:16-22), and then He sent Moses and Aaron to deliver the nation from bondage (vv. 23-45). Egypt had been saved from starvation because of the Jews; but instead of being grateful, the rulers of Egypt eventually enslaved the Jews and made their lives bitter (Ex. 3:7-9). All of this was a fulfillment of what God had promised to Abraham centuries before (Gen. 15:1-17), but their suffering in Egypt only made the Israelites multiply more.
God judged the gods and rulers of Egypt by sending ten plagues to the land, climaxing with the death of the firstborn (Ex. 7-12). Only then did stubborn Pharaoh give the Jews permission to leave the land, but then he changed his mind and sent his army after them. God not only brought His people out, but He also led them through the Red Sea and drowned the Egyptian army in its waters (chaps. 14-15).
God instructed His people to observe the Passover as an annual reminder of their redemption from Egyptian bondage (chaps. 12-13). In his farewell speech Moses frequently reminded the Jews that they had once been slaves in Egypt but the Lord had set them free (5:15; 6:12; 8:14; 13:5, 10; 15:15; 16:3, 6; 20:1; 24:22). It does a believer good to remember what it was like to be in bondage to sin and then to rejoice in the redemption that was purchased so dearly for us on the cross. It’s a dangerous thing to take the gift of salvation for granted.
God guided Israel (Josh. 24:8-10).
God brought Israel out that He might bring them in (Deut. 6:23). His goal for them was the Promised Land, but their sin at Kadesh Barnea caused them to wander in the wilderness until the old unbelieving generation had died off. As Israel marched behind the ark of God, the Lord defeated their enemies. When Balaam tried to curse Israel, God turned the curse into a blessing (Num. 22-24; Deut. 23:5; Neh. 13:2). Whether Satan came against Israel as the lion (the army of the Amorites) or as the serpent (the curses of Balaam), the Lord defeated him.
God gave them their land (Josh. 24:11-13).
The same God who took Israel through the Red Sea also took them across the Jordan River and into their inheritance. Except for a temporary defeat at Ai (Josh. 7), and a humiliating compromise with Gibeon (chap. 9), Joshua and his army defeated every enemy in the land because the Lord was with them.
The “hornet” mentioned in 24:12 (see Ex. 23:28; Deut. 7:20) may have been the insect whose sting is extremely painful, but it’s possible that the word is an image of something else. Invading armies are compared to bees (Deut. 1:44; Ps. 118:12; Isa. 7:18), and some students think that’s the meaning here. God sent other armies into Canaan to weaken the people and prepare them for the invasion of Israel.
But perhaps the hornets better represent the reports that came to Canaan of Israel’s conquests, reports that frightened and almost paralyzed the inhabitants of the land. The words of Rahab describe the panic of the Canaanites because of what they heard about Israel: “And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you” (Josh. 2:11; see 5:1 and 9:24). God had promised to do this and He kept His promise (Deut. 2:25).
In Joshua 24:13, God’s words remind us of what Moses said to Israel in Deuteronomy 6:10ff. Once again, the emphasis is on the goodness of God and all that He did for Israel because He loved them. When the Jews started taking their blessings for granted, they began drifting away from sincere worship of the Lord. A grateful heart is a strong defense against the devil’s temptations.
3. Israel’s present responsibilities (Josh. 24:14-33)
One of the key words in this section is serve, used fifteen times. To serve God means to fear Him, obey Him, and worship only Him. It means to love Him and fix your heart upon Him, obeying Him because you want to and not because you have to.
Decision (Josh. 24:14-18).
Joshua made it clear that the people of Israel had to make a decision to serve the Lord God of Israel. There could be no neutrality. But if they served the Lord, then they would have to get rid of the false gods that some of them secretly were worshiping. Even after the great experience of the Exodus, some of the Jews still sacrificed to the gods of Egypt (Lev. 17:7; Amos 5:25-26; Acts 7:42-43; Ezek. 20:6-8). Jacob had given this same warning to his family (Gen. 35:2), and Samuel would give the same admonition in his day (1 Sam. 7:3ff).
Joshua wasn’t suggesting that the people could choose to worship the false gods of the land, and God would accept it; for there was no other option but to serve Jehovah. Being a wise and spiritual man, Joshua knew that everybody must worship something or someone, whether they realized it or not, because humanity is “incurably religious.” If the Jews didn’t worship the true God, they would end up worshiping the false gods of the wicked nations in Canaan. His point was that they couldn’t do both.
The people assured Joshua that they wanted to worship and serve only the Lord God of Israel, and they gave their reasons. The Lord had delivered them from Egypt, brought them through the wilderness, and taken them into their Promised Land. (The first half of Joshua’s address [Josh. 24:1-13] had made an impression on them!) Joshua had declared that he and his house would serve only the Lord (v. 15), and the people said, “Therefore will we also serve the Lord; for he is our God” (v. 18).
Devotion (Josh. 24:19-28).