The ultimate commentary on the Book of Joshua for preaching, study, meditation, and application.

The "God's Story Commentary" series was designed to help readers not only understand the biblical text but also live in a Christian way today, influenced by God's Word.
Faithful biblical scholars, drawing on their expertise, devotion to Jesus, and insights into contemporary culture, call upon the Bible to listen, understand, and live the text in light of God's grand story.
This series will be helpful to countless Christians, including pastors and Bible study leaders, who are looking for practical, hands-on guidance.

Several emphases in the book of Joshua suggest concerns relevant to the exile audience.
God's promise of the land is clearly revealed in this book.
Wouldn't this have encouraged the exile audience to trust in God's power to return them to the Promised Land? Questions about the identity of the Israelites are also evident in the text, through the tensions surrounding the status of the tribes east of the Jordan, and between the foreigner who professed faith (Rahab) and the disobedient Israelites (Achan).
If ethnicity and place of residence are not the defining factors of the Israelites' identity, then what are they? These are questions that will be of interest to the exile audience outside the Promised Land.
Because they are the audience that will return to the land as a mixed crowd after the captivity.

--- From the "Introduction"

God commands Joshua to be strong and courageous, adding that he should not be afraid or discouraged (verse 9).
But Joshua's success did not depend solely on his boldness.
Rather, he must remind himself once again that God is “with you” (v. 9; cf.
Verse 5).
Previously, Joshua had been commanded to obey the law to succeed “wherever you go” (v. 7), but now God is with Joshua “wherever you go” (v. 9).
Clearly, Joshua's obedience and courage were essential to success.
Because God's powerful presence works in obedience and boldness.
Without God's powerful presence, Israel's strength or boldness alone would not have been enough to take possession of the land.

--- 「1.
From Joshua 1:1-18

The story of Rahab's incorporation into God's people shows deep similarities with the story of Ruth's incorporation into Israel.
Both are foreign women.
Both are associated with negative associations between Israel and Moabite women (Numbers 25).
Rahab by her narrative association with Shittim, and Ruth by her status as a Moabite.
Like Rahab, Ruth belonged to a people forbidden to associate with Israel (Deut. 23:3-6).
However, the two women joined themselves by swearing an oath to the God of Israel and the people of Israel (Ruth 1:16-17), and on this basis were accepted as Israelites.
Their inclusion in the genealogy of Jesus in Matthew (Matthew 1) along with three other women (Tamar, Bathsheba, and Mary) attests to their full inclusion in Israel and the honor and importance accorded to their story.
Indeed, they were women who exemplified God's purpose that all nations would be blessed through Abraham.
--- 「2.
From Joshua 2:1-24

The ensuing canonical narrative seems to acknowledge the exaggerated nature of the Deuteronomic herem law.
Instead of demanding the downfall of taboo nations, there is a marked tendency to accept them as a 'given fact' within Israeli society.
In 2 Samuel 21:1, David defends the legitimacy of the Gibeon Covenant, which allowed the Canaanites a place in Israelite society.
2 Samuel 24:7 and 1 Kings 9:20-21 (cf.
The same text (2 Chronicles 8:7-8) neither baffles nor justifies the presence of Canaanites within Israel.
This embrace reaches a stunning climax in Ezekiel 47:21-23.
In a land distribution text modeled after Joshua 13-19, the prophet Ezekiel envisions a future of equality where Gentiles are fully embraced within Israel.
Along with the tribes of Israel, the Gentiles also receive an “inheritance” (nahalah).
--- 「5.
From Joshua 5:13-6:27

The pile of stones over Achan is described similarly to the piles over King Ai (8:29) and Absalom (2 Sam. 18:17).
In this case, the stone served as a tomb.
A pile of stones can also serve as a witness or memorial (Gen. 31:46-48), and this implication can also be applied to the stones piled on Achan (8:29).
The record that it remains “until today” suggests a commemorative role.
Earlier, Israel erected a stone monument commemorating the crossing of the Jordan River (4:4-7, 20-24).
It served as a reminder and teaching tool, a monument of God's power, and a call to Israel to "fear the Lord your God" (4:24).
The tragedy of the Achan monument is that it commemorates one who did not fear God and ignored Him.
Achan, who violated God's holiness, will be remembered as a dark mark on Israel's identity.
The monumental nature of the stone mound that covered Achan is connected with its commemorative name, “Valley of Achor.”
--- 「6.
From Joshua 7:1-26

In the context of Joshua 9, we are all Gibeonites.
A person who is deceptive, self-serving, or otherwise disqualified.
However, if the covenant with God is based on merit rather than grace, then this disqualification can only be an obstacle that prevents us from making a covenant with God and receiving all of His blessings.
If we interpret the Treaty of Gibeon in the context of this New Testament parable, the account of God's providence is revealed.
Outsiders do not become insiders based on merit (or nationality or honor).
The covenant is a blessing to all.
To the Israelites, to the Gibeonites, and to the workers who came to the vineyard an hour before sunset.
--- 「9.
From Joshua 9:1-27

Hidden within the 'boring parts' is a brilliant story of the faithfulness of God's people as they grapple with the everyday problem of land division.
The story of God's people's unfaithfulness also stands as a warning and challenge to the reader, asking what kind of life of faith he or she will choose to emulate.
All this is good news for us.
We spend most of our lives in our daily routines.
The mundane tasks of daily life—eating, filling up the car with gas, bandaging a bruised knee, buying groceries, and then heading back to work—color and shape our lives.
But in these trivial, everyday moments, God's presence is revealed, and His promises are proven to be true, faithful, and life-giving.
And just as Israel did, we too are called to move from insincerity to faithfulness in the petty details of everyday life.
--- 「14.
From Joshua 13:1-33

The Ark illustrates that inclusion in Israel, especially with regard to land ownership, is a matter of faith rather than gender.
The musician reminds us that women can also receive land under a cultural system where land is patriarchally vested.
Even under patriarchal rule, women could own land and play an active role as members of the entire Israelite community.
The faith of the ark is comparable to the faith of Rahab.
Because both women asked to participate in Israel.
Her faith is comparable to that of her father Caleb, and both receive land as a reward.
Father and daughter together present an example of persevering faith for Israel to emulate.
--- 「15.
From Joshua 14:1-15:63

This ministry model seems to be a biblical practice that supports the healthy communal life of God's people.
However, those entering pastoral ministry today often lack confidence that the church can adequately support full-time ministers.
Students graduating from seminary are aware of this fact and consider dual ministry.
While dual ministry may sometimes be a second-best option, it can also be a preferred option stemming from the church's mission vision.
Just as the Levites balanced their labor and ceremonial responsibilities in the land while living among Israel, bivocational ministers intentionally allocate their time to the church and community.
Balancing the demands of pastoral ministry with the demands of secular work can be incredibly difficult, but in contemporary mission discussions, the bivocational model can be not simply a suboptimal financial option, but a deliberately chosen missional option.

--- 「19.
From Joshua 21:1-45