Merrill, Eugene H., Mark F. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville, TN: B&H Academic, 2011), 278.
The book never states the author, and this isn’t mentioned throughout the rest of the OT. However, we are inclined to believe that Joshua himself wrote this text. For one, the text tells us that Joshua was literate (Josh. 8:32). Moreover, the text itself tells us, “Joshua wrote these words in the book of the law of God; and he took a large stone and set it up there under the oak that was by the sanctuary of the Lord” (Josh. 24:26). Furthermore, ancient extrabiblical Jewish sources attribute the book to Joshua (Baba Bathra 14b), as do medieval commentators like Rashi.
Many object to Joshua as the author, because the book concludes with his death (which he could have hardly written!). However, Donald H. Madvig writes, “Those who hold [Joshua as the author] attribute to Eleazer or Phinehas the account of the death of Joshua and other short passages that Joshua could not have written.”
Others object to Joshua as the author, because Joshua 19:47 describes the tribes of Dan living in the north, which historically occurred much later (Judg. 18:27-29). Conservative scholars hold that this passage may have been a later insertion, but “a substantial part of the book of Joshua was written by the Israelite leader himself with some supplementary material added possibly shortly after his death.”
We see Joshua throughout the Pentateuch 27 times. For instance, Joshua was with Moses right before he went up on the mountain to receive the Law (Ex. 24:13). Joshua would stick around the tent of meeting, where God would often appear to Moses (Ex. 33:11). He must have seen many of God’s visitations to Moses. God had prepared Joshua as a military leader, giving him an opportunity to fight the Amalekites (Ex. 17), and he was one of the first spies to reconnoiter the Promised Land (Num. 13). This must have given him a special advantage when leading the men into battle in Israel, because he had already seen this land with his own eyes.
The book of Joshua begins with his commission as the leader, which Moses had already predicted in his writings (Num. 27:12-23; Deut. 31:1ff). In fact, God stated that Joshua had the Holy Spirit to serve as the next leader of Israel (Num. 27:18). The “spirit of wisdom” filled Joshua after Moses laid hands on him (Deut. 34:9).
Moses renamed Joshua in Numbers 13:16. Joshua’s name is a compound word in Hebrew, which means, “Yahweh is salvation.”
Critical scholars like Albrecht Alt, Martin Noth, Robert Coote, and John Van Seters argue that the book of Joshua is a literary legend used to explain the destruction of Canaan. However, there are multiple reasons for affirming the historicity of Joshua:
First, the genre of Joshua is similar to other documents in the second millennium BC. Mark Rooker writes, “Records from the second and first millennia BC from Egypt, Mesopotamia, and Anatolia display genres similar to what is found in Joshua 1-11.”
Second, the book of Joshua doesn’t contradict archaeology. Critics argue that the burning and destruction of Canaan isn’t reflected by the archaeological data. However, when read closely, the Bible teaches that most of the cities and territories of Canaan were taken over, rather than burned to the ground (Ex. 23:24; Num. 33:50-56; Deut. 20:10-20). While some cities were incinerated, these were relatively few by comparison (Josh. 11:13).
Third, historical details point to an early date for the writing of Joshua. For example:
(1) Ancient names are used for the cities in Canaan, including Baalah for Kirjath-jearim (15:9), Kirjath-sannah for Debir (15:49) and Kirjath-arba for Hebron (15:13).
(2) Sidon is called the major city of Phoenicia, rather than Tyre (Josh. 13:6). This was only true before the rise of the monarchy (~1000 BC). In fact, Tyre became more important than Sidon around the 12th century BC.
(3) The Jebusites are mentioned as inhabiting Jerusalem, rather than the Israelites (Josh. 15:63). This was only true before the time of the monarchy.
(4) Canaanites occupied Gezer in the day of the writing of the book (Josh. 16:10). But by Solomon’s day, the Canaanites were completely destroyed by the Egyptians (1 Kin. 9:16).
There are various themes throughout the book of Joshua of which we should be aware:
First, Joshua is a type of Christ. Moses spoke of Joshua’s role as that of a shepherd, “Appoint a man over the congregation, who will go out and come in before them, and who will lead them out and bring them in, so that the congregation of the Lord will not be like sheep which have no shepherd” (Num. 27:16-17). If Moses typologically represents the Law (i.e. foreshadows the inadequacy of the Law), then Joshua represents the Sabbath rest of Jesus (Heb. 3-4). Moses took the people to the border of the Promised Land, but Joshua took them in. The Law cannot bring us the promise of God—only faith can. Some commentators see the mysterious man of Joshua 5:14 as a preincarnate visit of Jesus.
Second, Joshua helps to fulfill what was promised to Abraham. In the unfolding of history, Joshua inherited the great promises of the land handed down from Abraham 400 years earlier (Gen. 15). Just to put this in comparison, the United States hasn’t even been a nation for this long. So this promise took a long time to see fulfilled.
Third, Joshua can be split evenly down the middle. Joshua chapters 1-12 is about the conquering of the land, and chapters 13-24 are about the dividing of the land. The first half describes Joshua’s military leadership, and the second half describes his governmental leadership.
For teaching through this book, read our earlier article “Inductive Bible Study.”
Week 1: Read “What About the Canaanite Genocide?”
Week 2: Joshua 1-2 (Introduction and Rahab)
Week 3: Joshua 3-4 (Crossing the Jordan)
Week 4: Joshua 5-7 (Angel of the Lord, Jericho, and Ai)
Week 5: Joshua 8-12 (Mopping Up)
Week 6: Joshua 13-24 (Dividing the Land and Joshua’s Farewell. Consider looking at the “application” headings in these chapters to focus on the important material.)
Xenos Christian Fellowship has a teaching series for the book of Joshua (found here).
Pastor Joe Focht has a solid expository series through the book of Joshua (found here).
Merrill, Eugene H., Mark F. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville, TN: B&H Academic, 2011), 278.
Madvig, Donald. Joshua. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary, Volume 3: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel (F. E. Gaebelein, Ed.). Grand Rapids, MI: Zondervan Publishing House. 199(2) 242. See also Archer, G., Jr. (1994). A Survey of Old Testament Introduction (3rd. ed., p. 287). Chicago: Moody Press.
Merrill, Eugene H., Mark F. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville, TN: B&H Academic, 2011), 519.
Exod. 17:9, 10, 13, 14; 24:13; 32:17; 33:11; Num. 11:28; 13:16; 14:6, 30, 38; 26:65; 27:18, 22; 32:12, 28; 34:17; Deut. 1:38; 3:21, 28; 31:3, 7, 14 (twice), 23; 34:9.
Hess, R. S. (1996). Joshua: An Introduction and Commentary (Vol. 6, p. 17). Downers Grove, IL: InterVarsity Press.
Merrill, Eugene H., Mark F. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville, TN: B&H Academic, 2011), 277.
These insights were generously taken from Merrill, Eugene H., Mark F. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville, TN: B&H Academic, 2011), 278.
Archer, G., Jr. (1994). A Survey of Old Testament Introduction (3rd. ed., p. 286). Chicago: Moody Press.
Archer, G., Jr. (1994). A survey of Old Testament introduction (3rd. ed., p. 286). Chicago: Moody Press.
James is an elder at Dwell Community Church, where he teaches classes in theology, apologetics, and weekly Bible studies.
