Joshua
JOSHUA
The Book of Joshua looks both backward, finishing the Exodus from Egypt and entering Canaan, and forward, starting a new phase in the people’s life with their transition to a settled existence.
The first reason is that some include this book in the Pentateuch and refer to it as a “Hexateuch.” Without the figure and work of Joshua, the story of Moses ends abruptly. With the book of Joshua, the book of Exodus reaches its natural conclusion.
Second, some connect this book to the subsequent ones to form what they call the Deuteronomistic History because of its spiritual link to the book of Deuteronomy. Several narrative elements in Deuteronomy, which set the stage for Joshua’s succession, belong to this work.
The Author’s Intention. The late author who wrote this book, using existing materials, was guided by the principle of simplicity. What was a slow and varied process in the Promised Land is seen as a collective effort under one leadership: all the people under Joshua’s command.
As Moses’ successor, he must follow his instructions, complete the task, and emulate his leader. Joshua’s responsibilities are twofold: to conquer the land and to distribute it among the tribes. In other words, this marks a shift from a semi-nomadic to a settled lifestyle, moving from a pastoral and transhumant culture—characterized by the seasonal movement of livestock from one grazing ground to another—to an agricultural and urban society. A gradual, secular process is quickly condensed into a military campaign and a single division. This includes an army push to the south, another to the north, culminating in conquest within a few chapters and a victorious advance.
History and Archaeology. The simplified version of the book does not guarantee historical accuracy. The author is not a historian but a theologian. God responds to people’s faithfulness to the covenant with His mighty hand, which is why everything seems easy and miraculous: the Jordan River parts to let Israel pass, and all obstacles fall, even the walls of Jericho, which crumble at the sound of trumpets.
However, history and archaeology provide a framework within which the events and stories told could have taken place. The period most linked with the movement of the Israelites is the 13th century B.C. A major upheaval rocked the empires that had kept a balance of power in the Middle East, causing their decline and opening the door for new waves of migration. This era also marks the rise of a new culture. The Iron Age replaces the Bronze Age, and the Aramaic language gains popularity as it spreads.
Nomadic tribes move across the desert like the wind over the dunes. These tribes infiltrate everywhere, shifting easily between raiding and seeking a sedentary, stable, and secure life. Among these nomads were the Israelites, who entered the regions of Palestine through peaceful infiltration and established stable settlements over several generations. Once inside, they took up arms and overthrew the dominance of the city-states.
The Figure of Joshua. The book depicts him as the successor and imitator of Moses. However, the gap between them remains unbridgeable. Joshua does not create laws in God’s name; instead, he executes the commands and tasks given to him by Moses or outlined in the Law. Most importantly, he does not share the same closeness with God. On the contrary, Joshua’s character is as dull as it is schematic. The author or authors skillfully introduce him into the narrative as Moses’ collaborator on Mount Sinai, during key moments in the desert, ultimately naming him as his successor. Beyond the book, his absence stands out in places where we would expect to find him; neither he nor his deeds are mentioned in the classic accounts of 1 Samuel 12, Psalms 78, 105, and 106. He also does not appear in texts related to the land’s occupation, such as Psalms 44, 68, and 80.
Religious Message. The book of Joshua raises a difficult ethical question for today’s reader. How can the invasion of foreign lands, conquest through force, and the killing of kings, innocent people, and entire groups—events that the narrator seems to celebrate with enthusiasm—be justified?
There probably was no violent conquest or mass killings; instead, the Israelites may have infiltrated peacefully and only defended themselves, perhaps too aggressively, when attacked. If the events were less violent than described, why present them this way? Why depict Joshua as leading scenes of innocent bloodshed? As if that weren’t enough, everything is attributed to God, who issues the orders and helps carry them out. In what way is God a freeing God? There is an area where the Canaanites live peacefully and farm. By what authority do the Israelites take it, forcibly removing its inhabitants? The book indicates that God grants it to them. This makes the interpretation even more complex.
Reading this book and other similar episodes in the Old Testament raises these questions. However, neither this account of the conquest nor the Deuteronomic history represents the final word. Above the “Yehoshua” (Joshua) of this book is the “Yehoshua” (Jesus) of Nazareth, whom God pronounces, and who is the first and last word of all history.
The people of Israel are chosen by God amidst their cultural barbarism and are guided through a process of growth, allowing history’s dialectic to unfold. They accept, though they do not justify, the flawed human execution of a higher plan. This conveys the book’s message: above Moses and Joshua, ensuring the continuation of leadership and purpose, stands the protagonism of God. The land is God’s promise; that is, it existed as a word before it was created, and that word will bring it into existence. Jesus of Nazareth has given a whole new meaning to this divine promise concerning the earth: it belongs to everyone, to be shared by all in the peace and solidarity that love without borders fosters.
CONQUEST OF THE LAND: 1:1–12:24. The first part of the book describes the conquests of the Israelites under Joshua. While this is not a strict history, it offers more than a simple theological summary of events; we do not know exactly which events led to the settlement of semi-nomadic groups in Canaanite territory, united by a shared faith in the Lord. On the other hand, the conquest and division of the land, the main themes of the book, fulfill what the Pentateuch leaves unresolved: the possession of the land as the fulfillment of God’s promises to the Patriarchs. This work is attributed to the Deuteronomist (D) tradition.
DISTRIBUTION OF THE LAND: 13:1–21:45. At first glance, this section may not seem interesting. However, it conveys an important message: God’s concern and desire for fair land distribution as a foundation for freedom and building a society based on solidarity and justice. This is how the people understood it, and we must stay focused on this purpose. The Deuteronomist tradition (D), concerned about losing land rights, presents its view: in God’s plan, land ownership is key, not as private property, but as collective property that supports economic, political, social, legislative, judicial, and religious institutions that follow this ownership model. The same Deuteronomist tradition (D) is clear throughout the texts, from Deuteronomy to 2 Kings. This project offers benefits and highlights the harm that results from abandoning it or allowing individuals or powerful groups to enforce alternative models. This was the case with the monarchist party, which imposed monarchy on Israel, leading to poverty and the rise of the dispossessed, contrary to the founding vision of God’s people. This issue remains evident in modern Israel and, more broadly, across the capitalist world, which almost exactly overlaps with the Christian world.