Joshua was an Ephraimite, born in Egypt, and at the promulgation of the law but a young man—the faithful servant of Moses—and who, on the apostacy of the people in the matter of the golden calf, beautifully maintained an unobtrusive place in the Tabernacle, while Moses—the Mediator—stood in the gap publicly vindicating the glory of the God of Israel (Ex. 33:11, etc.). As a young man even though having the Spirit (Num. 27:18), he only came to the front when so directed (Ex. 17:9,10), and "departed not out of the Tabernacle" till called. He was one of the two who proved his faithfulness to Jehovah and His people by reporting truthfully as to Canaan; consequently with his faithful and whole-hearted companion, Caleb, alone permitted to enter the promised land of the whole generation who left Egypt forty years before. Shortly before crossing the Jordan, he was appointed by Divine command to complete the work originally appointed to Moses (Num. 27:15-23). Hoshea or Oshea, meaning deliverance or salvation, was changed by Moses to Jehoshua or Joshua (Num. 13:16), signifying the Lord's salvation, a fitting title expressive of the work to which as leader of the Lord's host he was divinely called. The Hebrew name Joshua and the Greek name Jesus have the same signification, hence Luke (Acts 7:45) and Paul (Heb. 4:8) term Joshua "Jesus." The period of time covered by the book is from the death of Moses till the death of Joshua, probably a period of from 25 to 30 years (compare Josh. 1. with Josh. 24). The events chronicled in the first 22 chapters are comprised within seven or eight years; the last two chapters of the book are occupied with the dying charges and counsels of the aged Joshua. The historical circumstances are interesting, as developing the ways of God with His people, and as establishing the faithfulness of Jehovah in conducting them in triumph into the promised inheritance, breaking the power of Satan and triumphing over every obstacle opposed to His counsels and His people's blessing. The rest of Canaan however, was neither full nor permanent. It was a rest, conditional upon obedience, for the people must be put to the proof; their hearts must be fully tested, in order that the nothingness of man and the perfection of Divine grace be lessons graven on the soul. The day is not far distant when the heart of Israel will turn from every root and source of confidence in man to God—when the lesson of "no confidence in the flesh" will be learned through painful and humbling trial. Israel will yet be settled and blessed in the land under the peaceful sway of her Messiah, on the ground—not of her obedience surely—but of sovereign grace alone; she has forfeited by the broken law and murder of her Messiah every right to the least blessing, having sinned away every glorious hope, promise, and expectation. God will then revert to the grand, magnificent, and unconditional promises of national glory and blessing made to Abraham, confirmed in Isaac the seed, and re-affirmed to Jacob. What a day for Israel when the moral effect of centuries of trial and discipline will be fully accomplished, when in truth and verity she will say of herself in presence of abounding grace over her abounding evil: "surely I have behaved and quieted myself as a child that is weaned of his mother: my soul is even as a weaned child" (Psa. 131) After the passage of the Jordan, the camp was pitched at Gilgal (Josh. 4:19), and became the rallying point and center in the wars of Canaan.
After a seven years' conflict, the people rested from war, before, however, the whole land was possessed. The southern kings were first subdued, then the northern kings, in all 31 kings (Josh. 12.) Then followed the distribution of the land by lot to the various tribes—Joseph in his two sons getting a double portion. The Tabernacle—sign of God's connection with His people—is set up in Shiloh, rest (Josh. 18.) Here the "ark" rested for about 350 years till taken by the Philistines (1 Sam. 4:11), whom Israel had failed to drive out (Josh. 13:2)
The Levites had also 48 cities assigned them amongst the possessions of the tribes, all being arranged according to the law of Moses. Whatever the failure of the people: "There failed not ought of any good thing which the Lord had spoken unto the house of Israel: all came to pass" (Josh. 21:45). Although the whole land was not actually conquered, still it was portioned out amongst the tribes as if it had been. The geographical allotments were as follows:—
East of the Jordan were located Reuben (south); half tribe of Manasseh (north); and Gad between both.
West of the Jordan were located Asher and on the shores of the Mediterranean, occupying the extreme north; while Naphthali lay due north-east.
Zebulon lay south of Naphthali, and touched the sea of Galilee on the east.
Issachar was exactly south of Zebulon, and occupied an insular position.
Manasseh—One-half of this tribe lay north of Ephraim, and had the Mediterranean on the west and the Jordan on the east.
Ephraim's territory extended west and east from the great sea till the Jordan.
Benjamin had Judah due south, and Dan on her western side.
Dan bordered on the country of the Philistines, and lay north-west of Judah.
Judah and Simeon were the two most southern tribes.
During the millennium, the tribes will not be arranged in the irregular form as here given, but the portions will be more evenly distributed. The size of the country will be considerably enlarged, both north, south, and east (the Mediterranean always being the western boundary), and the tribes arranged across the breast of the country. The millennial "Throne," "Temple," "City," with surrounding suburbs, being situated between the portions assigned to Judah and Benjamin (Ezek. 48). Dan, the seat of idolatry in Israel, and omitted in the sealing of the twelve tribes (Rev. 7), is first named in the future division of the land.
Joshua, the distinguished captain and leader of the Lord's host, dies, being 110 years old; also Eleazar the priest, son of Aaron; and the bones of Joseph brought up out of Egypt are buried. Thus the book opens with the death of the Mediator, Moses, and closes with the death of the Priest, Eleazar: "for all flesh is as grass, and all the glory of man as the flower of grass." "Gilgal," the place of power, because the place of self-judgment, characterizes the book; as "Bochim" the place of tears, because of the general failure, does the book of Judges. The epistle to the Ephesians might be profitably read and studied in connection with this book, and, as presenting to us in type what is there so vividly set forth by Joshua and Canaan. After the triumphant crossing of the Jordan, and the moral preparation of the people had been effected, war, and not rest was maintained for a series of years, the people possessing just so much of the country as they actually conquered. Canaan, therefore, is not heavenly rest after death, but present conflict with "wicked spirits" in heavenly places, as the consequence of crossing the Jordan, that is passing in the death and resurrection of Christ into present blessing (Eph. 1), where also Christian conflict is carried on (Eph. 6). In the first chapter of the Epistle, I am seated in heavenly places, in the full enjoyment of Canaan blessing; in the last chapter of the Epistle I am standing in heavenly places, practically making good Canaan blessing and position; in the former chapter I am looked upon as possessor of all; in the latter chapter I am viewed as a soldier maintaining it all. It is one thing to accept the position which God in grace has given me, but it is quite another to maintain that position in the energy of the Holy Ghost.
GENERAL DIVISIONS.
1.-The Jordan crossed; Canaan entered; and the spiritual preparation of the people for the wars of Jehovah. Josh. 1-5
2.-The victories and failures of the people. Josh. 6-12
3.-The division of the land amongst the tribes, and the whole treated as Jehovah's, though not actually conquered. Josh. 13.-22.
4.-Joshua's dying charge. The people again placing them selves before God, on the ground of obedience. Josh. 23., 24.