The Entry into the Promised Land
After the death of Moses, Joshua, his servant, receives the charge of bringing Israel into the land promised to Abraham. The book that bears his name tells of the crossing of the Jordan, the taking of Jericho, and the conquest of Canaan. From beginning to end, one truth unfolds in it: the land is not wrested by force of arms but given by God, who at last keeps the promise made to the fathers. It remains for Israel to receive it in faith and obedience.
Joshua, Successor of Moses
Moses died on the threshold of the land without entering it. God then calls Joshua, who had served him through the whole desert march, and entrusts him with leading the people beyond the Jordan. He assures him of his presence and commands him courage, on condition that he keep and ceaselessly meditate the Law. "Have I not commanded you? Be strong and courageous! Do not tremble, do not be dismayed, for the Lord your God is with you wherever you go." Joshua 1:9 The very name of Joshua means "the Lord saves": it is the name Jesus will bear. The first brings Israel into a land; the second will open to all the entrance into true rest, of which this land is only the figure.
Rahab and the Crossing of the Jordan
Before crossing the river, Joshua sends two spies to Jericho. A woman of the city, Rahab, a harlot, hides and saves them, because she has recognized, on the mere report of what God did to Egypt and in the desert, that he is the true master of heaven and earth. "When we heard it, our hearts melted… the Lord your God is God, in heaven above and on the earth below." Joshua 2:11 For the price of her faith, she and her house will be spared when the city is taken, marked by a scarlet cord at her window. The foreigner of Jericho thus enters the people of God, and the Gospel will one day count her among the ancestors of Christ. The people then cross the Jordan dry-shod: the priests bearing the ark of the covenant enter the river first, and its waters stop and stand up, as the sea once did before Moses. Twelve stones drawn from the river bed are set up as a memorial, so that the generations to come may remember. "The waters of the Jordan were cut off before the ark of the covenant of the Lord… These stones will be a memorial forever for the sons of Israel." Joshua 4:7 This passage through the waters, after that of the Red Sea, says again that it is God who opens the way; the Fathers read in it a figure of baptism, by which one enters the true promised land.
Gilgal and the Commander of the Lord’s Army
Scarcely has he entered the land, at Gilgal, when the people places itself again under the sign of the covenant: the generation born in the desert is circumcised, and the Passover is celebrated in the promised land. The next day the manna ceases: the people now eats the fruits of the country. Joshua then sees a man standing before him, a drawn sword in his hand; to his question, the stranger answers. "No, I am the commander of the Lord’s army; now I have come." Joshua 5:14 Joshua bows down and removes his sandals, for the place is holy, as Moses did at the burning bush. The war that is coming is not his own but God’s, whose lieutenant he only is: it is God who gives the land, and man who receives.
Jericho and the Conquest
The taking of Jericho shows in full light what this conquest is. At God’s command, the people circles the city for seven days, bearing the ark, without giving battle; on the seventh day, at the sound of the horns and the shout of all the people, the wall falls of itself. "…the wall collapsed where it stood; the people charged up into the city, each one straight ahead, and they captured it." Joshua 6:20 The city is not carried by the art of arms, it is handed over by God: the victory is a gift. What follows confirms it by the reverse. A man, Achan, keeps for himself a share of the spoil vowed to God; because of this hidden fault, all Israel is beaten before the small town of Ai. The sin of one reaches the whole body, for the people is one before God; once the fault is acknowledged and removed, Ai is taken in its turn. The inhabitants of Gibeon, by a ruse, obtain a treaty that Joshua, deceived, nonetheless keeps, for the oath sworn in God’s name binds. Then the kings of Canaan league together, in the south and then the north, and are defeated; on the day of Gibeon, God fights for Israel, and the account keeps the memory of a wonder in which the sun itself seemed to stand still until the victory. "The sun stood still in the middle of the sky and did not hurry to set for about a whole day." Joshua 10:13 These wars carry a terrible part: the ban, the order to devote certain cities to total destruction. The moral question they raise is grave, and the site treats it for itself; in the thread of the narrative, their religious sense is to preserve Israel from the worship of the idols of Canaan, so that the land of the one God may not become the land of false gods. The country subdued, it remains to divide it among the tribes and to seal the covenant anew.