Study Focus:Joshua 22; Eph. 6:7; John 7:24; Numbers 25; Prov. 15:1; 1 Pet. 3:8, 9.
There is no nation without law and land. Such is the case with the biblical Israel, which receives God’s law in Exodus and obtains the land in Joshua. However, as a kingdom of priests, they also needed a strong identity, rooted in their call as the chosen people to be God’s representatives on earth. Such an identity would not endure without two basic elements: total commitment and unity. This theme is what Joshua 22 is all about.
At this time, the land has been conquered and divided among all the tribes—at least partially (because there is work yet to be done). Regardless of this fact, Israel still needed to understand what it meant to be Israel. Their needing to understand their identity is the purpose of the concluding speeches of the book, found in Joshua 22:1–8, Joshua 23, and Joshua 24:1–28.
As with the speeches found in chapters 23 and 24, Joshua’s words in Joshua 22:2–8 to the Reubenites, the Gadites, and the half tribe of Manasseh, who were leaving for the other side of the Jordan, were intended to be a farewell discourse. In the discourse, Joshua unveils the path toward total commitment, which starts with love and finishes with service. The incident involving the Transjordan tribes, in the second part of the chapter, shows that without unity individual, or corporate, commitment to the Lord is also a threat to God’s plan. If Israel wants to endure the challenges ahead, they cannot forget who they are in relation to God and one another.
Part II: Commentary
Joshua 22 contains the last narrative of the book, which is preceded by a short speech of the esteemed leader to the Transjordan tribes, who, after complying with Moses’ command by helping their brothers in the conquest, were ready to cross back over the Jordan. Joshua’s speech emphasized that even though they would be geographically separated , the Transjordan tribes were still part of Israel and should live accordingly. His message focused on the importance of wholehearted commitment to Yahweh within the context of the covenant, which requires service based on love. Despite the geographical separation, they were called to remain united in their devotion to the Torah and its giver. The erection of an altar would serve as a test of both their commitment and their unity.
From Love to Service
In Joshua 22, the leader of Israel nears the end of his commission. The land is divided, and Israel has relative control over the remaining territory to be conquered. Now the farewell season is set to start. As Joshua was convinced that he would not see the leaders of the Transjordan tribes again (which quickly proved wrong), he gave them the last instructions. In a typical covenant structure, Joshua commended them for following all that Moses and he himself had ordered and for helping their brothers during the conquest (Josh. 22:2, 3). Then he emphasized God’s faithfulness in fulfilling His promises and said that it was time for them to rest (Josh. 22:4). Before their departure, he summarized the core of the Torah (law) and explained the path to complete commitment in five infinitive phrases, progressing logically from love to service:
First, “_to love Yahweh, your God_” (Josh. 22:5, NKJV). Love is the foundation of God’s character, and everything starts with it. Service without love is legalism. Such service is a distortion of the Torah, and it cannot be accepted by God. Alongside walking and keeping, loving is the summary of the law already in Moses’ mouth before his death (Deut. 10:12, 13, 20; Deut. 11:1; Deut. 6:4–15; Deut. 13:4, 5). There is no contradiction between the Old and New Testaments’ revelation of God: He created human beings to have a relationship with Him based on love, not fear. As Paul says in 1 Corinthians 13:2: Without “love,” we are “nothing” (NKJV). Our love is already a response, for we love Him because He loved us first (1 John 4:19). The object of our love is balanced between the divine transcendence of the Creator (Elohim) and the immanence of our Lord (Yahweh), who dwells with His people.
Second, “_to walk in all His ways_” (Josh. 22:5, NKJV). The Bible often uses the metaphor of “walking” to refer to the relationship between God and His people. It expresses, on the one hand, intimacy and, on the other, agreement. In a literal sense, God walks (Heb. hlk) with His people (Exod. 13:21; compare with Gen. 3:8). In a spiritual sense, He calls them to walk with Him. Against this background, the image becomes relational, for “can two walk together, unless they are agreed?” (Amos 3:3, NKJV). Additionally, it indicates the conduct expected from those who choose to walk with God, as seen in Leviticus 26:23, 24: “[If you] continue to be hostile toward me, I myself will be hostile toward you” (NIV).
Third, “_to keep His commandments_” (Josh. 22:5, NKJV). Keeping the law as an expression of God’s will is the natural outcome of a thankful heart that comprehends what God has done. In this sequence, there is a progression from love as the starting point, the first spark, to a trusting relationship, which results in obedience. That is why John says that “His commandments are not burdensome” (1 John 5:3, NKJV). It’s clear that true obedience stems from love, as evident in Jesus’ words to the disciples: “ ‘If you love me, you will keep my commandments’ ” (John 14:15, ESV). Observing the law would bring life for Israel (Lev. 18:5)—not life in a salvific sense but a bountiful life in the land. By adhering to the divine principles, Israel could establish a just and prosperous society whose success would be a testament to the world.
Fourth, “_to hold fast to Him_” (Josh. 22:5, NKJV). The Hebrew verb dbq also means “to cling” or “to cleave” in both a literal and a metaphoric sense. In the latter, it indicates a state of allegiance, affection, and closeness. The first occurrence of the word describes a man clinging to his wife in marriage: “Therefore a man shall leave his father and mother and be joined [dbk] to his wife, and they shall become one flesh” (Gen. 2:24, NKJV). The same injunction to cling, but to Yahweh, also preceded by the appeal of loving and obeying Him, appears in Deuteronomy 30:20, in which Moses also presents the reason: “ ‘For He is your life’ ” (NKJV). Like a life preserver for a drowning person, Israel should cling to God as its only hope. The image also evokes the need for persistence and perseverance in keeping the connection with God in a land and in a time in which innumerous distractions would vie for their attention.
Last, “_to serve Him with all your heart and with all your soul_” (Josh. 22:5, NKJV). The expression “to serve Yahweh” occurs 56 times in the Old Testament and often denotes “to worship” or “to keep the covenant faithfully.” Serving Yahweh was the reason presented to Pharaoh for Israel’s departure from Egypt: “ ‘And you shall say to him, “The Lord God of the Hebrews has sent me to you, saying, ‘Let My people go, that they may serve Me in the wilderness’ ” ’ ” (Exod. 7:16, NKJV; compare with Exod. 12:31). When Israel left Egypt, the people were essentially changing masters by accepting the service of Yahweh instead of Pharaoh. By serving God, they would experience blessing and fulfill their design to bless all families on the earth. Ultimately, the redeemed also are called to serve God forever (Rev. 22:3). Therefore, human beings find their true identity only when they willingly serve their Creator with love. This blending of love with service is the paradox of existence: when creatures live to serve themselves, they encounter only confusion, despair, and death. But when they surrender their self-serving attitude and submit to the will of the Creator, they find true purpose, satisfaction, and abundant life. We see this same reasoning behind Jesus’ statement in Luke 9:24: “ ‘For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it’ ” (NKJV).
After delivering his farewell speech, Joshua blessed the Transjordan tribes and sent them away to their inheritance (Josh. 22:6). These words were meant to be the last of Joshua to them, but not long after, the episode of the altar would test their determination to follow Joshua’s advice. The lack of unity would become an issue throughout the history of Israel. Shortly after Joshua’s death, their failure to love, walk, obey, hold fast, and serve revealed a lack of theological unity, as evident in the book of Judges, leading to the eventual disintegration of Israel. By the end of the book, a civil war nearly brought the Benjamites to extinction (Judges 20, 21). Although the united monarchy brought political and spiritual unity for a time, this state of affairs did not last long. After the schism between the northern and southern tribes, Israel never was one nation again. Apostasy proved to be a force of disintegration and disunity. The history of Israel illustrates that unity and total commitment are interdependent.
Part III: Life Application
Lasting Relationship
In the Bible, God’s relationship with His people is often compared to a marriage, with God as a loving husband and Israel as an unfaithful wife. This metaphor illustrates the idea of God’s unwavering love contrasted with Israel’s disobedience. In the New Testament, the promised Messiah’s arrival is likened to a wedding ceremony.
Think about your own experiences as a spouse, if married, or reflect on your own deep friendships and consider how Joshua’s recipe for total commitment is essential for a happy and enduring relationship. Reflect on each of the following imperative actions individually and how they contribute to the success of a relationship:
Love
Walk
Respect
Cling
Serve
Lasting Unity
“A visitor to a mental hospital was astonished to note that there were only three guards watching over a hundred dangerous inmates. He asked his guide, ‘Don’t you fear that these people will overpower the guards and escape?’ ‘No,’ was the reply. ‘Lunatics never unite.’ ”—Michael P. Green, 1500 Illustrations for Biblical Preaching (Grand Rapids, MI: Baker Books, 2000), p. 65. In our spiritual sickness, we have difficulty uniting. From the New Testament perspective, unity in the church is a miracle carried out by the Holy Spirit in cooperation with us (Eph. 5:2–15).
Yes or no: Are you contributing to division in the church, or are you working to promote unity?
In light of your answer above, if you find yourself hindering unity, how can you change your habits and attitudes to become a unifying force instead?
Notes
Adjust My Preferences
Welcome! Please set your reading preferences below.
You can access this panel later by clicking the
preference icon
in the top right of the page.
Key Text: Proverbs 15:1
Study Focus: Joshua 22; Eph. 6:7; John 7:24; Numbers 25; Prov. 15:1; 1 Pet. 3:8, 9.
There is no nation without law and land. Such is the case with the biblical Israel, which receives God’s law in Exodus and obtains the land in Joshua. However, as a kingdom of priests, they also needed a strong identity, rooted in their call as the chosen people to be God’s representatives on earth. Such an identity would not endure without two basic elements: total commitment and unity. This theme is what Joshua 22 is all about.
At this time, the land has been conquered and divided among all the tribes—at least partially (because there is work yet to be done). Regardless of this fact, Israel still needed to understand what it meant to be Israel. Their needing to understand their identity is the purpose of the concluding speeches of the book, found in Joshua 22:1–8, Joshua 23, and Joshua 24:1–28.
As with the speeches found in chapters 23 and 24, Joshua’s words in Joshua 22:2–8 to the Reubenites, the Gadites, and the half tribe of Manasseh, who were leaving for the other side of the Jordan, were intended to be a farewell discourse. In the discourse, Joshua unveils the path toward total commitment, which starts with love and finishes with service. The incident involving the Transjordan tribes, in the second part of the chapter, shows that without unity individual, or corporate, commitment to the Lord is also a threat to God’s plan. If Israel wants to endure the challenges ahead, they cannot forget who they are in relation to God and one another.
Part II: Commentary
Joshua 22 contains the last narrative of the book, which is preceded by a short speech of the esteemed leader to the Transjordan tribes, who, after complying with Moses’ command by helping their brothers in the conquest, were ready to cross back over the Jordan. Joshua’s speech emphasized that even though they would be geographically separated , the Transjordan tribes were still part of Israel and should live accordingly. His message focused on the importance of wholehearted commitment to Yahweh within the context of the covenant, which requires service based on love. Despite the geographical separation, they were called to remain united in their devotion to the Torah and its giver. The erection of an altar would serve as a test of both their commitment and their unity.
From Love to Service
In Joshua 22, the leader of Israel nears the end of his commission. The land is divided, and Israel has relative control over the remaining territory to be conquered. Now the farewell season is set to start. As Joshua was convinced that he would not see the leaders of the Transjordan tribes again (which quickly proved wrong), he gave them the last instructions. In a typical covenant structure, Joshua commended them for following all that Moses and he himself had ordered and for helping their brothers during the conquest (Josh. 22:2, 3). Then he emphasized God’s faithfulness in fulfilling His promises and said that it was time for them to rest (Josh. 22:4). Before their departure, he summarized the core of the Torah (law) and explained the path to complete commitment in five infinitive phrases, progressing logically from love to service:
First, “_to love Yahweh, your God_” (Josh. 22:5, NKJV). Love is the foundation of God’s character, and everything starts with it. Service without love is legalism. Such service is a distortion of the Torah, and it cannot be accepted by God. Alongside walking and keeping, loving is the summary of the law already in Moses’ mouth before his death (Deut. 10:12, 13, 20; Deut. 11:1; Deut. 6:4–15; Deut. 13:4, 5). There is no contradiction between the Old and New Testaments’ revelation of God: He created human beings to have a relationship with Him based on love, not fear. As Paul says in 1 Corinthians 13:2: Without “love,” we are “nothing” (NKJV). Our love is already a response, for we love Him because He loved us first (1 John 4:19). The object of our love is balanced between the divine transcendence of the Creator (Elohim) and the immanence of our Lord (Yahweh), who dwells with His people.
Second, “_to walk in all His ways_” (Josh. 22:5, NKJV). The Bible often uses the metaphor of “walking” to refer to the relationship between God and His people. It expresses, on the one hand, intimacy and, on the other, agreement. In a literal sense, God walks (Heb. hlk) with His people (Exod. 13:21; compare with Gen. 3:8). In a spiritual sense, He calls them to walk with Him. Against this background, the image becomes relational, for “can two walk together, unless they are agreed?” (Amos 3:3, NKJV). Additionally, it indicates the conduct expected from those who choose to walk with God, as seen in Leviticus 26:23, 24: “[If you] continue to be hostile toward me, I myself will be hostile toward you” (NIV).
Third, “_to keep His commandments_” (Josh. 22:5, NKJV). Keeping the law as an expression of God’s will is the natural outcome of a thankful heart that comprehends what God has done. In this sequence, there is a progression from love as the starting point, the first spark, to a trusting relationship, which results in obedience. That is why John says that “His commandments are not burdensome” (1 John 5:3, NKJV). It’s clear that true obedience stems from love, as evident in Jesus’ words to the disciples: “ ‘If you love me, you will keep my commandments’ ” (John 14:15, ESV). Observing the law would bring life for Israel (Lev. 18:5)—not life in a salvific sense but a bountiful life in the land. By adhering to the divine principles, Israel could establish a just and prosperous society whose success would be a testament to the world.
Fourth, “_to hold fast to Him_” (Josh. 22:5, NKJV). The Hebrew verb dbq also means “to cling” or “to cleave” in both a literal and a metaphoric sense. In the latter, it indicates a state of allegiance, affection, and closeness. The first occurrence of the word describes a man clinging to his wife in marriage: “Therefore a man shall leave his father and mother and be joined [dbk] to his wife, and they shall become one flesh” (Gen. 2:24, NKJV). The same injunction to cling, but to Yahweh, also preceded by the appeal of loving and obeying Him, appears in Deuteronomy 30:20, in which Moses also presents the reason: “ ‘For He is your life’ ” (NKJV). Like a life preserver for a drowning person, Israel should cling to God as its only hope. The image also evokes the need for persistence and perseverance in keeping the connection with God in a land and in a time in which innumerous distractions would vie for their attention.
Last, “_to serve Him with all your heart and with all your soul_” (Josh. 22:5, NKJV). The expression “to serve Yahweh” occurs 56 times in the Old Testament and often denotes “to worship” or “to keep the covenant faithfully.” Serving Yahweh was the reason presented to Pharaoh for Israel’s departure from Egypt: “ ‘And you shall say to him, “The Lord God of the Hebrews has sent me to you, saying, ‘Let My people go, that they may serve Me in the wilderness’ ” ’ ” (Exod. 7:16, NKJV; compare with Exod. 12:31). When Israel left Egypt, the people were essentially changing masters by accepting the service of Yahweh instead of Pharaoh. By serving God, they would experience blessing and fulfill their design to bless all families on the earth. Ultimately, the redeemed also are called to serve God forever (Rev. 22:3). Therefore, human beings find their true identity only when they willingly serve their Creator with love. This blending of love with service is the paradox of existence: when creatures live to serve themselves, they encounter only confusion, despair, and death. But when they surrender their self-serving attitude and submit to the will of the Creator, they find true purpose, satisfaction, and abundant life. We see this same reasoning behind Jesus’ statement in Luke 9:24: “ ‘For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it’ ” (NKJV).
After delivering his farewell speech, Joshua blessed the Transjordan tribes and sent them away to their inheritance (Josh. 22:6). These words were meant to be the last of Joshua to them, but not long after, the episode of the altar would test their determination to follow Joshua’s advice. The lack of unity would become an issue throughout the history of Israel. Shortly after Joshua’s death, their failure to love, walk, obey, hold fast, and serve revealed a lack of theological unity, as evident in the book of Judges, leading to the eventual disintegration of Israel. By the end of the book, a civil war nearly brought the Benjamites to extinction (Judges 20, 21). Although the united monarchy brought political and spiritual unity for a time, this state of affairs did not last long. After the schism between the northern and southern tribes, Israel never was one nation again. Apostasy proved to be a force of disintegration and disunity. The history of Israel illustrates that unity and total commitment are interdependent.
Part III: Life Application
Lasting Relationship
In the Bible, God’s relationship with His people is often compared to a marriage, with God as a loving husband and Israel as an unfaithful wife. This metaphor illustrates the idea of God’s unwavering love contrasted with Israel’s disobedience. In the New Testament, the promised Messiah’s arrival is likened to a wedding ceremony.
Think about your own experiences as a spouse, if married, or reflect on your own deep friendships and consider how Joshua’s recipe for total commitment is essential for a happy and enduring relationship. Reflect on each of the following imperative actions individually and how they contribute to the success of a relationship:
Lasting Unity
“A visitor to a mental hospital was astonished to note that there were only three guards watching over a hundred dangerous inmates. He asked his guide, ‘Don’t you fear that these people will overpower the guards and escape?’ ‘No,’ was the reply. ‘Lunatics never unite.’ ”—Michael P. Green, 1500 Illustrations for Biblical Preaching (Grand Rapids, MI: Baker Books, 2000), p. 65. In our spiritual sickness, we have difficulty uniting. From the New Testament perspective, unity in the church is a miracle carried out by the Holy Spirit in cooperation with us (Eph. 5:2–15).
Notes