When was Joshua written?

There is neither book nor monument to which you can refer within several centuries of the time when Moses wrote the first portion of the Bible. Then, after a quarter of a century, Joshua, the second inspired penman, wrote the book to which his name is attached. Then comes another interval, a lengthy and sorrowful one, of more than 300 years, covering the times of the Judges, and well termed "the dark ages" of Israelitish history, when Samuel, the third inspired writer, brought up the Jewish annals to the times of David — the sweet Psalmist of Israel — his co-adjutors in the work being the prophets Gad and Nathan (1 Chron. 29:29). Another interval of 300 years, and we listen entranced to the grand and glowing strains of Isaiah — the prince of Hebrew prophets; perhaps the most magnificent piece of writing ever penned is the sixtieth chapter of Isaiah, and of course divinely inspired like every other line and word of Scripture. Yet another period of nigh 300 years, during which the voices of the prophets were lifted up in the land of Immanuel, or amongst the captives in Babylon and Mesopotamia — when their tears bedewed the sacred soil, and their sufferings and exercises are written on high, and Malachi closed the inspired records of the Old Testament; the editor of the whole being Ezra. A long and dreary blank of 460 years, unwritten in the pages of God's most holy Word — save in a few prophetic passages (Dan. 8, 10, 11) — brings us to a few years at most after the death of Jesus, when Matthew wrote of Christ — His messianic rights, glories, and sufferings. Within thirty years after, the whole of the New Testament was completed, save the Revelation, which was written about A.D. 96. Thus the whole Bible was finished and in the hands of the Christian, and in the keeping of the Church, or rather of God, ere the first Christian century closed.

Joshua (the Lord's Salvation) comprises a period of from twenty-five to thirty years; the first twenty-two chapters cover a period of about eight years. It has been gathered by some from the frequent use of the third person that not Joshua, but a contemporary and eye-witness was the writer of the book. But it must be remembered that it was not an unfrequent occurrence on the part of an inspired writer, both to speak and write in the third person (see Ezra 7). Jewish tradition ascribes the authorship of the whole to Joshua save the last five verses which were evidently written after the death of the "Saviour" of Israel, as the name Joshua imports. Jesus, son of Sirach, the writer of Ecclesiasticus about 250 B.C., calls Joshua the successor of Moses in prophecies. Probably one of the elders who out-lived Joshua added these supplementary verses, as also the record of certain transactions which occurred some time after the death of Joshua (Joshua 15:16-19 comp. with Judges 1:12-15; Joshua 19:47 with Judges 18).

In Joshua 23, Joshua 24 are two charges of Joshua, the first more general, the second more detailed and emphatic, in which the departing leader set blessing and warning before them, but not a word about his own achievements in either. In the latter he reminds them how Abraham was chosen out of an idolatrous house; how Egypt was plagued, and Israel brought out; how the Amorites opposed and were effaced; how Balaam was forced to bless; how the nations in Canaan were delivered into their hand. Then he puts their danger from all false gods, avowing fidelity to Jehovah from him and his. On the people declaring their loyalty, Joshua owns his just fears, whilst they repeat their allegiance; and a covenant was thereon made in Shechem. The book closes with the death and burial of Joshua in the hill-country of Ephraim: so Joseph's bones had been laid there too, and Eleazar's also, each in its own quarter.

Not only was the book of Joshua of the highest interest and importance to Israel as the evidence of Jehovah's accomplishing in power what His mouth had promised; but it sets out to the Christian the present privilege of realising our spiritual blessing in the heavenlies as in no other part of the O.T. If the types in the first half reveal the mighty work of God in Christ risen and ascended, the second speaks most practically to our souls also. It was written by one who "passed over" Jordan that day (Joshua 5:1); but it was and must be by God's unerring hand and mind and love, let unbelief rail as it may.

Even the Pentateuch is not to be suffered to remain, and Moses being no longer credited with its authorship, the book of Joshua can be added to it, and the Pentateuch becomes a Hexateuch. Here too they can find a Jehovist and an Elohist, a priestly writer and a Deuteronomist. But it is no great wonder if, according to the old belief, Joshua himself were the writer, — that one so long in companionship with Moses, and familiar with the books of the law, should use similar expressions, and write to some extent in the same style. That the writer was, in fact, a contemporary of the conquest is shown by his use of "we," and by his statement that Rahab was still dwelling in Israel (Joshua 5:1, 6; Joshua 6:25). Of course this can be as easily declared a fraud as the constant language of the Pentateuch itself. This can be denied also with equal ease, — and with this advantage, that we have the whole character of God against it.

In the entire book we find no mention that Joshua is the author of it. And yet the Jews have since long considered Joshua as the author. The Talmud says that Joshua has written the whole book except for the last few verses (Joshua 24:29-33), that Phinehas shall have added.

In Joshua 24:26 we read: "And Joshua wrote these words in the book of the law of God", that is he wrote a document that he added to the book of the law that Moses had given the people. This hint as well as the fact that many events are marked by the description of an eyewitness emphasizes the authorship of Joshua (compare chapter 6:25 and 15:63).

Jewish tradition makes Joshua the author of the book which bears his name. There is no reason why this should be denied. No other person was more fitted to write down the great events, connected with the entrance of Israel into the land, than Joshua. As Moses by inspiration wrote the account of how the Lord brought out His people from Egypt, so Joshua is the instrument, divinely chosen and equipped, to give the story of how the Lord brought them in. That another person should be the author of the book of Joshua appears unreasonable.

The modern critics, however, deny that Joshua had anything whatever to do with the book as we possess it. These wise men have discovered what equally learned and pious men of passed generations, seemingly did not know. They tell us that the date of the composition of Joshua is very late and that it is not the work of one man at all, but a compilation from the same sources that have been utilized in the Pentateuch. These are termed Jehovist (J.); Elohist (E.); Priestly Code (P.); Deuteronomist (D.) and still another Deuteronomist, termed D2. This So-called "science," higher criticism, tries to show which is which. And to these must be added a number of redactors, revisors and editors, who all had a hand in putting the book of Joshua into the shape in which we have it now. (The letters behind the names are used by the critic to indicate these different sources. W.H. Bennett in 1895 published Joshua in a number of colors, indicating the various documents.) Well has it been said:

It is noted in verse 26 that Rahab, her father's house and all her possessions were spared, and she dwelt in Israel still at the time this record was written. This exception, being mentioned a few times, is intended to impress us with the reality of the grace of God in His willingness to save souls, even though God had decreed the destruction of the city and the entire country. Just so, today God has decreed the judgment of the world (Acts 17:31), yet in grace He is saving souls out of the world when in faith they receive the Lord Jesus as Savior.

The word "Hexateuch" means "six-fold book." The five books written by Moses, Genesis to Deuteronomy, are called "Pentateuch," that is, "five-fold book." The critics claim that the book of Joshua belongs properly to the five books of the law, thereby adding a sixth book. This combination they call the Hexateuch. In itself this appears harmless. However, a closer examination reveals that this invention is the offspring of unbelief. They call attention to the fact that throughout the Pentateuch the land of Canaan and its final conquest and inheritance by Israel is mentioned and presupposed. The following passages are generally pointed out: Gen. 13:14-17; 15:13-16; 26:3; 28:13-15; Ex. 3:8, 17; 32:13; 33:1-3; Num. 13:17, 27:18-23; Deut. 1:38; 3:21; 31:3-6. Upon those passages predicting the future occupation and possession of Canaan, the critics base the claim that the same person or persons who wrote the Pentateuch must have also written the book of Joshua. We quote the exact words of one of the leading critics. "It is self-evident that a writer who has commenced his narrative by the brilliant promises made to the patriarchs, is bound to conclude it by showing us their accomplishment; to say the least, it would be impossible for him to pass that accomplishment in silence."

Such a claim involves the denial of the possibility of prediction of future events. This denial is in very fact the whole foundation of the destructive criticism of the Bible; and such a denial is unbelief. To explain, in a scientific way, as it is termed, the predictions found in the Bible, all kinds of theories have been invented. These theories attempt to explain away the supernatural in the Word of God. Thus different Isaiahs have been invented, because the one Isaiah, who wrote the book which bears his name, must be denied an account of such a marvellous prediction as the mention of Cyrus, the king unborn, when Isaiah lived. Daniel is rejected as the author of the book of Daniel and a "pious Jew" (without a definite name) living hundreds of years after Daniel, has to pose as the author of that prophetic book, because, according to the critics, Daniel could not have foretold the events recorded in his prophecies. And the book of Joshua, for the same reason, must have been composed by the same author or authors, compiler or compilers of the Pentateuch. Of course the critics deny that Moses had anything to do with the writing of the first five books of the Bible. If they were to assign the composition of the book of Joshua to Joshua, and the Pentateuch to Moses, the denial, that there can be no genuine prediction, could not be sustained. And this supposed "Hexateuch," the six-fold book, is relegated to a very late period.

But all this Hexateuchal invention is easily disproven. The Hebrews always reverenced the five books, universally ascribed to Moses. They look upon them, and rightly so, as standing by themselves in solitary grandeur. The Hebrew Old Testament has three parts, Thora (Pentateuch), Neviim (Joshua, Judges, Samuel, Kings, Isaiah to Malachi, except Daniel), and Kethubim (Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah and Chronicles). To link Joshua with the five books of Moses is a thing unknown among the Hebrews. The book of Joshua was never bound together with the law. No manuscript has ever been found which links Joshua with the Pentateuch. The Pentateuch always stood alone by itself and was jealously guarded by the Hebrews. The critics are unable to furnish any proof that originally the Pentateuch and Joshua were combined.

The division of the book of Joshua is not difficult to make. The opening chapters are taken up with a description of the entrance of the people into the promised land and the conflicts with the enemies. This is followed by the record of the division of the land among the tribes. The book closes with the last words of Joshua, as Deuteronomy closed with the final words of Moses. The death and burial of Joshua and a few other historical statements are added to the book. These, of course, were not written by Joshua.

The book of Joshua describes the time from the entrance into Canaan (around 1406 BC) until Joshua's death about ten years later.