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Likewise, the tribe of Gad shared its territory with the tribe of Rueben on the eastern side of the Jordan (Deut 3:12). Also, the tribes that were assigned territory occupied by other Canaanite strongholds along the Megiddo Plains (Issachar and Western Manasseh) and along the Phoenician Coast (Asher) virtually disappear from Israel's history during the period of the Judges.

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Rather than seeing the two books in opposition to each other, or trying to ignore or rationalize the obvious discrepancies in the books, a better means of access to the theological message is to ask how the books relate to each other theologically, and in the larger context of Scripture. For this, it might be helpful to work with a graphic. This admittedly schematizes the accounts, but does so to highlight the larger literary structure of both Pentateuch and Former Prophets to illustrate the confessional themes that govern both blocks of material.

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In this view, the idea of "tribe" should be understood as a social unit, not a family unit. The relationships that appear as family relationships in the traditions are actually ways to describe social relationships and interactions.


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Both books recount the story of Israel's settlement in the land of Canaan and their first couple of centuries in the land. The first half of Joshua describes the actual entry of the Israelites into the land and the early battles for control of key cities (1-12). The second half of the book details how the land was divided among the tribes of Israel (13-22), as well as a concluding covenant ceremony in which the people committed themselves to the worship of God (23-24).

While the northern conquests seem to go better, the battles in the South, along the coasts, and around the Megiddo Plain (Plain of Esdraelon and the Valley of Jezreel) do not seem nearly as successful as some of the lists and accounts in some places of Joshua indicate. For example, the list of conquered cities in chapter 12 includes some that Samuel and Kings report were not taken until the time of David and Solomon some 200-250 years later (Jerusalem, Gezer, Taanach, Megiddo, Dor). Other passages outside the city lists, both within Joshua and in other traditions, acknowledge that these cities were not taken in Joshua's time but came under Israelite control much later.


Of course, some of these methods are just as speculative as historical reconstruction. But many have found that examining the texts in terms of literary dynamic and intent has produced a better understanding of the texts than trying to answer the historical questions.

Noth's proposal of a Deuteronomic History reaching its final form in the time following the exile of Israel to Babylon, with the Book of Deuteronomy as its anchor, has remained widely accepted although modified. Rather than seeing the book in terms of sources or compositional strategies, now the emphasis is on the Deuteronomic History as the post-exilic communities' theological interpretation of their entire history from the perspective of exile. Most would acknowledge an earlier form of Deuteronomy that is much older than the present book, but reworked and edited in light of the events of the exile. Likewise, the traditions in Joshua and Judges are understood as very old traditions, but occur in their present form as the result of being cast into a new interpretive framework in light of the exile.


IV. History as Theology

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Yet, there is also the memory that Debir was taken by Caleb and his family who had emerged as tribal leaders of Judah, and specifically by his brother Othniel. Both are identified as "descendants of Kenaz," or Kennizites (Josh 15:6, 15:7). While Caleb was always identified with the tribe of Judah, the Kennizites were remembered as Canaanites (cf.

From slightly different perspectives both Brevard Childs and James Sanders raised questions that went beyond dealing with traditions and sources from which the books were composed. The new questions they raised sought to understand how the books related to each other in terms of functioning together as part of the canon of Scripture for a community or communities of Faith.


So Joshua took the whole land, according to all that the LORD had spoken to Moses; and Joshua gave it for an inheritance to Israel according to their tribal allotments. And the land had rest from war.

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As the book unfolds in recounting the exploits of the shophtim it becomes more apparent that they are local leaders rather than "all Israel" leaders. Othneil led Judah in campaigns against Arameans from the northeast (3:7-11). Ehud led the Benjamites against the Moabites who were raiding across the Jordan from the east (3:12-30). Deborah led the Ephraimites against the Canaanite city-state of Hazor (4-5), while Gideon led a small band from Manasseh against a Midianite and Amalekite coalition (6-8). Jephthah raised an army from among Manasseh and Gilead to fight the Ammonites who were trying to expand their territory across the Jordan (11), and precipitated a brief civil war because he did not invite the Ephraimites to participate (12:1-6). Finally, Samson became the hero of the tribe of Dan because of his harassment of the Philistines (13-16).


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Here, we have obviously raised questions that cannot be answered by investigating just the historical problems of the book. There are far more questions, first of literary composition, and then questions of intent and purpose, which in this context are finally theological questions. And here it is obvious that the very historical questions that arise from a closer reading of the book and need to be addressed by historical research, also reveal a whole set of theological questions that invite us to delve deeper into the traditions to understand them.

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This perspective tries to balance Joshua and Judges as historical sources, but actually favors the evidence of archaeological data and historical reconstruction built from them as more reliable sources of historical evidence than the biblical texts. William F. Albright, G. E. Wright, and John Bright are well-know proponents of this perspective, although they would differ in details.


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However, there are cities, such as Jerusalem, as well as others that are listed as taken or included within the boundaries of the tribes that raise other difficulties. In fact, the "clean" conquest that appears on the surface of the book of Joshua becomes increasingly difficult as the book is probed more deeply.

That confession demands that we set the biblical witness against the background of human history. By that very nature of being historical it also compels us to ask historical questions. And yet, the message of Scripture is not that history. It is that distinction that will help us hear both the historical and theological dimensions of these books.


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So, there is an integral relationship between Joshua and the Pentateuch. It is not on the level of sources or traditions, but in terms of what was important to the community who shaped these traditions, how Israel lived out in the land the implications of the covenant they had made with God at Sinai following the Exodus. This suggests that the unity of the material is a thematic or theological unity, and not a unity (or disunity) of sources. It also suggests that the sequence and organization of the material is not chronological and not dependent on sources, but is theological and dependent on the testimony of the community to their own history.


Theologically, the torah and covenant traditions become the criteria for reading Israel's subsequent history in the exile. These come together since Israel's history in the exilic came to a disappointing end, a failure that the community attributed to Israel's unfaithfulness in keeping the commitment to God that the people took to themselves at Sinai. The interpretative framework then is a theological perspective of Israel's history read in terms of faithfulness to God.

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Gideon was a cowardly Ba'al worshipper who led his entire family into Ba'al worship (8:27). Sampson, in spite of his Nazarite vows and God-given strength, was more concerned with Philistine women than he was with the welfare of Israel, a vice that cost him his life. The best leader in this entire period was a woman, Deborah, who proved to be a capable civil as well as a military leader (4:5).

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This has significant implications for how we see the relationship between Joshua and Judges, as well as the relationship of those books to the larger canon. From this view, Deuteronomy, with its summary of the exodus, focus on the giving of torah at Sinai, as well as the covenant curses and blessing with which the book concludes, is clearly the conclusion of the Pentateuch. The central section of the book includes a reiteration of many of the Mosaic instructions, and so must be seen in relation to the torah traditions of Exodus through Numbers. Yet, it awaits the crossing of the Jordan and entry into the land to fulfill what the exodus and the promises to Abraham had begun, and so ends in expectation of the future.

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The association of all the later Israelites with the early events of the exodus, Sinai, and entry into the land is a projection back into history of the story of the group that emerged as a dominant "tribe" in the area. They simply adopted the story of the small group of escaped slaves that first entered the land and made it a national heritage.

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While there are historical elements within both accounts of Joshua and Judges, the primary purpose of neither account is purely or even primarily to recite historical data, so asking historical questions is not really helpful in understanding the books. The primary purpose of the books as they are preserved by the Community of Faith as Scripture is confessional and theological. They review and tell Israel's history from the time of entry into the land until the rise of the monarchy in terms of obedience and faithfulness to God. They tell of Israel's blessings when the people were faithful and of awful consequences when they were not. They bear witness to the work of God in the world, both His self-revelation in history and the community's response to that revelation, both positively and negatively.

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Also, while the relationship of Deuteronomy and Joshua was clear, how that relationship should be seen in terms of the other four books of the Pentateuch remained uncertain since Joshua had little connection with those four books. Likewise, there was no adequate explanation, if all six books were to be seen as comprising a common set of traditions, why Deuteronomy should have influenced Joshua so heavily, but not have influenced the books preceding it more. Also, the idea of a Hexateuch separated Joshua from the rest of the Former Prophets, something unlikely considering the close connections between the minority voice in Joshua and Judges that we have already seen.


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Rather than dependence on just the Book of Deuteronomy for this emphasis on faithfulness, Joshua and the books following depend on the entire preceding tradition from creation to the exodus contained in the Pentateuch. Specifically, the twin themes of God's grace (exodus) and faithful response (Sinai) that have unfolded throughout most of the Pentateuch in the exodus and Sinai narratives, provide the groundwork upon which the entry to the land is built. The Former Prophets track the outworking of the implications of the exodus and the giving of the torah at Sinai through Israel's subsequent history.

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Joshua was not sympathetic to their plight and told them that they would have to defeat the Philistines in order to have their land (17:17-18). Yet, later traditions tell us that even in the time of Saul some 200 years later, Beth-Shean was still a Philistine fortress on whose walls the mutilated body of Saul and his sons were hung as Philistine war trophies (1 Sam 31:12).

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This raises questions that go deeper than the historical questions about the nature of the Israelite entry into the land. If the book itself preserves the memory of that other more difficult and more complicated version of Israel's occupation of Canaan, why does the present reading of the book so simplify the story? Was the book deliberated constructed to focus on one aspect of the story, while unhesitatingly providing the details of a different version of that history?

The first approach to this issue simply extended the results of study of the Pentateuch to the Former Prophets. Scholars had identified several specific strands of tradition in the Pentateuch and so they concluded that the connection of Deuteronomy with Joshua and the books that followed could be explained by tracing the same strands of tradition into the Former Prophets, at least through the early chapters of Joshua. In this view, even though Deuteronomy was recognized to be a separate strand of tradition from much of the rest of the Pentateuch (labeled the D tradition or source), it was seen as part of an unfolding story that continued through Joshua. Joshua was the fulfillment of the promises of possessing the land made throughout the Pentateuch and especially in Deuteronomy.


This also means that the book of Judges serves a companion role to Joshua, a theological reflection on disobedience and the consequences that unfold from sin. When God's people failed to live torah, He would no longer fight for them and would allow the consequences of their sin to work out. Canonically, it serves as an anticipation of Israel's failure, a foreshadowing of the end of Israel in the exile. All of Israel's history from the entry into the land to the Exile is anticipated in the failures portrayed in Judges. The end of Judges (21:25) anticipates how those consequences of sin would continue to work out in Israel's history. This is not a prophetic prediction of that failure, but a theological reflection on history from those who had already experienced it and were looking back at the traditions.

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To further emphasize the scattered nature of the tribes and the apparent total (useful source) lack of unity, the Book of Judges concludes with accounts of a destructive civil war. The tribe of Benjamin was nearly annihilated because they chose to fight rather than recognize the authority of the other tribes over them.


Joshua assumes this emphasis on the instructions from God to his people about how to live in their world (the torah; while we often think of "law," the Hebrew term torah actually means "instruction;" see Torah as Holiness). In fact, faithfulness to those instructions becomes the primary focus as the people enter the land, both from the ending of Deuteronomy and the beginning of Joshua. Likewise Judges uses faithfulness to God's instructions as the criteria for evaluating the spiritual status of the people throughout the book. Failure to follow those instructions is one reason given in Judges for the hardship that the people endured at the hands of the Canaanites.

We know that other Canaanite peoples had joined the Israelites, for example, the Kenites, the people of Moses' wife (Jud 1:16). So it is entirely possible that Caleb's family had Canaanite ancestry. In any case, the Joshua traditions remember that the city of Debir was taken by Caleb's brother Othniel, who would later become one of Israel's judges (15:15-17; cf. Jud 1:11-16; 3:9-10).


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The entire work, Deuteronomy along with Joshua, Judges, Samuel, and Kings, incorporated many older traditions and perhaps even earlier versions of Deuteronomy itself. In its final exilic development it interpreted Israel's history from that later perspective (c. 580-550 BC). Deuteronomy was the introduction to this entire historical work that was called the Deuteronomic History. This accounted for the close connection of Deuteronomy with Joshua and the books that followed. As a result, the strands of traditions together were grouped as Gen-Exod-Lev-Num, while the Deuteronomic History included Deut-Josh-Jud-Sam-Kings as a unified literary work. This in effect reduced the Pentateuch to a Tetrateuch ("four books").

From the beginning, we should distinguish the kinds of questions that we will ask of the biblical text and not confuse them. If we ask historical questions, such as questions of when, or where, or how, then the methods that we use to investigate those questions will need to be tools that will produce answers to those historical questions. Likewise, if we ask theological questions, tools that help us seek answers of data will not likely help us find the theological message of the writings. It is not that these methods are not complimentary; it is that each of them serves a different purpose. The greatest danger is that we will ask one set of questions, for example questions of history, and then assume that because we have answered theologically what the text says about God that we have also answered the data questions about history.


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And so, the final impact and significance of Joshua may well be that call to faithfulness that is willing to launch into an unknown future on the promise that "I will be with you," because that is the only way to live in the land as God's people. And the final impact and significance of Judges may well be the warning of the consequences of failing to be God's people, of the dangers of allowing the adulteration of worship and commitment to God, and the endings that come because God's people refuse to follow torah in favor of their own way.

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After celebrating the early victories at Jericho and Ai, and making alliances with some of the Canaanites (Gibeonites), they spread out through the land as a unified army, first to the South and then to the North. In lightning raids against the Canaanite strongholds that virtually wiped out the Canaanite inhabitants (11:20), Joshua and the army of "all Israel" took the entire land leaving little but mop-up operations and the task of dividing the conquered territory between the twelve tribes.


As far as the historical details, we should admit that there are some discrepancies in how the story is told in Joshua and how it is told in Judges and later traditions. But that should never be allowed to become the sole criteria of the reliability of the traditions or the truth about God to which it bears witness. It is only with assumptions forced by modern categories of thinking, such as absolute inerrancy or historical positivism, which makes such criteria the judge of Scripture in either direction (see The Modern Inerrancy Debate).

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The Danites simply could not take the Philistine strongholds, and were likely harassed by the Philistines who were not too happy about newcomers trying to occupy their territory. Driven from their assigned land the tribe of Dan moved to the far north and settled there, which gave rise to the saying "from Dan to Beersheba" (Judg 20:1), meaning the whole country from north to south.

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This view favors the majority voice of Joshua as being the historical core of the traditions. It also assumes the biblical books are primarily a historical record of Israel's entry into the land preserved within the community simply because they were historical records. A well-known proponent of this perspective is Yezekiel Kaufmann.


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The fact remains that in spite of all the previous proposals, the actual canon of Scripture has been a Pentateuch followed by the account of Israel's settlement in the land. Both Jewish and Christian communities, even with the slightly different order of the Christian canon in the Former Prophets, have always understood the books in some kind of unfolding order, from Pentateuch to Historical Books/Former Prophets. This concern with canon takes that order seriously, yet without (click over here now) returning to a position that allows the historical questions to override the biblical text itself. It was not the biblical text that forced the various divisions, but the assumptions in asking historical questions and using historical methods that led to trying to sort the material out along historical lines. This does not suggest that the historical methods did not produce helpful results, only that finally they do not deal adequately with the biblical text as Scripture for the Church.

Ekron, along with Ashdod, Ashkelon, Gath, and Gaza, was the northernmost of the five main cites that formed the Philistine Pentapolis, the heart of Philistine power (13:3). The Philistines were far stronger than the Israelites at the time. They had superior arms that included a formidable chariotry as well as iron weapons (cf.


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The Book of Judges tells us of continued struggles in the land as local tribal chieftains or warlords (Heb: shophet, pl. shophtim, "judge") led isolated campaigns to free the Israelites from recurrent oppression at the hands of surrounding people. The book is organized in regular cycles that mark the rise of new leaders, a cycle given in outline form early in the book (2:10-23). The stories of Gideon and the consequences of his leadership (6-9), Samson and the ongoing struggle against the Philistines (13-16), as well as a general summary of Israel's intertribal fighting that nearly destroyed them (17-21) occupies over one half of the book (see The Judges of Israel).

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Rather than sweeping claims of conquest, Judges interprets the failure of the people to take the land as a test from God, either to see if they would remain faithful to God (2:22-23), or to teach the young people who had not yet learned war how to fight (3:1-2). The book also sees the Israelites' struggles to secure the land as a judgment for failing to remain faithful to God and allowing the worship of Baal to flourish (2:11-15, 20).

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Because that “20%” cost could easily be outweighed by an increase in deliverability, higher-quality customer data, and a more engaged audience. So think twice before you choose to only pay attention to low CPL.

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The latest data shows us that there has been a drop in the global average email engagement rates. While the average open rates have only slightly decreased (from 22/15% to 22/02%) the drop in the average click-through rates is more noticeable (from 3/43% to 2/13%). Interestingly, Oceania and Africa saw an increase in the average opens reported, but the click-throughs followed the global pattern.