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Commentary on Joshua 13 verses 1–6
Here, I. God puts Joshua in mind of his old age, v. 1. 1. It is said that Joshua was old and stricken in years, and he and Caleb were at this time the only old men among the thousands of Israel, none except them of all those who were numbered at Mount Sinai being now alive. He had been a man of war from his youth (Exo 17:10); but now he yielded to the infirmities of age, with which it is in vain for the stoutest to think of contesting. It should seem Joshua had not the same strength and vigour in his old age that Moses had; all that come to old age do not find it alike good; generally, the days of old age are evil days, and such as there is no pleasure in, nor expectation of service from. 2. God takes notice of it to him: God said to him, Thou art old. Note, It is good for those who are old and stricken in years to be put in remembrance of their being so. Some have gray hairs here and there upon them, and perceive it not (Hos 7:9); they do not care to think of it, and therefore need to be told of it, that they may be quickened to do the work of life, and make preparation for death, which is coming towards them apace. But God mentions Joshua's age and growing infirmities, (1.) As a reason why he should now lay by the thoughts of pursuing the war; he cannot expect to see an end of it quickly, for there remained much land, more perhaps than he thought, to be possessed, in several parts remote from each other: and it was not fit that at his age he should be put upon the fatigue of renewing the war, and carrying it to such distant places; no, it was enough for him that he had reduced the body of the country. "Let him be gathered to rest with honour and the thanks of his people for the good services he had done them, and let the conquering of the skirts of the country be left for those that shall come after." As he had entered into the labours of Moses, so let others enter into his, and bring forth the top-stone, the doing of which was reserved for David long after. Observe, God considers the frame of his people, and would not have them burdened with work above their strength. It cannot be expected that old people should do as they have done for God and their country. (2.) As a reason why he should speedily apply himself to the dividing of that which he had conquered. That work must be done, and done quickly; it was necessary that he should preside in the doing of it, and therefore, he being old and stricken in years, and not likely to continue long, let him make this his concluding piece of service to God and Israel. All people, but especially old people, should set themselves to do that quickly which must be done before they die, lest death prevent them, Ecc 9:10.
II. He gives him a particular account of the land that yet remained unconquered, which was intended for Israel, and which, in due time, they should be masters of if they did not put a bar in their own door. Divers places are here mentioned, some in the south, as the country of the Philistines, governed by five lords, and the land that lay towards Egypt (Jos 13:2, Jos 13:3), some westward, as that which lay towards the Sidonians (Jos 13:4), some eastward, as all Lebanon (Jos 13:5), some towards the north, as that in the entering in of Hamath, Jos 13:5. Joshua is told this, and he made the people acquainted with it, 1. That they might be the more affected with God's goodness to them in giving them this good land, and might thereby be engaged to love and serve him; for, if this which they had was too little, God would moreover give them such and such things, Sa2 12:8. 2. That they might not be tempted to make any league, or contract any dangerous familiarity with these their neighbours so as to learn their way, but might rather be jealous of them, as a people that kept them from their right and that they had just cause of quarrel with. 3. That they might keep themselves in a posture for war, and not think of putting off the harness so long as there remained any land to be possessed. Nor must we lay aside our spiritual armour, nor be off our watch, till our victory be completed in the kingdom of glory.
III. He promises that he would make the Israelites masters of all those countries that were yet unsubdued, though Joshua was old and not able to do it, old and not likely to live to see it done. Whatever becomes of us, and however we may be laid aside as despised broken vessels, God will do his own work in his own time (Jos 13:6): I will drive them out. The original is emphatic: "It is I that will do it, I that can do it when thou are dead and gone, and will do it if Israel be not wanting to themselves." "I will do it by my Word," so the Chaldee here, as in many other places, "by the eternal Word, the captain of the hosts of the Lord." This promise that he would drive them out from before the children of Israel plainly supposes it as the condition of the promise that the children of Israel must themselves attempt their extirpation, must go up against them, else they could not be said to be driven out before them; if afterwards Israel, through sloth, or cowardice, or affection to these idolaters, sit still and let them alone, they must blame themselves, and not God, if they be not driven out. We must work out our salvation, and then God will work in us and work with us; we must resist our spiritual enemies, and then God will tread them under our feet; we must go forth to our Christian work and warfare, and then God will go forth before us.
But follow me, O hearer, through delicate threads of expression, and I shall disclose to you how for a second time he takes possession of this earth, very much of which is now said to Jesus to be left behind. Listen to what Paul says concerning this: “For he must reign until he makes all his enemies his footstool.” This, therefore, is the “land,” much of which is now said to be left behind, until all are placed entirely under his feet and until he takes possession of all persons for his inheritance. “This,” it says, “is the land that was left behind: all the regions of the Philistines,” and, indeed, very many other lands that follow. Much still “remains,” as far as this pertains to our times, which we see has not yet been “placed beneath the feet of Jesus,” who is certainly to possess all.…From this it is evident that in the second coming Jesus will obtain this extensive land that still remains. But blessed are those who were taken over at his first coming; for those will be truly dear who receive the inheritance of the land of promise in spite of the resistance of many adversaries and the attacks of many enemies by war and by weapons.
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SUMMARY
Joshua 13:2 marks a pivotal moment in the narrative of Israel's conquest, as the Lord declares to an aging Joshua that substantial portions of the promised land remain unconquered. Specifically highlighting the territories of the Philistines and Geshuri, this verse transitions the focus from initial military victories to the intricate phase of land distribution among the Israelite tribes. It underscores both God's unwavering faithfulness in providing the inheritance and Israel's enduring responsibility to fully possess what had been divinely granted, even in the face of persistent challenges and formidable inhabitants.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 13:2 employs several literary devices to convey its significant message. The most prominent is Merism, where "all the borders of the Philistines, and all Geshuri" are named to represent the totality of the unconquered territories. By specifying two distinct and geographically separate regions (one in the southwest coastal plain, the other east of the Jordan), the text implies that the problem of "land that yet remaineth" was widespread and encompassed various strategic areas, emphasizing the comprehensive scope of the unfinished task. Furthermore, the verse uses Emphasis through direct declaration, building on the previous verse (Joshua 13:1) to underscore the urgency and importance of the remaining conquest. The concise, declarative statement also carries a tone of Divine Authority, as it is God Himself who is providing this inventory and subsequent instruction, highlighting His sovereign oversight of Israel's inheritance and His unwavering commitment to His covenant promises.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 13:2 serves as a profound theological statement about the intricate relationship between divine promises and human responsibility. While God faithfully provided the land as promised to Abraham and his descendants (e.g., Genesis 12:7), its full possession was contingent upon Israel's active obedience and perseverance in driving out the inhabitants. The "remaining land" signifies that God's covenant faithfulness does not negate the need for human effort and faith. This theological tension highlights that spiritual inheritance, much like physical inheritance, requires active engagement and often involves ongoing struggle against entrenched opposition. It foreshadows Israel's repeated failures in the book of Judges, where their incomplete conquest led to constant conflict, spiritual compromise, and a cycle of apostasy, demonstrating that partial obedience yields partial blessing and persistent challenges rather than complete peace and security.
REFLECTION AND APPLICATION
Joshua 13:2 offers a potent spiritual mirror for believers today, revealing a timeless principle about the nature of God's call and our response. Just as Israel had "land that yet remaineth" to be conquered, we often find "remaining territory" in our own lives—areas of character not fully surrendered to Christ, spiritual disciplines not fully embraced, or aspects of our divine calling not yet pursued with full commitment. This verse reminds us that initial victories, while celebrated and necessary, are not the end of the spiritual journey. God's promises of transformation, sanctification, and fruitfulness are sure, but they often require our active participation, perseverance, and ongoing reliance on His strength to overcome the "Philistines" of our own spiritual landscape—stubborn sins, persistent temptations, deeply ingrained habits, or areas of unbelief that hinder our full walk with God. We are called to press on, not to become complacent, and to trust that God, who has begun a good work in us, will bring it to completion as we faithfully engage in the ongoing process of spiritual growth and obedience, recognizing that the journey of faith is one of continual possession.
Questions for Reflection
FAQ
Why did God not simply clear the land for Israel completely, rather than leaving "land that yet remaineth"?
Answer: While God certainly possessed the omnipotent power to instantly clear the land of all inhabitants, His method of conquest and inheritance often involved human participation and obedience, serving several divine purposes. Firstly, the "land that yet remaineth" was a test of Israel's faithfulness and obedience to God's explicit commands to dispossess the inhabitants (e.g., Deuteronomy 7:1-5). Secondly, it was a means of teaching them warfare and fostering a continual reliance on God for victory (e.g., Judges 3:1-2). Thirdly, a gradual dispossessing prevented the land from becoming desolate and wild animals from multiplying before Israel could fully populate it (e.g., Exodus 23:29-30). Ultimately, the remaining land highlighted Israel's partial obedience and foreshadowed the ongoing spiritual battles and consequences of compromise that would plague them throughout their history, demonstrating that God's purposes often unfold through human cooperation and choice.
CHRIST-CENTERED FULFILLMENT
Joshua 13:2, with its declaration of "land that yet remaineth" to be possessed, finds its profound Christ-centered fulfillment not in a physical territory but in the spiritual inheritance and kingdom established by Jesus Christ. While Israel's conquest was incomplete due to their human limitations and disobedience, Christ's victory on the cross was absolute and complete, securing for believers a spiritual inheritance that is "imperishable, undefiled, and unfading" (1 Peter 1:4). Jesus, the greater Joshua, has fully conquered sin, death, and the powers of darkness, utterly dispossessing the ultimate enemies (compare Colossians 2:15). Yet, just as Israel had to "possess" their physical land through ongoing effort, believers are called to "possess" their spiritual inheritance by living out the implications of Christ's victory in their daily lives. This involves actively putting off the old self and putting on the new self, created in righteousness and holiness (Ephesians 4:22-24), engaging in spiritual warfare against spiritual strongholds (e.g., Ephesians 6:10-18), and proclaiming the gospel to "all the borders" of the earth as part of the Great Commission (Matthew 28:19-20). Thus, the "remaining land" for the New Covenant believer is the ongoing process of sanctification and the expansion of Christ's kingdom through faithful obedience until His glorious return.