When God Says “Not Yet” and We’re Still Learning to Trust
What’s Joshua 13 about?
After decades of conquest, God tells the aging Joshua that vast territories still remain unconquered – and it’s time to divide the Promised Land anyway. This chapter forces us to wrestle with the tension between God’s promises and incomplete fulfillment, showing us that faith sometimes means moving forward even when the work isn’t finished.
The Full Context
Joshua 13 opens with a jarring reality check. After years of military campaigns and miraculous victories, God essentially tells Joshua, “You’re getting old, and there’s still a lot of work left undone.” The Philistines still control the coastal regions, various Canaanite enclaves remain unconquered, and the northern territories are far from secure. Yet rather than postponing the land distribution until every enemy is defeated, God commands Joshua to proceed with dividing the inheritance among the tribes.
This chapter serves as a crucial pivot point in the book of Joshua, transitioning from the conquest narratives to the distribution accounts. It reveals a fundamental truth about how God works: His promises don’t always unfold according to our timelines or expectations. The tension between “already” and “not yet” that runs throughout Scripture is beautifully illustrated here – the Promised Land is both given and still being taken, both inherited and still being conquered. This passage challenges our modern desire for complete, immediate solutions and invites us into a more nuanced understanding of faith that can hold promise and process in tension.
What the Ancient Words Tell Us
The opening phrase in Joshua 13:1 uses the Hebrew word zaqen, meaning “old” or “advanced in years.” But there’s something deeper here – this isn’t just about biological age. The root carries connotations of wisdom and experience, suggesting that Joshua has reached a point where his accumulated knowledge makes him aware of his limitations. God isn’t criticizing Joshua’s age; He’s acknowledging that human leadership, no matter how faithful, has natural boundaries.
Grammar Geeks
The phrase “very much land remains to be possessed” uses the Hebrew rabah me’od, an emphatic construction that literally means “exceedingly much.” It’s the same intensifier used in Genesis 1:31 when God calls creation “very good.” The repetition suggests this isn’t a minor oversight – it’s a significant reality that demands attention.
The word for “remains” (sha’ar) is particularly fascinating. It doesn’t just mean “leftover” like crumbs from dinner. This verb carries the sense of something that survives, endures, or persists despite attempts to eliminate it. The unconquered territories aren’t accidents or oversights – they’re persistent realities that have withstood Israel’s best efforts.
When God lists the unconquered peoples in verses 2-6, He uses technical geographical and political terms that would have been immediately recognizable to ancient readers. The “five lords of the Philistines” (sarnei pelishtim) refers to the pentapolis – the five major Philistine city-states that operated as a confederation. These weren’t scattered tribes but a sophisticated political and military alliance that controlled crucial trade routes and possessed iron technology that gave them significant advantages over Israel’s bronze-age weapons.
What Would the Original Audience Have Heard?
To the original Israelite audience, this chapter would have landed like a splash of cold water. They’d been hearing about the mighty conquests, the walls of Jericho falling, the sun standing still at Gibeon. Now suddenly they’re confronted with the sobering reality that their military campaigns, impressive as they were, hadn’t actually finished the job.
But here’s what makes this fascinating: rather than viewing this as failure, the text presents it as part of God’s plan. The phrase “I myself will drive them out” in verse 6 uses the imperfect tense in Hebrew, indicating ongoing, future action. God isn’t saying “I failed to drive them out” but “I will continue to drive them out” – the process isn’t complete, but it’s still His process.
Did You Know?
Archaeological evidence suggests the Philistines had a monopoly on iron technology in this period (1 Samuel 13:19-22 confirms this). God telling Israel to proceed with land distribution while these technologically superior enemies remained would have seemed impossibly risky – unless you trusted that divine promises transcend military hardware.
The original audience would also have understood the radical nature of dividing land before fully conquering it. In the ancient Near East, territorial distribution typically followed complete military victory. God’s command to divide the inheritance while enemies remained would have required extraordinary faith – the kind that believes promises are real even when circumstances suggest otherwise.
But Wait… Why Did They Accept Incomplete Victory?
Here’s where things get genuinely puzzling. Why would a people who had witnessed the parting of the Jordan River and the collapse of Jericho’s walls suddenly accept that some territories were just too tough to conquer? And why would God, who had demonstrated overwhelming power against Egypt and various Canaanite armies, leave these particular enemies in place?
The answer seems to lie in Judges 3:1-4, which reveals that God intentionally left some nations “to test Israel.” This wasn’t divine weakness or human failure – it was pedagogical strategy. God was creating ongoing opportunities for each generation to learn dependence on Him rather than settling into complacent self-reliance.
Think about it: complete, immediate victory might have produced a generation that took God’s power for granted. Ongoing challenges required ongoing faith. The unconquered territories weren’t bugs in God’s program – they were features designed to keep Israel spiritually engaged and dependent.
Wait, That’s Strange…
The Transjordan tribes (Reuben, Gad, and half of Manasseh) had already received their inheritance east of the Jordan, yet they’re still required to help conquer the western territories. This creates an interesting dynamic: people who already have their “promised land” are still responsible for helping others obtain theirs. It’s a beautiful picture of community responsibility that transcends individual blessing.
Wrestling with the Text
The most challenging aspect of Joshua 13 for modern readers is its apparent acceptance of incomplete fulfillment. We live in a culture that equates partial success with failure, that assumes divine promises should manifest immediately and completely. This chapter forces us to reconsider those assumptions.
The text doesn’t present the unconquered territories as problems to be solved but as realities to be acknowledged and worked within. There’s a profound maturity here – the ability to hold confidence in God’s ultimate purposes alongside honest assessment of current limitations. Joshua doesn’t spin the situation or make excuses; he simply accepts the assignment to distribute land that isn’t fully conquered yet.
This creates what theologians call “inaugurated eschatology” – the overlap between what God has promised and what we currently experience. The Promised Land is both given and still being received, both inherited and still being conquered. This tension isn’t a flaw in God’s plan; it’s how faith develops over time.
“Sometimes God’s greatest gift isn’t the removal of our challenges but the strength to move forward with purpose while they still exist.”
The distribution process itself reveals divine wisdom. Rather than waiting for perfect conditions, God invites His people into imperfect circumstances with perfect promises. The land becomes theirs not through complete conquest but through faithful response to divine allocation. Inheritance precedes total possession.
How This Changes Everything
Joshua 13 revolutionizes how we think about spiritual progress and divine timing. It suggests that God’s promises don’t always wait for our complete readiness or perfect circumstances. Sometimes He calls us to step into our inheritance while battles are still being fought, while enemies still occupy territories, while the work remains unfinished.
This has profound implications for how we understand Christian living. We don’t wait until we’ve conquered every sin, resolved every doubt, or perfected every virtue before we start living as God’s people. We receive our identity and calling in the midst of ongoing spiritual warfare, incomplete sanctification, and persistent challenges.
The chapter also reveals that generational thinking is built into God’s economy. The unconquered territories aren’t primarily Joshua’s responsibility – they’re assignments for future generations. Each generation receives both inheritance and responsibility, both blessing and challenge. What we don’t complete becomes opportunity for those who follow.
For modern believers, this means we can stop carrying the weight of incomplete spiritual projects. That persistent sin pattern you haven’t fully conquered? That ministry vision that remains partially fulfilled? That broken relationship that stubbornly resists healing? These might not be failures requiring shame but ongoing assignments requiring faith.
Key Takeaway
God’s timing isn’t failure, and incomplete fulfillment isn’t broken promises. Sometimes the greatest act of faith is moving forward with divine assignments while earthly circumstances remain imperfect. Your inheritance doesn’t wait for your complete conquest – it begins with your faithful response to God’s allocation.
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