Firth’s Joshua is one of the first volumes in a new series that aims to situate exegetical commentary within the broader context of biblical theology (in a redemptive-historical mode). This is Firth’s second volume on Joshua, having already published The Message of Joshua in 2015.1 Both are excellent, although The Message of Joshua is an exposition with an eye to application while Joshua is a more academic work.This commentary, keeping with the series format, uses the Christian Standard Bible (CSB) as its base text. The thirty-page introduction touches on issues of date and authorship (likely from David’s court), Joshua’s place within the canon (a bridge between the Pentateuch and the Deuteronomistic History, with various intertextual connections to the Latter Prophets and Writings), and genre (highly selective narrated history). Since Joshua is narrated history, one of Firth’s primary goals “is to attend to Joshua’s narrative features on the assumption that doing so will help readers understand it better; if it is better understood, then it can be better proclaimed” (pp. 16–17). Joshua is distinctive in its use of external focalization and anachrony. Together, these narrative techniques mean that readers must wait several chapters to find out if the spies will keep their promise or Rahab or why Gibeon alone tried to make a treaty with Israel. In the introduction, Firth also tackles the “problem of violence” by situating Joshua within the broader story line that begins with the promises to Abraham and within the genre of conquest accounts, where hyperbole is frequent.Before the commentary proper, there is another thirty-page section considering eight “Biblical and Theological Themes” in Joshua. First, Josh 1:6–9 introduces faithfulness and obedience to God’s commands as a central theme. Second, Joshua challenges facile assumptions about the identity of the people of God when, for example, Rahab is incorporated and Achan is separated. Third, the characterization of Joshua informs the presentation of Jesus in the New Testament. Fourth, the land is seen both as God’s gift already given in virtue of God’s promise and as being given through Israel’s possession. Fifth, through Joshua, leadership is depicted as a dialogue between Scripture and life. Sixth, ḥerem is understood in the context of power and government. Fortified cities along with their rulers are placed under ḥerem, marking a definitive break with the Canaanite approach to power. Seventh, rest is depicted in Joshua both as settlement and as the absence of war. The eighth and final theme is the promise of God connected with the themes of land and rest. After considering each theme in the book of Joshua, Firth then considers how each theme is developed further in the Old Testament before being taken up in the New Testament.The rest of the commentary divides Joshua into eighteen distinct episodes, ranging in length from a few verses (8:30–35) to two chapters (e.g., Josh 3–4, 7–8). Each of the eighteen blocks of commentary begins with the full text of the episode from the CSB. Each is followed by a section on “Context,” which relates the episode to the larger context within the book, within the canon, and indicates some the key themes and concerns of the episode. Then follows a section on “Exegesis.” Each episode is commented on, a few verses at a time. Firth periodically comments on different Hebrew terms (printed in Hebrew, always with a translation), but there are no longer Hebrew phrases. In general, text-critical and translation issues are addressed only so far as necessary for the interpretation of the episode. Likewise, historical issues, such as the archaeology of Jericho, are treated in relation to understanding the narrative. Where Firth’s commentary shines is in close readings of the narrative dynamics of Joshua with an eye on theological and ethical implications. Each block ends with a section called “Bridge” that draws together the various themes and implications of the episode and connects them to biblical theology. These reflections are probing and insightful, avoiding the biblical theology by rote into which redemptive historical approaches sometimes stray.Firth’s judgments are judiciously based on the available evidence and I am generally persuaded by his reading of Joshua. My one complaint has more to do with the format of the commentary than its substance. Firth has some significant reflections on central issues in the interpretation of Joshua such as the problem of violence, the historical plausibility of the narrative, and the various modes of divine action. But the format of the commentary means that Firth’s initial comments on the problem of violence, for example, are found in the introduction and are further developed in the section on Biblical and Theological Themes. Then commenting on individual passages, comments are spread across the Context, Exegesis, and Bridge sections. Taken all together, Firth offers a cogent and compelling response without explaining away the problem of violence. But it takes work on the reader’s part to bring the various elements of this response together, a task that is hindered by the absence of any subject index. Thus, this work will be most appreciated by those who can read through it in its entirety as opposed to dipping in here and there. Nevertheless, this is an engaging commentary that I recommend especially to students and pastors as a starting point for working on Joshua.