Joshua - No Falling Words by Dale Ralph Davis

 

Joshua

No Falling Words

by Dale Ralph Davis

Part 1 - Entering the Land - Joshua chapters 1 to 4

Chapter 1 verses 1 - 18 - The Promise of God and the First Funeral

The outline of this chapter:

Verse 1a - the death of Moses

Verses 1b - 9 - Yahweh's charge to Joshua 

verses 1b to 4 Yahweh's command to action - "go over" and "unto the land which I do give"  Verses 5 to 9 Yahweh's encouragement to Joshua - "I will be/am with you" and "Be strong and of a good courage"

Verses 10 - 18 - Joshua's charge to Israel

verses 10 - 15 - Joshua's command to prepare for action - to the people (via officers) in verses 10 and 11 "ye shall pass over" and "The Lord Yahweh ... is giving"

verses 12 - 15 to eastern tribes "you must cross over ..." "The land Yahweh ... is giving"

Verses 16 - 18 People's encouragement to Joshua "Yahweh ... be with you" and "Be strong and of a good courage"

2 emphases emerge - the land is God's gift and there is the command to lay hold of that gift

Encouragement is given to the leader of God's people

Chapter 1 is almost entirely direct speech rather than descriptive narrative - the writer uses the speeches of others to tell his story.

Verses 1 to 4 - the vitality of Yahweh's Promise

The content of the promise has to do with Yahweh's gift of the land - verse 2 to 4, 6, 11 and 15

The context of the promise - "after the death of Moses".  Moses received revelation from Yahweh in the most direct manner. How incomparable Moses was. Now Moses has died - imagine the dismay in Israel. Although you expected it, were informed of it, were prepared for it, what do you do when the servant of God dies and a raging river lies between you and the land you are to inherit? Moses is mentioned 11 times in chapter 1. There is the passing of an era yet the endurance of the promise. Yahweh's fidelity does not hinge on the achievements of men, however gifted they may be, nor does it evaporate in the face of funerals or rivers.

Verses 5, 9 and 17 - the encouragement of Yahweh's Presence

"I will be with you" - a reminder of Moses in Exodus 3 verse 12. Moses has died but Yahweh has not changed. He is still Yahweh, the God who is present with his servant and his people to help and deliver. It is because of this assurance that Yahweh can exhort Joshua to be strong and bold". This assurance keeps reappearing throughout the book:

chapter 2 verse 24

chapter 3 verse 7

chapter 3 verse 10

chapter 4 verse 14

chapter 6 verse 7

chapter 10 verse 14

chapter 10 verse 42

chapter 13 verse 6

chapter 14 verse 12

chapter 21 verse 44

chapter 23 verse 3

chapter 23 verse 10

Look at Hebrews 13 verses 5 and 6 - this promise of God's abiding presence is also for me - it is the solution to the sin of covetousness and discontent, which in turn leads to the great freedom of life without fear!

Verses 7 and 8 - the centrality of Yahweh's Word

Joshua is commanded to be especially strong and bold - "that thou mayest observe to do according to all the law which Moses my servant commanded thee". God does not withhold the formula that leads to such obedience - "thou shalt meditate therein day and night that thou mayest observe to do according to all that is written therein."

Constant careful absorbing of the word of God leads to obedience to it. Lack of study results in lack of obedience. Life in the kingdom of God must be lived out of the Word of God. A life pleasing to God does not arise from mystical experiences or warm feelings or from a new gimmick advocated in a current release from one of our evangelical publishers; no, it comes from the word God has already spoken and from obedience to that word.

Verses 12 to 18 - the unity of Yahweh's People

When the 2 1/2 tribes request Moses to assign them an inheritance to the east of the Jordan, Moses suspects that their query hides a fresh conspiracy to abort the fulfilment of God's promise. In a flash of white heat he lambastes them as a "brood of sinful men" (Numbers 32 verse 14); apparently content to possess their land now, sit out the Cis-jordan conquest, allow the other tribes to fend for themselves and thus to discourage and dishearten the majority of God's people. So Moses says there will be another Kadesh-barnea all over again. It is in the light of the peril or rebellion against Yahweh that the unity of God's people becomes so crucial. Now we can see why the unity of all israel portrayed in Joshua 1 was so critical. Here Reuben, Gad and half of Manasseh are models of willing obedience and instruments of encouragement. Indifferent on their part or snubbing their noses at the western tribes would have discouraged and disheartened the rest of God's people and led to rebellion and unbelief.

Unity among God's people is no idle luxury. We must care enough that we don't want any of the Lord's children to get discouraged. Unity is a prerequisite for fidelity. Moses has died. But Yahweh has not left Israel - or us - orphans; we still have God's promise, God's presence, God's word and God's people. And that should be enough until the kingdom of God comes in power and great glory.

Chapter 2 - How to Listen to a Shady Lady Story

The outline of this chapter:

Verse 1a - commission by Joshua

Verses 2 to 7 - arrival/concern: protection of the spies

Verses 8 to 14 - confession of faith

verses 15 to 21 - escape/concern: protection of Rahab and Company 

Verses 22 to 24 - return to Joshua

Verses 8 to 14 - the confession of Yahweh's sovereignty

This is the most important part of the chapter!

Verse 10 - the Might of Yahweh

"For we have heard how the Lord dried up the water of the Red sea for you, when ye came out of Egypt and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed."

She had heard about the mighty acts of God. This is the normal way of coming to faith. Biblical faith is based on at least some knowledge, data and evidence. Faith is not just a warm, cosy feeling about God. Faith grows, if at all, out of hearing what God has done for his people.

Verse 11 - the Majesty of Yahweh

"for the Lord your God, he is God in heaven above and in earth beneath."

That is the conviction of faith. But here is a pagan, Canaanite harlot with an "israelite" confession on her lips. She holds to the utter supremacy of Yahweh. She seems to assume that he is the only God functioning in heaven and upon earth.

Verses 12 and 13 - the Mercy of Yahweh

"Now therefore, I pray you, swear unto me by the Lord, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token. And that ye will save alive my father and my mother, and my brethren and my sisters, and all they have, and deliver our lives from death."

The evidence of faith. Genuine faith never rests content with being convinced of the reality of God but presses on to take refuge in God. Rahab not only must know the clear truth about God but also must escape the coming wrath of God. It isn't just a matter of correct belief but of desperate need. Saving faith never stops with brooding over the nature or activity of God but always runs to take refuge under his wings. Amazingly, Rahab not only trembles before the terror of the Lord but also senses that there might be mercy in this fearful God. What but the touch of Yahweh's hand could have created such faith in the heart of this pagan harlot?

This story shows that Israel is given encouragement in Yahweh's faithfulness. Look at verse 24 "Truly the Lord hath delivered into our hands all the land, for even all the inhabitants of the country do faint because of us."  The land has continued to be the concern of the chapter (verses 1, 9, 14, 18 and 24). And now as the fruit of the spies' reconnaissance the Israelites are assured that Yahweh will give them the land as promised. The only thing they received from the episode was to be sure of Yahweh's promises. We need to feel sure of Yahweh's promises. His word should be sufficient to bolster us. But because of the weakness of our faith, he graciously stoops down and by a plethora of signs, evidences and providences makes us feel assured of his already sure word.

The beauty of Yahweh's grace is a final emphasis in the teaching of this chapter. The fact that Rahab's story is included shows that it must carry special significance for God. The story then involves the conversion of a pagan - a Canaanite, even a harlot. The word for harlot here is zonah. It is the usual Hebrew term for a harlot or prostitute. It could be that Rahab was actually a qedeshah, one of the sacred prostitutes who served at the Canaanite fertility shrines. Rahab is a zonah - a pagan and a disreputable one at that - yet she is welcomed in to the church (chapter 6 verses 22 to 25). Who then should be in the church but sinners? The church is not a club but a refuge for sinners who have been touched by the grace of God. Apparently, Rahab's past did not bother the writer of the first Gospel. Rather, Matthew seemed to see in Rahab a trophy of divine grace. Astounding, that the shady lady of Jericho should be the ancestress of Jesus the Messiah.

Chapter 3 - Going Across the Flow - Joshua chapters 3 and 4

"And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the Lord, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above, and they shall stand upon an heap." Joshua 3 verse 13

Outline of the chapter:

Chapter 3 verses 14 to 17 - Crossing over

Chapter 4 verses 1 to 10a - 12 stones

Chapter 4 verses 10b - 14 - Crossing over

The Perception of Yahweh's Work - chapter 3 verses 1 to 6

In these verses the writer relates the various preparations Israel makes before entering the land.  Notice the central role of the ark of the covenant. It appears in verse 3 "When ye see the ark of the covenant of the Lord your God and the priests the Levites bearing it, then ye shall remove from your place and go after it." It is mentioned 17 times in 2 chapters.  The ark is the sign of Yahweh's presence among his people - he meets us at every turn, reminding us that it is Yahweh himself who leads his people into Canaan, who cuts off flooding waters and holds them back as it were with his hand. The whole affair is Yahweh's feat and the Israelites though active are still primarily spectators.

Notice verse 4 "Yet there shall be a space between you and it, about two thousand cubits by measure, come not near unto it, that ye may know the way by which ye must go for ye have not passed this way heretofore." The reason for distance from the ark is in order that the people can tell where to go and can witness the cutting off of the Jordan, something they could not do if everyone was closely following the priests and the ark. But this way all could see Yahweh's great deed and all could know the path to take.

Not only distance but attitude was important for perceiving Yahweh's work. "Sanctify yourselves, for tomorrow the Lord will do wonders among you." This means the special preparation demanded of the people whenever Yahweh was to reveal himself in a special way. It could include washing the clothes and abstaining from sexual relations; likely confession of sins as well. When the Lord comes his people must be prepared.

It is crucial that Israel recognise that what happens is indeed Yahweh's work; and unless they have proper insight, expectancy and preparation, they could see Yahweh's work and yet not understand its true value and significance.  God's people must be rightly prepared for God's "show" if they are going to appreciate it, if they are going to be fortified in faith. 

Do I prepare myself for the practice of the public worship of God?

Have I failed to detect the Lord's marvellous working in the routine affairs of my life simply because I have not prepared myself to see or even expect that?

The Exaltation of Yahweh's Servant - chapter 3 verses 7 to 9

Before the crossing Yahweh had assured Joshua "This day will I begin to magnify thee in the sight of all israel, that they may know that, as I was with Moses so I will be with thee." Look what happened - "On that day the Lord magnified Joshua in the sight of all Israel, and they feared him, as they feared Moses, all the days of his life." Given the crisis of Moses' death, the transition of leadership and the struggle for conquest that lay ahead, it was crucial that Joshua feel secure in his position and that Israel be confident of his competence under God.

God knew how vital his people's opinion of Joshua would be for the upcoming wars in Canaan; hence he stooped down that day both to dam up the river and to place his seal of competence upon his man Joshua.

The Assurance of Yahweh's Power - chapter 3 verses 10 to 13

Before the crossing Joshua had predicted "Hereby ye shall know that the living God is among you and that he will without fail drive out from before you the Canaanies and the Hittites and th Hivites and the Perizzites and the Girgashites and the Amorites and the Jebusites." There is a certain logic behind this assurance. If Yahweh can tame a raging river, he can also repel attacking Amorites. If he can stop up the Jordan, he can put down the Girgashites. If he can get you into the land, he can surely give you the land.

The object of this text then is to impress us with the adequacy of God, to grill into us that God is not merely a 3 letter word of our Christian jargon, not merely the honorary leader of our club but is the living God who works and intervenes and comes and saves and rescues and counsels his people in all their perplexities. He is indeed "the Lord of all the earth". So we must renounce our tendency to carve him down to our stature and limit him to our possibilities.

The Strangeness of Yahweh's Method - chapter 3 verses 14 to 17

"for Jordan overfloweth all his banks all the time of harvest." The writer builds clause by clause, detail by detail, to a certain point of tension - the point when the priests' feet dip into the water. By adding this clause the writer briefly delays the climax the reader longs for. "That the water which came down from above stood and rose up upon an heap."

The pattern is this:

Verse 14a - introduction "When the people removed from their tents to pass over Jordan"

Verses 14b - 15b - clauses building to climax:

"and the priests bearing the ark of the covenant before the people"

"And as they that bare the ark were come unto Jordan"

"and the feet of the priests that bare the ark were dipped in the brim of the water"

Verses 15c - Parenthesis delaying climax - for Jordan overfloweth all his banks all the time of harvest."

Verse 16a - resolution/continuation

"That the waters which came down from above stood and rose up upon an heap"

Why would anyone want to ruin a perfectly good story with a report on river conditions? Because the river helps one to appreciate the miracle.

The actual Jordan valley between the Sea of Galilee and the Dead Sea varies in breadth from 3 to 14 miles. Within this valley is the river's floodplain, which is 200 yards to 1 mile wide. The floodplain was packed with tangled brush and jungle growth. Hence it was not the river so much as the jungle that was difficult to cross, the fords of the Jordan being as much ways through the jungle as through the river. Then there was the river channel itself, which - if similar to 19th century conditions - was from 90 to 100 feet broad with a depth of 3 feet at some fords to as much as 10 to 12 feet. The current was strong because of the drop in elevation (a drop of 40 feet per mile near the Sea of Galilee and an average of 9 feet per mile overall).

This means that the river Israel faced that springtime was no placid stream but a raging torrent, probably a mile wide and covering a mass of tangled brush and jungle growth.

When was it that God led Israel through the Jordan? Precisely at the time of year when such a feat looked and was impossible. Why does the God of the Bible insist on fording the river at the most unpropitious time? Yahweh delights to show his might in the face of our utter helplessness, apparently so that we cannot help seeing that we contribute nothing to our deliverance.

Perhaps Yahweh brings us into impossible circumstances, situations so bleak and hopeless for the very purpose of impressing upon us that if we make it through, if we endure it, if we are not overwhelmed and washed away, it will be only because of his grace and power 

The Remembrance of Yahweh's Goodness - chapter 4 verses 1 to 10, 21 to 24

This chapter focuses on the 12 stones and their function. 

"Then this may be a sign among you that when your children ask their fathers in time to come, saying, what mean ye by these stones?"

We observe a certain assumption operation in verses 1 to 10, namely, that the greatest enemy of faith may be forgetfulness. Joshua says you must remember what Yahweh has done; and these stones are to serve as visual aids to that end.

Furthermore Israel must not only remember for themselves but teach their children to remember (chapter 4 verse 7, 21 to 24) as well. The 12 stones were meant to provide occasions for teaching, for impressing upon the next generation Yahweh's mighty act at the Jordan. 

There is an implication here. If Yahweh so insists that Israel remember this day, it implies that this event was unique and that Yahweh does not usually work with such visibly raw power.  Yahweh's standard method of retaining his people's fidelity is not by frequent and dazzling displays of power but by faithful witness and teaching of those particular acts in which he had already demonstrated his care for his own.

The Evidence of Yahweh's Hand - chapter 4 verse 18

When "the soles of the priests feet were drawn out to dry ground, the waters of the Jordan returned to their place and went over all their banks as before." Because of the timing there can be no doubt that the stoppage of the river was Yahweh's work. Clearly, it was no mere coincidence. Evidently the Israelites knew where the stoppage occurred.  The Jordan has been dammed since by collapse of banks of local earthquake - this happened in 1267, 1906 and 1927, the first for some 10 hours the last for over 21 hours. The precise timing of the return of the waters in chapter 4 verse 18 clearly intends us to understand the incident as a wonder done by God's hand.

The Date of Yahweh's Fidelity - chapter 4 verse 19

On the "tenth day of the first month" the people went up from the Jordan and camped at Gilgal. The same date as preparation to come out of Egypt 40 years before.  This day had marked the beginning of redemption; now it marked the completion. What Yahweh began he brought to completion. Israel had been a slave; now Israel was an heir.

Joshua's preaching in chapter 4 verse 21 to 24 drives home the major point - Yahweh has done it again! He has put the Jordan River on the map of faith along with the Red Sea - so that Gentile observers might have clear proof of his might and Israel might reverently and continually submit to his sway.

Part 2 - Taking the Land - Joshua chapters 5 to 12

Chapter 5 verses 1 to 12 - Celebrating the Sacraments

Verses 2 to 9 deal with the circumcision of the current generation

Verses 4 to 7 provide the rationale for the circumcision - verse 6 shows that the wilderness period was the time of unbelief and judgment, a time for the old Israel to die and perish. The original exodus generation doomed themselves to wander 40 years and perish in the wilderness.

Criticism of God's People - verses 1 to 6a

What a note of irony there is in his description of the exodus generation: "they had been circumcised" (verse 5a) yet they "did not listen to the voice of Yahweh" (verse 6). So they were "finished off" (verse 6a). By contrast, their children "were uncircumcised" and yet Yahweh "raised (them) up" (verse 7) Hear the warning: "They had been circumcised" but "they did not listen to the voice of Yahweh." You can have all the marks of the people of God but lack the response of the people of God. You can receive the sacrament but have no faith. Paul is right - you can experience the exodus, eat the manna, drink the water from the rock and remain in unbelief (1 Corinthians 10 verses 1 to 5). You may hold membership among God's flock but have no relationship with the Shepherd. You may live in the King's country but reject his sovereignty.

Certainty of God's Promise - verses 6b

There are 2 occurrences of "Yahweh swore" which seem to be opposed to each other. The exodus generation did not listen to Yahweh's voice "so that Yahweh swore to them that they would not see the land that Yahweh swore to their fathers to give us." God's oath to Abraham, Isaac and Jacob had been to their descendants this land. Now God's oath prohibits a generation of their descendants from obtaining that land. Does this new oath negate the old oath? Not at all. Yahweh's promise of the land still holds, but one generation by its unbelief has forfeited its share in that promise. The promise will be fulfilled but unbelievers will not enjoy that fulfilment. Yahweh does fulfil his promises in spite of human unbelief. Unbelief may forfeit the benefits of the covenant promise but it cannot negate the promise.

Sometimes we view our God as a false god; we think that he is surely frustrated and furrow-browed over the roadblocks unbelief and disobedience pose to his bringing his kingdom. But the point of the text is that human rebellion cannot pack that sort of punch. Do you think man's unbelief can annul God's promise? The humiliating news is the essential powerlessness of human sin and rebellion. "Yahweh sware ... Yahweh sware" (verse 6: that is the dynamic of the promise-keeping God.

Continuity of God's Provision - verses 10 to 12

Now, as in Egypt, Israel celebrates the Passover; there they had celebrated the beginning of redemption, now in a sense, its completion. However the dominant emphasis lies in the fact that now Israel was eating of the produce of the land of Canaan, a fact that the writer mentions 3 times in verses 11 and 12. Now they enjoy what God was giving them in the land.

So the manna ceased (verse 12). They didn't need the manna now, as they did in the wilderness. Did that mean that Yahweh had quit providing for them? No, because "they ate of the produce of the land of Canaan that year" (verse 12b). In the wilderness Israel had an extraordinary need and extraordinary needs frequently call forth God's unusual supply (eg manna). But now Israel is in the land - and there food grows in the ground, so it needn't come from heaven. The manna was God's special supply for an exceptional need. But now that the need becomes normal his provision comes by ordinary means. But it is still his provision, whether it is manna that falls from heaven in the wilderness or grain that grows in the ground in Canaan.

Chapter 5 verse 13 to 6 verse 27 - Joshua Did Not Fight the Battle of Jericho

In Genesis 15 verse 16 Yahweh explained to Abram that his descendants would not inherit Canaan immediately but would come back in the 4th generation, "for the iniquity of the Amorites is not yet complete." The implication is that Yahweh was being patient with the present inhabitants of the land but that when their sins had reached the limit, he would use Abram's descendants to bring judgment upon them.

This view is confirmed in the rest of the Pentateuch. Yahweh cast out the residents of Canaan because of their gross sexual perversions (Leviticus 18 verses 24 and 25) and their zeal for magic divination, and all such pagan hanky-panky (Deuteronomy 18 verse 12). Hence Israel must not assume a holier-than-you-all attitude for Yahweh will not bring his people into the land  because they are righteous and deserving: "it is because of the wickedness of these nations that Yahweh is driving them out before you" (Deuteronomy 9 verses 4 and 5). The conquest is not a bunch of hungry mauraders wiping out, at the behest of their vicious God, hundreds of innocent, God-fearing folks. In the biblical view, the God of the Bible uses none-too-righteous Israel as the instrument of his just judgment on a people who had persistently revelled in their iniquity. 

Chapter 5 verse 1 to 6 verse 5 - The Appearance of Yahweh's Help

There is something both appropriate and strange about the appearance of Joshua's visitor verses 13 to 15); he is appropriate because he appears as a warrior. This is clear from the sword he wields (verse 13) and the identity he discloses ("the Captain of Yahweh's army" verse 14). What a great comfort this must have been to a man and people about to carry on military conflict! Ultimate responsibility does not rest on Joshua's shoulders nor are the 12 tribes the only army fighting for their cause. 

When Joshua receives the command to remove his sandals (verse 15), he doubtless begins to sense who this unconventional soldier personage was.

What was the meaning of this encounter? Its primary function was not to give specific instructions but to bring about reverent submission. 

"Jericho had shut the gate and was so completely closed to the Israelites that no one could go out or in" The purpose of this verse is to describe the seemingly hopeless situation confronting Israel, a people unskilled in the kind of warfare that was now required This makes Yahweh's statement "See! I have given Jericho into your hand" (verse 2) all the more surprising and encouraging. God's methodology is frequently like this. Greater obstacles for his people call forth his mighty help, even though we must admit that sometimes nothing looks quite so unlikely as the decree of God.

Chapter 6 verses 6 to 15 - The Strangeness of Yahweh's Method

Notice the strangeness of Yahweh's method: armed men, 7 priests blowing rams' horns, the ark, the rear guard, such was the caravan that circled Jericho each day and 7 times on the seventh day. But as at the crossing of the Jordan, it is the ark of Yahweh that holds centre stage. The chapter refers to the ark 10 times, 9 in these verses. It is Yahweh's presence in the midst of his people that will make the difference.  The people are not allowed to shout (verse 10) until the given signal. So this little section stresses how central Yahweh's presence is and how passive God's people are. In this case God's people will not contribute to the overthrow (although they are involved in the following combat and mop-up in verses 20 and 21). Sometimes it seems, God insists on bypassing his people's activity in order to enhance his own glory among his people. If Israel only marches and shouts there will be no doubt about who batters Jericho to the ground. God still functions this way - his normal pattern is to work through the instrumentality of his people. But since we have this tendency to obscure God's splendour and to steal his praise, he sometimes sets our contributions aside, so that we - and others - can perceive that the overwhelming power comes from God and not from us" (2 Corinthians 4 verse 17).

Chapter 6 verses 16 to 21 - The Demand on Yahweh's People

We already know both from Yahweh's instructions (verse 5) and Joshua's command (verse 10) that on the circuit of the seventh day - and only when given an explicit command - the people are to shout. After having read verses 10 and 16b ("And Joshua said to the people, 'Shout!'"), one expects to hear the people shout as in verse 20. Indeed, in light of verse 10, the most natural sequence would be for verse 20 immediately to follow verse 16. (Joshua said Shout; then the people shouted). In fact, after verse 16b the reader can hardly wait to hear the results. But the writer makes you wait. He uses a delayed climax by including Joshua's instructions and warning (verses 17 to 19) between Joshua's order to shout and the response to that command.

If, as verse 10 asserts, the people were to shout when Joshua commanded "shout!" it is a bit awkward to assume that after "shout" in verse 16b the people quietly restrained themselves and attentively listened to: Joshua's continuing elaboration of the law of the ban; the procedure for treating Rahab and company; and the warning against personal appropriation of Jericho's booty. Had they been poised for Joshua's "Shout!" they surely would have obediently smothered his homily with their outburst!

Joshua did give these instructions to Israel, but more likely on a previous occasion. However, the writer in reporting Joshua's words inserted them after "Shout" (verse 16b) and so constructed a delayed climax for a particular purpose. He does this because what Joshua says in verses 17 to 19 is more important than Jericho's walls falling down (verse 20). By such literary style the writer highlights the priority of obedience to Yahweh's commands over victory in itself. Even in the victories God gives, there lurk temptations for his people.

Like the disciples, we can be more taken up in preserving a fine mountain-top experience than in submitting to the sway of God's Chosen. And so our Father must admonish us: "This is my Son ... listen to him" (Luke 9 verse 35).

The writer gives only a very brief mention, an almost matter-of-fact report, of the triumph itself (verses 20 and 21) - one and a half verses! This should clue us that his concerns lie elsewhere.

Chapter 6 verses 22 to 25 - The Salvation in Yahweh's Judgment

In between the notices of Jericho's destruction (verses 21 and 24) is a story of salvation and rescue (verses 22 and 23, 25). Rahab and her loved ones are salvaged and begin a life in association with God's people. Rahab so feared Yahweh's threat that she fled to his mercy. Now she has received mercy. This pagan Gentile and her family now stand within the circle of the chosen people. Why, then, should we be surprised if her God should one day take those who are far off and "bring (them) near by the blood of the Messiah (Ephesians 2 verse 13)?

Chapter 7 - The Church in the Hands of an Angry God

We hardly get 5 verses into the chapter before we start thinking of how it alerts us to the peril of over confidence and - some will infer - how it teaches us the danger of failing to pray. Here we think, are some negative examples meant to teach us. 

Outline of the chapter:

Verse 1 - Yahweh's wrath (burning)

Verses 2 to 5 - Disaster for Israel

Verses 6 to 9 - Leaders before Yahweh - perplexity

Verses 10 to 12a - Divine revelation of problem

Verse 12b - Mid-point

Verses 13 to 15 - Divine instruction for solution

Verses 16 to 23 - Israel before Yahweh - clarity/exposure

Verses 24 to 26a - Disaster for Achan - execution

Verses 26b - Yahweh's wrath

Chapter 7 verses 1 to 5 - The Evidence of Yahweh's Wrath

The framing of the narrative in terms of Yahweh's wrath (verses 1 and 26) supplies the theme and major category for the chapter; which means that verses 2 to 5 must be interpreted in light of verse 1. Therefore, verses 2 to 5 cannot be regarded as furnishing the reasons for Israel's failure at Ai. They failed because of Yahweh's anger. Their overconfidence - if it was such - was the result of Yahweh's anger leading them to destruction, not the reason for defeat.

The text says that God's people failed because they were under God's wrath. What makes us think that Israel is the only congregation who has been or is under the wrath of God?

Chapter 7 verses 6 to 9 - The Perplexity Under Yahweh's Wrath

There is no difficulty understanding Israel's quandary. Their defeat at Ai (verses 4 and 5) was a shock, wholly unexpected. They had been "standing on the promises" (chapter 3 verse 10) - and now this. No wonder their "hearts melted" (verse 5) as they anticipated their own destruction (verse 9)

Joshua complains to God in prayer; complaining to God is not the same as complaining about God (Israel's wilderness practice).

In his perplexity Joshua makes one basic appeal in his prayer (verse 9). His argument involves the peril of Israel and the honour of Yahweh. Israel's foes, Joshua prays, will cut off "our name" and then what will you do for "your great name"? If Israel perishes it will reflect on Yahweh's reputation. We have no recourse but Joshua's - anguished prayer to a mystifying God, pleading both our danger and his honour.

The Objects of Yahweh's Wrath

Joshua 7 contains very important teaching about corporate solidarity in sin and judgment.

Immediately, verse 1 presents the interplay between the one and the many: "the sons of Israel committed treachery .. Achan took ... so that Yahweh's wrath was hot against the sons of israel". Again in verse 11 Yahweh reveals that "Israel has sinned", "they have transgressed my covenant", whereas in verse 15 he insists that the offender be burned with fire "because he has transgressed the covenant of Yahweh". Moreover, verses 24 and 25 make it clear that Achan's family and livestock shared his punishment.

Fear turned away God's presence from a whole people. Fear because a man's whole household was drawn into his punishment. 

Chapter 7 verse 12b - The threat of Yahweh's Wrath

This verse seems to serve as the hinge of the whole passage, and rightly so. Hardly anything could be more frightening than to hear Yahweh threaten, "I will be with you no more, unless you destroy the devoted things from among you."

Nothing is more crucial than the presence of Yahweh with his people (1 verse 5, 9; 3 verse 7, 10; 4 verse 14; 6 verse 27). Now it is about to be forfeited. Nothing should disturb God's people more than the loss of God himself from among them.

In Israel's present situation, retaining Yahweh's presence will prove a costly affair - "unless you destroy the devoted things from among you." Destructive judgment must take place if the presence of God is to remain.

The apparent absence of God in various segments of the church may be due to our unwillingness to purge evil from our midst by the costly exercise of church discipline. The necessity of discipline, however, does not cease because the form of exercising it has altered. Our problem is that we prefer the tolerance of men to the praise of God.

Chapter 7 verses 10 to 15 - The Revelation of Yahweh's Wrath

God does not allow Joshua and Israel to grope in the dark but reveals to them the cause of his displeasure. "Israel has sinned; ... they have taken some of the devoted things" (verse 11). Behind such unwelcome disclosure shines the clear desire of God to restore his people to his favour. This is the same God who, later, will send Nathan to murdering, adulterous King David (2 Samuel 12 verse 1) Why? Because he refuses to allow his servant to remain comfortable in his sin. He will make it plain to him so that restoration may take place.

Chapter 7 verses 16 to 26 - The Severity of Yahweh's Wrath

Not merely Achan but his family, livestock and possession suffered the extreme penalty (verses 24 and 25). Why such severe penalty? "The one taken with the devoted things will be burned with fire - himself and all he has because he has transgressed Yahweh's covenant and because he has committed senseless sin in Israel" (verse 15). This verse clearly shows that the penalty is so severe because the sin is so serious. The severity of the judgment is an index to the enormity of the sin. Sinners that we are, we don't think breaking Yahweh's covenant is all that big a deal. We really cannot understand God's wrath because sin does not bother us much.  The testimony of Joshua 7 is that we cannot treat cancer with a vitamin pill; it requires radical surgery. We may think cancer is not that big a deal, but that does not alter God's estimate.

Likely this story was meant to impress Israel with Yahweh's hot wrath against deliberate rebellion. For a lasting monument remains, says the writer - the heap of stones over Achan and Co (verse 26). And the name of the place, Achan (trouble) a kind of word-play on Achan's name, would call to mind the story (verses 25 and 26). In the flow of salvation history one finds monuments to God's saving help (chapter 4 verses 1 to 10) and to his destroying wrath (verses 25 and 26). God's people will pay heed to both of them. They must realise, however, that their God has this way of turning the Valley of Trouble (Achor) into a Door of Hope (Hosea 2 verses 14 and 15).

Joshua Chapter 8 - Combat and Covenant

The Definite Help of God - verses 1 and 2

Outline of chapter:

Verses 1 and 2 - Reassurance from Yahweh

Verses 3 to 9 - Instructions to the ambush

Verses 10 to 13 - Joshua and all Israel go up

Verses 14 to 17 - "Victory" of Ai

Verse 18 - Direction from Yahweh

Verses 19 to 20 - Action of the ambush

Verses 21 to 23 - Joshua and all Israel turn back

Verses 24 to 27 - Defeat of Ai

Verses 28 and 29 - Summary

At the head of both major segments stands Yahweh's reassurance and instruction for the assault on Ai (verses 1 and 2, 18) The reassurance of verse 1 resembles that given prior to Jericho (chapter 6 verse 2). Yahweh is in such control that he specifies the precise moment for the counterattack (verse 18). even the ambush is no bright idea of Joshua or Israel but part of Yahweh's instructions (verse 2). There's a conspiracy in the text: to show that the "all-surpassing power is from God and not from us" (2 Corinthians 4 verse 7). 

Bear in mind the timing and necessity of Yahweh's help. It comes after sin has been dealt with and judgment executed (chapter 7).  Israel must have God's power for even little Ai (assuming the spy report given in chapter 7 verse 3 was accurate). With the power of God the great Jericho could be taken (chapter 5); without his power not even the smallest post could be overrun. How utterly dependent God's people are upon God's power for any success. This is what the text preaches to us.

The Generous gifts of God - verse 2, 27

In contrast to the episode at Jericho, Yahweh here allows Israel to take Ai's "spoil and its livestock" for themselves (verse 2). There had been precedent for this (Deuteronomy 2 verses 34 and 35). How needless Achan's covetousness was (chapter 7 verse 21)! When Yahweh's priority is recognised and satisfied (chapter 6 verses 18 and 19), he then gives to his people. God never seeks to impoverish his people. It is only as his people lose sight of his generosity, his provision, his goodness, that the cancer of covetousness consumes them. Indeed this is one of the first principles of "serpent theology" for the tempter was sharp enough to place his emphasis on the restriction God has imposed rather than on the riches he had lavished (Genesis 3 verse 1). Recognising Yahweh as the giving God is the prerequisite for faithfulness; contentment with God's goodness is our antidote for apostasy.

The Solemn Judgment of God - verse 29

"But the king of Ai (Joshua) hung on a tree until evening time; and as the sun was going down Joshua gave command and they took his body down from the tree, threw it into the opening of the city gate, and raised over him a high heap of stones - until this day."

Such hangings will occur later (chapter 10 verses 26 and 27) and probably occurred at Jericho. The hanging, however was not the means of death but a sequel to death. Kings were hung after they had been put to death. The law of Deuteronomy 21 verses 22 and 23 gives us some help here. An Israelite offender put to death for a capital offence could then be hung up on a tree or post, probably to "serve as a warning to the population of the results of breaking those laws which were punishable by death." But the corpse was to be taken down before nightfall. 

Here is a solemn sign that he and his people (in fact all of Canaan) stand under Yahweh's curse and judgement. Why? See Leviticus 18 verses 24 and 25 and Deuteronomy 9 verses 4 and 5. Perhaps the living God must stoop to such spectacles; else we might never fear sin. even at this moment you and I may not be overwhelmed by the gravity of God's judgment  it is only something that happened to the king of Ai back in 1400 BC. Yet for the hardness of our heart God has given us still another picture of his judgment - the King of the Jews hanging on a tree, "having become a curse for us" (Galatians 3 verse 13).

The Artistic Praise of God

This story of Ai's defeat was told in praise of Yahweh. We don't always think this way when reading biblical narratives but we should. This story declares Yahweh's praise. Here Israel praises her God for mighty help against her adversaries at Ai.

The story is not mere praise, however, but well-constructed praise. The ambush is, as previously stated, Yahweh's command; it is not a clever thought of Israel. But observe how the ambush is merely mentioned in verse 2. No details are given. Next Joshua spells out some details in verses 3 to 9. For example, when Joshua and men draw Ai's defenders away, the ambushers are to take the city and set it on fire (verse 7 and 8) That's all. Then in the report of the actual attack in verses 20 to 26 we are told that Ai's forces were caught between the ambushers and Joshua's counterattack.

The Crucial Word of God - verses 30 to 35

At these verses an abrupt shift occurs. In chpter 8 verse 29 we were standing at the gate of Ai watching its king receive the last rites. Now in verse 30 we have been whisked away and find ourselves in the shadow of Mount Ebal near Shechem hearing the blessing and curse of the Torah (Law). Suddenly we are more than 20 miles north of Ai. This sudden transition has caused some to question whether verses 30 to 35 really belong here! But these verses fit in perfectly if you consider the overall structure of chapters 5 to 8.

Heading - chapter 5 verse 1

Preparation: Covenant sacraments - chapter 5 verses to 12

Onslaught

  Firstfruits - chapter 5 verses 13 to 6 verse 27 (success); war of Yahweh

  Curse - chapter 7 verses 1 to 26 (failure); anger of Yahweh

  Restoration - chapter 8 verses 1 to 29 (success); help of Yahweh

Conclusion: Covenant word - chapter 8 verses 30 to 35

The reading of the covenant law appropriately closes off a large section introduced by participation in the covenant signs (circumcision and Passover verses 2 to 12).

There is a clear thematic link between these verses and the preceding material. After Israel has just experienced the curse of Yahweh's anger (chapter 7) and the boon of Yahweh's aid (chapter 8) what could be more appropriate than Joshua's reading "the blessing and the curse" (verse 34) of the Torah?

By placing this covenant renewal ceremony here, the writer is saying that Israel's success does not primarily consist in knocking off Canaanites but in everyone's total submission to the word of God. It is as if he is saying "Stop the war and listen to the law of God; this is the most urgent matter right now." (see Deuteronomy 11 verses 29 to 32 and 27 verses 1 to 14) where Moses commanded Israel to carry out this ceremony).

The climax of the ceremony comes with Joshua's reading (or proclaiming) all the words of the law (verses 34 and 35). Notice how the text emphasises that all the word was applicable to all the people ("all" is used 5 times in verses 33 to 35). The sojourner as well as the native Israelite, leaders as well as rank-and file Israelites are to be ruled by this word. this law is not merely some official record for the archives but a lively, personal word for shaping the lives of housewives, kids and hangers on (see verse 35b). All the people of God must give all obedience to all the word of God. This is Israel's first priority.

It also served as a witness to the faithfulness of Yahweh. It is significant that the covenant ceremony was to be held at Shechem (where Mount Ebal and Mount Gerazim were located; about 40 miles north of Jerusalem). Here Abraham had first received the promise of the land. here Jacob had returned safely after a long exile from the land he had been promised And now, in Joshua 8 here is Abraham's seed, here is Jacob's family at Promise Place experiencing the fulfilment of Yahweh's promise of the land. Surely our writer wants us to note the significance of the location; it is a way of recognising the faithfulness of God. It is his way of saying the time does not invalidate Yahweh's promises.

Joshua 9 - The Trouble with Common Sense

Our chapter deals with the trickery of the Gibeonites in foxing Israel into a treaty.

Outline of the chapter:

Verses 3 to 15 - Gibeon's reaction to Israel's conquest

  Preparing provisions - verses 4 and 5

    Request for covenant - verses 6 to 8

    (Israel cautious)

      "Confession" about Yahweh - verses 9 to 11

  Displaying provisions - verses 12 and 13

    Cutting of covenant - verses 14 and 15

    (Israel deceived)

Verses 16 to 27 - Israel's reaction to Gibeon's deceit

  Deliverance of Gibeon - verses 18 to 21

    Dealing with Israel: the oath is sacred

      The oath and the complaint of the people - verse 18

      The oath and the answer to the complaint - verses 19 to 21

    Doom of Gibeon - verses 22 to 25

      Dealing with Gibeon: the curse is perpetual

      Accusation of deceit - verse 22

      Announcement of curse - verse 23

      Explanation of deceit - verse 24

      Acceptance of curse - verse 25

Summary - verses 26 and 27

The delegation from Gibeon (located about 6 miles north-west of Jerusalem) arrives in Israel's camp at Gilgal near Jericho and the Jordan.  Strange that their deception so closely follows the dedication of chapter 8 verses 30 to 35. The Gibeonites are moved not only by news of Israel's victories but also by certain knowledge they have about Israel's designs and policy. They seemed to know that Israel was directed to dispossess and exterminate the residents of Canaan and probably knew that Israel was to make no treaties with these peoples (verse 24). But they may also have known that Israel was permitted to spare and conclude peace with cities located "very far from you" (see Deuteronomy 20 verses 10 to 18); doubtless for this reason the Gibeonites stress that they are from "a distant land" (verses 6 and 9).

The Lack of the Wisdom of God - verses 3 to 15

How Israel suffers from the lack of the wisdom of God.  How Israel needed wisdom, for the Gibeonites come with such tangible evidence (verses 4 - 5, 12 - 13).  Everything is worn out - grain sacks, wineskins, sandals.  Who could dispute the obvious except with divine insight?

The Gibeonites also offer a realistic report (verses 9 and 10). What moved them, they say, was hearing what Yahweh had done in Egypt and how he had wiped out Sihon and Og on the eastern side of the Jordan (Numbers 21 verses 21 to 35). What really moved Gibeon was what Joshua had done to Jericho and Ai (verse 3). But craftily (verse 4) they don't mention Jericho or Ai to Joshua. After all, they are from a "very distant land" (verse 9) and so couldn't possibly have heard of these latest developments. In a very distant land they could be expected to know the old, old story but hardly the latest news.

Perhaps the most deceptive of all was the spiritual testimony they offered (verses 9 to 11). it was the reputation of Yahweh earned in his mighty acts that drew them to come, so they say. One might compare their words with Rahab's confession of faith in chapter 2 verses 10 to 13. How difficult to tell the difference between faith (like Rahab's) and flattery (like Gibeon's), especially when that flattery is so spiritual and pious. It is all very subtle because "there is always something heart-warming for most of us when we hear that God's dealings with us are being spoken of by people at a distance."

How Israel needed wisdom, yet how Israel neglected wisdom! Whether verse 14a alludes to participating in a covenant meal is not so crucial. we catch the main concern when we hear verse 14b bemoaning Israel's folly: "but the mouth of Yahweh they did not ask" ("the mouth of Yahweh" carries the emphasis in the Hebrew text).  Joshua and his men should have inquired of Yahweh through Eleazar the priest (see Numbers 27 verse 21). Yahweh's direction was available but was ignored.

Now it was not that Joshua and the elders did not ask the right questions; they were suspicious at just the right points (verses 7 and 8). It was not that they were sloppy in their investigation but that they were alone in their decision. it wasn't that they didn't think but that they didn't pray. They did not have because they did not ask (James 4 verse 2).

Do we need the guidance of God when we are in doubt? Do we not need to be careful when we begin to think "There is no need to consult the Lord on this matter - it's quite clear?" "No proposed course of conduct can be so clear to a Christian as to excuse him from the duty of seeking direction from above? The scriptures do not require wilting in the everlasting arms, only leaning on them. But we must beware of that subtle unbelief that assumes "I have this under control".

In the context of our various trials we need wisdom to know how to function in those trials and circumstances; it is available from a giving God, and we are to ask for it (James 1 verse 5). Our need is no different from Israel's. We need not only the power of God to overwhelm our obvious enemies but also the wisdom of God to detect our subtle enemies. Unfortunately, the church too often craves God's power while it ignores God's wisdom.

The Concern over the Honour of God - verses 16 to 21

Soon Israel discovers the Gibeonites live nearby; Israel has been tricked into an oath. And the whole dilemma centres around the oath "we have sworn" (verses 18, 19 and 20).  The people of Israel are upset with their leaders (verse 18b); the people probably reasoned that an oath obtained by deceit need not be honoured (verse 19).  However, the leaders seem to be swayed by other considerations: to break the oath (even thought it was wrongly obtained) would bring Yahweh's wrath upon Israel (as he executed the curse for breaking a covenant oath); to break the oath would dishonour the name of Yahweh before the pagans (verses 19 and 20); they had sworn "by Yahweh the God of Israel" and any breach of such oath implies that Yahweh cannot be trusted. Hence the Gibeonites are to become woodcutters and water carriers for Israel's sanctuary (verse 21).

Why do we have a difficult time understanding why Israel sticks to this oath? That is because we have such a low view of the given word and such a flimsy concern for truth (Psalm 1 verse 4; Matthew 23 verses 16 to 22).

Israel was stuck. They must not break an oath, though it had been wrongly obtained, because they had wrongly neglected the wisdom of God. What to do? Live as faithfully as they could within that twisted situation.

This demand spills over into Christian experience. Sometimes God's people are called to live obediently amidst the results of their folly. There are times when our preferences, our conveniences, our justifications must not be allowed to dissolve those difficult situations.

The Hope Under the People of God - verses 22 to 27

The Gibeonites escaped with their lives (verses 24 and 26) but lived under a curse (verse 23). They were woodcutters and water carriers for Yahweh's sanctuary (verse 27). Sheer drudgery was to be their lot. Yet one might detect a redemptive hint here.  They were brought into a situation where they would naturally acquire the knowledge of the true God and of his revealed will, were made to dwell in the courts of the Lord's house, were honoured with near access to him in the services of the sanctuary and thus placed in circumstances eminently favourable to their spiritual and eternal interests.

Joshua 10  - In Canaan's Dixie

Outline of the chapter:

Chapter 9 verses 1 to 27 - Israel without Yahweh

Chapter 10 verses 1 to 11: 15 - Yahweh with Israel

  Southern campaign - chapter 10 verses 1 to 43

    Setting - chapter 10 verse 1 to 5

    Summary - chapter 10 verses 40 to 43

  Northern campaign - chapter 11 verses 1 to 15

    Setting - chapter 11 verses 1 to 5

    Summary - chapter 11 verses 12 to 15

  Summary - chapter 11 verses 16 to 23

Joshua 10 focuses on Israel's success down in Canaan's Dixie, Israel's southern campaign. 

The Warrior of Israel - chapter 10 verses 8 to 11

Adoni-zedek had sent for his cronies to come up and help him smash Gibeon (verses 3 to 5); the Gibeonites had sent for Joshua to come up and help them get relief from these Amorite kings (verses 6 and 7).

In verse 8 Yahweh assures Joshua "Fear them not for I have delivered them into thine hand; there shall not a man of them stand before thee."  The latter part of this assurance had already been given to Joshua in chapter 1 verse 5 before the invasion of Canaan. Now Yahweh repeats it. Such is the usual way God has of reassuring his children; not by unveiling to them some new truth previously unknown, but by reaffirming promises already given, which somehow take on special power because of the present pressing need. That is what God's people usually need - not new truth but old truth freshly applied to their current need.

Then note that verse 9 shows how divine reassurance (verse 8) does not stifle but stimulate human ingenuity (the surprise attack), how God's comfort does not sedate but calls forth his servant's activity. Yahweh has promised victory (verse 8), but his victory will be achieved through a forced night march and a surprise attack, probably while still dark (verse 9). The truth of God's sovereignty, rightly used, does not enervate (make something feel drained of energy) but energises human response.

The picture of Yahweh as warrior appears in verses 10 and 11. There are 4 verbs in verse 10.  It may be strange to hear of Yahweh pursuing, for example the enemy. But that is precisely the point; the writer wants us to see that it is Yahweh who is the fighter; he is the warrior, he is the victor who crushes the enemy. Verse 11 states that "Yahweh cast down great stones from heaven upon" the enemy. More perished by Yahweh's hail than by Israel's sword (verse 11b). The text is declaring the source and cause of Israel's victory. Yahweh is the warrior who defeats the foe; Israel must not miss this

It is too bad much of the church has lost this vision of God or Christ as the warrior who fights for his people. We must catch the vision of the Faithful and true sitting on the white horse, the One who "judges and makes war" in righteousness (Revelation 19 verses 11 to 16). No mild God or soft Jesus can give his people hope. It is only as we know the warrior of Israel who fights for us (and sometimes without us) that we have hope of triumphing in the muck of life.

The Miracle of Prayer - chapter 10 verses 12 to 14

For what did Joshua ask? The more common view is that he asked for an extension of daylight so that Israel could make the most of its victory. Others, however, hold that he was likely asking for an extension of darkness for the same reason. 

The darkness position - in verse 12b most versions indicate Joshua commanded the sun and moon to "stand still". The Hebrew verb (damam) means to be dumb, silent or still. The question too seldom asked is: Which activity of sun and moon is Joshua prohibiting? Most assume it is their movement. But why could it not be their shining? The latter makes sense in the context since Joshua had marched all night and made a sudden attack (verse 9) which likely means he made the attack while it was still dark. Moreover Joshua's "sun command" assumes that the sun was to the east at Gibeon and the moon to the west over Ajalon, which means he spoke in the early morning. That would be an appropriate time to ask for prolonged darkness (ie so the troops wouldn't be sapped by the searing heat?) but a bit early to be concerned about an extensio of daylight.

But if damam could connote "be silent (from shining)", "be dark", what about when verse 13a says the moon "stood" ("stopped") and verse 13b says the same of the sun? The verb is the very common amad (to stand). But again is the reference to motion or radiance? The range of amad is broader than "stand still in a position"; it can denote a mother's ceasing to bear children (Genesis 29 verse 35; 30 verse 9), the sea's ceasing to rage (Jonah 1 verse 15), an archers ceasing to shoot (2 Kings 13 verse 18), oil ceasing to flow (2 Kings 4 verse 6). In fact Habakkuk 3 verse 11 seems to use amad of the sun and moon's ceasing to shine, since they were outshined by God's light and apparently darkened in the storm.

Verse 13 poses a major obstacle for the darkness position. The clause notes that the sun "did not hasten to go down for about a whole day". One could argue that if the sun was not visible this clause may well describe how the situation appeared to an observer on terra firma - since the sun was blacked out one could not see it "run its course" (Psalm 19 verses 5 and 6) as on an ordinary day. 

The miracle of prayer - the writer observes that "there has not been a day like that, before or since, when Yahweh listened to the voice of a man, for Yahweh fought for Israel" (verse 14). That day was unique not for some unusual daylight or darkness but because Yahweh listened to a man's prayer!

Though it was spoken to Yahweh (verse 12a), it was nevertheless a man's direct command (verse 12b) to elements under only God's control. Yet "Yahweh listened to the voice of a man." Isn't it still amazing that God listens to the voice of a man or woman who comes to him? Doesn't this view of prayer both rebuke both the flippancy and tedium with which we often approach the Great King? Ought we not catch our breath to think that the God who is seated on high (Psalm 113 verse 5) stoops down and bends his ear to lips of dust and ashes? "When he calls to me, I will answer him" (Psalm 91 verse 15); who ever heard of a God like that?

The Sign of Victory - chapter 10 verses 16 to 27

These verses relate the aftermath of the Battle of Beth-Horon (verses 1 to 15), while verses 28 to 43 go on to detail something of the whole southern campaign.

The 5 ringleader kings hide in a cave at Makkedah. Israel traps them in, guards the cave, while the rest of the troops make the most of the rout begun at Beth-Horon. When they return to Makkedah, Joshua orders the 5 kings brought out and Israel's military chiefs to "come near and put your feet upon the necks of these kings" (verse 24).

It was, if one might speak loosely, a sacrament. Joshua's word in verse 25 explain the action: "Fear not, nor be dismayed, be strong and of good courage; for thus shall the Lord do to all your enemies against whom ye fight." The leaders' feet upon the necks of these prostrate kings was an acted parable, an assuring sign, of how Yahweh would certainly place all their enemies beneath them. The symbolic action is intended as a visible encouragement to the people of God.

The encouragement Joshua gives in verse 25 is the very same he had received. God had previously ordered Joshua not to "lose your nerve" (chapter 1 verse 9) and had repeatedly commanded him to "be strong and bold" (chapter 1 verse 6, 7 and 9). Now Joshua passes on the encouragement he had received from Yahweh (2 Corinthians 1 verse 4).

The Manner of Conquest - chapter 10 verses 28 to 43

In verses 28 to 39 the writer singles out 6 towns Joshua (and Israel) attacked and decimated in battle, while in verses 4 to 41 he summarises the geographical limits of the southern campaign.

The conquest here seems so decisive that some find problems when they arrive at Judges 1 where, apparently, so much of the conquest remains to be done by the individual tribes.

According to verse 43, after the southern campaign Joshua and Israel returned to camp at Gilgal, near the Jordan and what used to be Jericho. Such action implies that Joshua had no intention of occupying the (south) land at that point. Leaving the scene of her victories, Israel has little control over those sites (ie they could eventually be repopulated), although one could suppose that Israel had broken the backbone of Canaanite power in the region.

Verse 42 is not declaring that Joshua took the land all at one time but that he took it once, which suggests "the possibility that later battles were required to retake certain locales". In such a case, further tribal efforts are not surprising.

The emphasis in Joshua 10 is on the fact that Joshua "took" (Hebrew lakad) the land or cities. To be sure, he "smote" (nakah) populations and "put them under the ban" (from the root hrm); but the overall emphasis is that Joshua took the cities and land (verses 28, 32, 35, 37, 39 and 42). this verb (lakad) must be carefully distinguished from various forms of yarash (to possess, dispossess, drive out) which dominates Judges 1 and denotes effective occupation of territory. Much of the problem of the conquest arises from a failure to distinguish the freight these 2 verbs carry. What has been "lakaded" may need to be "re-lakaded" later; but what has been "yarashed" has been definitely nailed down. 

The taking is no mean achievement; this too is Yahweh's gift (verses 30, 32 and 42).

Joshua chapter 11 verses 1 to 15 - Not by Horses

Now the action takes place in the north of Palestine.  Jabin king of Hazor is the ringleader of a coalition bent on stopping Israel. Hazor was apparently the dominating partner among these allies (verse 10). 

The Opponents of God's People - verses 1 to 5

Why does the writer take so much time to specify various kings, to identify locations, to indicate ethnic groups opposing Israel? Why does he dwell on the massing of their numbers and their armaments?  Why didn't the writer give you a break and make your bible lighter and study brevity by saying "King Jabin summoned his confederates and their armies in order to make a massive assault on israel"?   But then the text would lose its punch. You begin to feel how overwhelming the enemy is, to sense in line-upon-line fashion the almost hopeless situation Israel faces.

There is a motive in this madness. To impress the reader (and Israel) with the massive resources available to the enemies of God makes the power of God shine more brightly in delivering his people from their hands. when we clearly see both Canaan's numerical (verse 4a) and technological (verses 4b) edge, we realise that Yahweh's strong right arm is no empty metaphor. "When you go out to battle against your enemies and see horses and chariots plus an army larger than yours, you must not be afraid of them; for Yahweh your God is with you, the One who brought you up from the land of Egypt." (Deuteronomy 20 verse 1)

The Energy in God's Sovereignty - verses 6 and 7

In verse 6 Yahweh gives his sovereign assurance, "I will hand all of them over to Israel, slain"; in verse 7 Joshua and Israel blast into the enemy camp in a surprise attack ("suddenly", hence probably at night?). Divine sovereignty does not negate human activity but stimulates it. Joshua's view was not to let go but to grab hold. Divine sovereignty creates confidence, which calls forth our effort even to the point of reckless abandon. God's sovereignty is not a doctrine that shackles us but a reality that liberates us, not a cloud that stifles but an elixir that invigorates.

Joshua attacked Jabin's forces in their camp "by the waters of Merom" (verse 7). Merom was in Upper Galilee, approximately 4000 feet above sea level and not conducive to chariot manoeuvring. Could it be that Merom was only an assembly point for Jabin's host and that they intended to encounter Joshua further south on the Plain of Esdraelon, where Canaanite "tanks" could be used to real advantage? In any case Joshua's blitz negated any tactical advantage chariots or horses could give. Just because Yahweh promises victory (verse 6) is no reason not to use one's brains (verse 7).

The Sufficiency of God's Help - verses 6 and 9

Hamstringing a horse made the animal militarily useless, it involved cutting the large tendon at the back of the knee on the hind legs. Some hold that the Israelites did this because they were untrained in the machinery of Canaanite hi-tech warfare and not knowing how to use horses and chariots themselves, simply disabled and destroyed them. However, the command probably stems more from divine vigilance than from human ignorance. Yahweh's intention is to teach Israel not to depend on such modes of assistance but to repose in God's help alone.  "Some boast in chariots, some in horses, but we, we will boast in the name of Yahweh our God" (Psalm 20 verse 7). By prohibiting such means of normal human security, Yahweh instructs Israel to look only to the keeper of Israel (Psalm 121). This point does not conflict with that of verses 6 and 7 (human agency active under divine sovereignty) Divine help (verses 6, 8) does not exclude human effort (verse 7) acting in faith on divine assurance, but it does forbid using human machinery as a substitute for God's aid (verses 6b, 9). Sometimes it becomes very difficult to discern the difference between the 2. In any case Yahweh insists that his people recognise that their help comes from Yahweh, maker of heaven and earth (Psalm 121 verse 2); therefore he denies us some of our favourite props.

The Model of God's Servant - verses 12 and 15

There is a hint in verse 12 but verse 15 is emphatic. "As the Lord commanded Moses his servant, so did Moses command Joshua, and so did Joshua; he left nothing undone of all that the Lord commanded Moses." The commands in questions are those of Exodus 34 verses 11 to 16, Numbers 33 verses 51 to 54 and Deuteronomy 20 verses 16 to 18; Deuteronomy 3 verses 21 and 22; 31 verses 7 and 8, 23. Obedience meant decimating and/or expelling the native population of Canaan (verses 10 to 12, 14b). Naturally, we regard such commands as unnecessarily vicious, because we do not comprehend the contagious spiritual cancer that was throughout Canaan. We arrogantly pride ourselves on being kinder than God but we only prove that we haven't a clue about what holiness is.

Verse 15 is saying "here is a model of God's servant". His chief characteristic is that he obeys God's commands. That sounds bland and non-threatening enough and commonplace. But it stands as a needed witness to Israel's future leaders and kings (and to individual Israelites) that what marks a model leader is not the size of his chariot force, the number of females in his harem, or the presence of peacocks in the royal zoo, but an obedience to God's commandments that leads God's people to be faithful. 

The text clearly notes that Joshua burned Hazor (verse 11), but only Hazor, for verse 13 affirms that "Israel did not burn all the cities standing on their mounts (tells)". I take "all the cities" to refer to those conquered in the northern campaign. Only Hazor was burned; the rest were not.

We make several observations about the conquest in light of its execution in the north.

First, observe the relative silence of the biblical narratives in regard to the burning. Jericho, Ai and Hazor are specifically said to have been burned. Israel burned none of the northern cities - except Hazor. Might this not have been Israel's pattern in the conquest as a whole? Naturally we must beware of arguing from silence; but it is not an unwarranted assumption when we have the pattern in the north clearly stated.

Second, observe how foolish it would have been for Israel to make a practice of burning towns. Couldn't they have used cities and houses? Their practice in the Transjordan conquest reveals this (Numbers 21 verse 25), their Torah expects this (Deuteronomy 6 verses 10 to 12; 19 verse 1), their restraint in the north assumes this (Joshua 11 verse 11, 13) and their leader declares this (Joshua 24 verse 13). The biblical witness supports not much evidence for the conquest in terms of wholesale destruction of material culture.

Joshua chapter 11 verses 16 to 23 - War Wrap-Up

These verses start and end with "So Joshua took all that land" which broadly recaps the extent of the whole conquest. References in verses 16 and 17 to "hill country", the Negeb (south country), Mount Halak (probably southwest of the Dead Sea) and Mount Hermon (far to the north) show that our summary includes more than the northern campaign of chapter 11 verses 1 to 15.

The Demands of Yahweh's Call - verse 18

"Joshua made war a long time with all those kings."  The conquest then was a long, gruelling, demanding process. Joshua 2 to 11 rightly gives you the highlights; but you must not think it was merely one hot summer's work. Israel knew this. Yahweh had told them, "I will not drive them out from before you in one year, lest the land become desolate and the wild beasts multiply against you. Little by little I will drive them out..." (Exodus 23 verses 29 and 30, Deuteronomy 7 verse 22). To be sure, God's power was at work but in such a way as to call for endurance and tenacity from his people.

God's power still works among us not necessarily in quick flashes but over a long time, which calls for simple, durable fidelity over such time.

The Fearfulness of Yahweh's Hardening - verses 19 and 20

The Gibeonites were the only ones who concluded peace with Israel; all the others encountered Israel in battle, and they did so because Yahweh hardened their hearts. He did this so that they might be utterly destroyed, that they might make no plea for grace, that they might be exterminated.

In verse 20 we have what is sometimes called judicial hardening. The Canaanite's day of grace has passed (Genesis 15 verse 16); their iniquity is now full; there has been no turning away from but persistence in their idolatrous and sex-perverting worship; and so Yahweh "gives them up" confirms them in that resistance, and leads them by it to destruction.

It is a fearful thing to fall into the hands of the living God. Don't think you can escape this God by running into the New Testament; you will meet the same God there (Hebrews 3 verses 12 and 13). You will do better to tremble - and worship.

The Needlessness of Our Fears - verses 21 and 22

Who were the Anakim? They were the incredible hulks of the land of Canaan - Numbers 13 verse 28, 31 to 33; Deuteronomy 1 verses 26 to 28; 9 verses 1 and 2.  40 years before Israel was sure that even God's help was of no avail against these big bruisers. In Israel's dictionary Anakim spelled terror.

Joshua "cut them off". These verses are an overall summary of the whole conquest.The last entry in this overview of the conquest is the defeat of the Anakim. Here God exposes the groundlessness of the fear and unbelief of the Numbers 13 generation. Our most dreadful fears are subject to Yahweh's power.

This assures us that Yahweh's power is adequate to meet our most dreadful fears. The situation is both different and similar to Israel's. The form of our fears is different; the adequacy of our God is the same.  Christ sits at the Father's right hand "far above all rule and authority and power and dominion" and has "all things under his feet" (Ephesians 1 verses 20 to 22) means that every power that would destroy us is chained. But sometimes we don't see the chains.

Joshua 12 - Great is Thy Faithfulness

Verses 1 to 6 - why resurrect the shades of these 2 kings who used to rule the east of the Jordan? Sihon's domain covered roughly the southern half of Transjordan and big Og's (Deuteronomy 3 verse 11) was the northern half. The story of their defeat appears in Numbers 21 verses 21 to 3; Moses' commentary on it comes at Deuteronomy 2 verses 26 to 3 verse 11. Sihon and Og appear in Israel's praises and prayers (Psalm 135 verse 11; 136 verses 19 and 20; Nehemiah 9 verse 22; Deuteronomy 31 verse 4) But why dig them up here?

Guard the unity of Yahweh's People - verses 1 to 6

The two and a half eastern tribes feared the day might come when they would be regarded as non-Israel by the western tribes (chapter 22 verses 21 and 29), that the majority settled in Canaan proper would exclude them from the circle of Yahweh's people. So the writer of Joshua carefully includes in the survey of conquered kings the record of the conquest of Sihon and Og; as if to say "Remember Yahweh gave victories east of the Jordan too; don't forget Israel lives over there as well."

Vindicate the Fidelity of Yahweh's Promise - verses 7 to 24

The bulk of these verses is a listing of 31 conquered kings. The list only appears monotonous. These verses emphasise that Yahweh's old promise to Abraham in Genesis 15 verses 18 to 21 has been fulfilled. "God was able to do what he had promised" (Romans 4 verse 21) These verses do not drip with tedium; they tingle with excitement. "The king of Tappuah, one the king of Hepher, one" (verse 17) - those words are not an excerpt from a dull archive; they are the lyrics of a song! Verses 7 to 24 constitute the stanzas for Israel's version of "Great is Thy Faithfulness". Yahweh's ancient word has proven faithful.

Provide an Itemisation of Yahweh's Goodness

The detailed listing of conquered kings provides an itemisation of Yahweh's goodness. This is not tedium but thanksgiving, not just in general but in particular and in detail. Each conquered king is specified; each is a sign of Yahweh's power and a cause for Israel's praise.

Itemising Yahweh's goodness - that is always the method of biblical faith (Psalm 10, 136 and 136). it is as faith gives thanks in detail that faith is nurtured, encouraged and takes on fresh heart to expect more mercies. Hence, we should get rid of some of the tripe in our prayers like "and thank you for your many many blessings." Name one or two of those blessings instead. Why do we use such general "lingo-ese" in our prayers (and worse yet, teach it to our children)?

Foreshadow the Coming of Yahweh's Victory

Since chapter 12 serves as a summary of the conquest to date we can rightly hold that as such it foreshadows the coming of Yahweh's victory. The victory of Yahweh achieved over Sihon, Og and Canaan's king is both a preview and a pledge of that time when "the kingdom of the world (will) become the kingdom of our Lord and of his Christ, and he shall reign for ever and ever" (Revelation 11 verse 15). Every one of Yahweh's victories over his enemies in the process of history is a partial portrayal of his victory over all his enemies at the consummation of history This is meant to steel and strengthen his suffering people as they long for that grand finale.

Part 3 Possessing the Land - Joshua chapters 13 to 21

Joshua 13 - Receiving our Inheritance

This material for the Israelite describes his inheritance. Yahweh had promised "to your seed I will give this land" (Genesis 12 verse 7) and now Abraham's grandchildren (generations removed) could walk into wadis ad count towns that form the particulars of that promise.

In chapter 13 we find 2 main sections - verses 1 to 7 which introduce all chapters 13 to 21 and verses 8 to 33 which detail the territory that the 2 and a half Transjordan tribes had already been allotted by Moses.

A Sufficient Promise - verses 1 to 7

Joshua had now become old; there was yet much land to occupy; Yahweh's power was adequate for the task ahead; Joshua had only to allot to the tribes their particular inheritances for them to clean out and occupy.

It is easy to read verse 1 and to forget just how much had been accomplished under Joshua's leadership. A careful look at the "land that remains" shows that it consists of the Philistine corridor (verses 2 to 4a) in the southwest of Canaan and in the north, a swath of territory about 50 miles wide (verses 4 to 6a), the northern edge of which extended inward to Lebo-Hamath, almost 50 miles north of Damascus! All this land was in one sense, on the edges of Israel's land. If such was the land that remained, it implies that Israel had achieved a significant measure of dominance in the main part of Canaan. Not that such dominance was total, but it was substantial. Joshua and Israel's conquests apparently caused a power vacuum into which Israel could step. Now it was time to allot the land to tribes who would follow up and extend the conquest (verses 6b - 7).

Nor were the tribes left merely to their own stamina but stood under the assurance of Yahweh's promise: "I will drive them out from before the sons of Israel" (verse 6b).

God's promises take in the scope of his will for us, not merely the limits of what we think to be likely.We must not miss the setting of this promise. In chapter 1 Yahweh's promise came in the face of Moses' death, here in the face of Joshua's age, Joshua is not dead, but he is of such age that he will no longer be "going out and coming in" before Israel's army. Joshua is about to retire but Yahweh will continue to be adequate. "You have become old ... I will drive them out" (verses 1 and 6). The mortality of his servants never handicaps the everlasting God.

A Dangerous Sign - verses 8 to 13

A dangerous sign of Israel's warning vigilance (verse 13). In verses 8 to 13 we have a general description of the boundaries of the land possessed by the tribes that settled east of the Jordan, which closes with the exception of verse 13: "But the sons of Israel did not dispossess (or, drive out) the Geshurites and the Maacathites; so Geshur and Maacath reside in the midst of Israel to this day." This is the first of a series of accusations of tribal failure to follow up the initial conquest. It was one thing to invade and conquer a territory; it was another to persevere over a period of time to occupy the whole territory allotted to a tribe. Verse 13 seems matter-of-fact enough; incomplete obedience usually is. It brings no immediate crisis. It seldom does. However, here is testimony to all God's people: we frequently and strangely prove faithful in the great crises of faith, remain steadfast in severe storms, perhaps even relish the excitement of the heaviest assaults, yet lack the tenacity, the dogged endurance, the patient plodding often required in the prosaic affairs of believing life; we are often loath to be faithful in (what we regard as) little.

Repeated Encouragement - verses 8 to 33

Verses 8 to 13 contain a general description of the boundaries of the Transjordan possession; the rest outlines in more detail the inheritance of Reuben (verses 15 to 23), Gad (verses 24 to 28) and half of Manasseh (verses 29 to 31). We must not miss the repeated allusions to Israel's victories over our old friends Sihon and Og (verse 10, 12, 21, 27, 30 and 31), not to mention Balaam (verse 22). What does this mean? It means that throughout all the geography and topography there are constant allusions to the victories Yahweh had previously given Israel under Moses. The allusions jog Israel's memory and fortify their faith in face of any contemporary enemies; for it is in remembering how Yahweh handled Sihon and Og (Psalm 135 verses 10 to 12; 136 verses 17 to 22) that Israel finds assurance that Yahweh will still have compassion on his servants and that his covenant love persists into present prime time as well (Psalm 135 verse 14; 136 verse 19b, 20b). This is the biblical prescription for faith; faith finds both steadfastness and expectancy by rehearsing and revelling in Yahweh's past acts of faithfulness

The True Inheritance

He does this in the 2 notes about the Levites. they were exceptional in that they did not receive a land allotment like the other tribes. Rather Levi's inheritance consisted of the offerings by fire (or "food offerings" or "gifts"?) belonging to Yahweh (verse 14) or, quite plainly, of Yahweh himself (verse 33). However, any believing Israelite could come to adopt this Levite perspective, realising that, above all else, Yahweh himself was his "portion in the land of the living" (Psalm 142 verse 5), indeed his "portion forever" (Psalm 73 verse 26). This does not mean that a truly spiritual Israelite would regard his land inheritance as so much dirt. No faith always prizes the land as Yahweh's gift (Psalm 37 verse 3, 9, 11, 22, 29 and 234). But healthy grateful faith sees beyond the inheritance to the one who granted it and is careful never to prize Yahweh's gifts more than Yahweh himself. Hence Levi - and Israel - should say, "Yahweh is my inheritance, my portion". He remains such, even if the land be taken away (Lamentations 3 verse 24 in context).

Joshua 14 - For Example

How often we run into that little Latin abbreviation eg (exempli gratia), "for example". Joshua 14 seems to be primrarily an eg. This chapter points to Caleb as an example of how Israel's tribes ought to be extending the original conquest by cleaning out and nailing down their various tribal portions.

Chapter 14 opens a section dealing with the tribal allotments in the land of Canaan (ie the land west of the Jordan River). It opens up a section of material that ends at chapter 19 verse 51. This section opens and closes with the 2 faithful spies receiving their respective inheritances, Caleb in verses 6 to 15 and Joshua in chapter 19 verses 49 and 50. But chapters 14 to 17 also form a given block of material, for Caleb's adventuresome faith in chapter 14 verses  to 15 deliberately contrasts with the hesitant caution of the Joseph tribes in chapter 17 verses 14 to 18.

Verses 1 to 5 - introduction. While verses 3 and 4 explain why one nine and a half tribes received portions in Canaan (2 and a half tribes received theirs east of the Jordan, minus Levi, who would not receive an allotment as such but only cities to live in, plus Joseph, which actually constituted 2 tribes, Ephraim and Manasseh equals all in all 12 tribes, 2 and a half east of Jordan, 9 and a half west of Jordan, verses 2 and 5 underscore that they carried out the procedure "as Yahweh had commanded Moses" (Numbers 26 verse 55). Such a matter probably doesn't interest us much - it's only a note about obedience. But perhaps it suggests a useful correction - that obedience in the more prosaic duties is as important to Yahweh as in the more explosive dynamic events. No command of Yahweh is ever trivial and therefore all obedience is both necessary and significant.

The Devotion of Faith - verses 7 and 8

Verses 6 to 15 displays Caleb's ideal response of faith. First of all we see the devotion of faith. Caleb remembers the episodes of Numbers 13 and 14, when Moses sent 12 spies from Kadesh-barnea to investigate the land of Canaan. The majority report of the spies "caused the people's heart to melt" (verse 8) - Canaan's cities were highly were such big bruisers (Numbers 13 verses 31 to 33). Caleb, however, had the gall to go against the flow: "But I completely followed Yahweh my God" (a fact noted 3 times in the passage - verses 8, 9 and 14). That is the devotion of faith. And it meant that Caleb (along with Joshua) had the courage to stand alone and give a minority report (Numbers 13 verse 30) even though it nearly cost him his life (Numbers 14 verses 6 to 10). We can possess the land; Yahweh is with us; stop fearing those big phantoms. Such was Caleb's report).

Hence the devotion of faith required courage, a willingness to stand alone, to go against the grain. The devotion of faith led to the isolation of faith. Such is often the case. Devoted faith frequently means lonely faith. And yet when Paul alluded to his first defence and lamented that "everyone deserted me" he added in the next breath, "But the Lord stood at my side and gave me strength" (2 Timothy 4 verses 16 and 17).

This account of Caleb's lonely faith may have preached powerfully to Israel shortly after they settled in Canaan. As more and more Israelites began to settle into the rhythm of Canaanite nature worship and bend the knee to Baal, somehow preferring the orgasms of Baal to the commands of Yahweh, the remnant devoted to Yahweh would likely feel the pull to conform, to compromise, to walk the path of syncretism. They were hardly on the cutting edge of recent religious faith and life. They did not enjoy standing alone. But they could remember Caleb, who hadn't flinched to follow Yahweh completely even though it isolated him from human favour. It is not difficult to see how this Caleb tradition would frequently bolster the faith of God's beleaguered remnant at many points in Israel's history.

The Anchor of Faith

Throughout the passage Caleb refers to the anchor of faith. When Caleb approaches Joshua, he bases his request on "the word that Yahweh spoke to Moses" (verse 6) about him. He keeps coming back to this: "as he promised" (verse 10a); "from the time Yahweh spoke this word to Moses" (verse 10b); "which Yahweh promised on that day" (verse 12a); "as Yahweh has promised" (verse 12b). See also verse 9a, "so Moses swore on that day ..." 5 times Caleb hammers this point home; his request is for nothing but what God had promised him (verse 9). True faith always functions that way; it pleads God's promises; it anchors itself upon the word of God. There can be no other foundation for faith.

That is Caleb's faith and biblical faith - acting upon the word of God. We can easily make mistakes here. We try to have our faith on our feelings. If so, we will feel like unbelievers a good deal of the time! Sometimes we place our faith in faith, that is, we believe that if we have enough faith we will be able to weather the storm (which means that, somehow, we must pump up the faith). we forget that great faith is not so necessary as genuine faith (Luke 17 verse 5 and 6). The object of faith, by definition, is God (not faith). "It is not so much great faith in God that is required as faith in a great God." Caleb is the biblical pattern. If we are Caleb's disciples we will take the promises of God, turn them into prayers and plead them back to God. "I wait for the Lord, my soul waits and in his word I hope" (Psalm 130 verse 5). I must not trust how spiritual I feel but what has gone forth from God's sacred mouth.

The Perspective of Faith - verses 10 and 11

In verses 10 and 11 Cabel reveals the perspective of faith: "And now, look how Yahweh has kept me alive, as he promised these 45 years ... and now look how I am today 85 years old, yet I remain as strong today as the day when Moses sent me off; my strength is the same now as then for war and for going out and coming in." This is the way of biblical faith - it remembers what Yahweh has done and remembers in gratitude. So Caleb, as he builds to his punchline in verse 12 remembers Yahweh's goodness to date. Yahweh had kept him alive through the last 45 years (Psalm 33 verse 18 and 19). This was no small bounty, since it was through war and wilderness. And Yahweh was still blessing him with strength and stamina, old as he was. This is the way faith looks at things; faith is always looking into the past, seeing God's goodness there, dragging it into the present, pondering it, praising for it, and so going on from strength to strength. The perspective of faith takes in God's goodness, responds in gratitude and finds grace for God's next call.

The Energy of Faith - verse 12

He now gets to his specific request "And now give me this hill country which Yahweh promised on that day, for you heard on that day how the Anakim were there and how there were large fortified cities; perhaps Yahweh will be with me and I shall drive them out (or, dispossess) as Yahweh promised" (verse 12). So Joshua gave Caleb Hebron as his inheritance.

What accounts for such vigour and expectancy in this senior citizen of Israel? His vivid recollection of Yahweh's goodness and mercy in the past (verses 10 and 11) certainly helps to explain his current boldness. But verse 12 itself suggests 2 facts that shot the adrenalin into Caleb's faith. One was the extreme difficulty of the task. It is as if Caleb says to Joshua: "You remember the sneers you and I heard that day when the other 10 spies brought the majority report? Remember all that whimpering about large, fortified cities and large, swaggering Anakim And how all they could say for days was, 'We are not able'? Well that's exactly why I want this inheritance - there are fortified cities and real, live Anakim." Precisely what caused Israel to shrink from this task in Numbers 13 gave Caleb the passion to assume it.

So the sheer difficulty of the task stimulated Caleb's request. But we must remember - if we believe Numbers 13 - this is not because Caleb was an optimist whereas the Israelites had been realists, but because Caleb was a believer whereas the Israelites had refused to be.

Another factor fanned Caleb's faith: the unguessable favour of the Lord. "Perhaps Yahweh will be with me and I shall dispossess them as Yahweh has promised" (verse 12b). Caleb's "perhaps" is not the voice of doubt but of expectancy ("As Yahweh has promised" shows that the outcome is certain. I suppose one could argue that Caleb could not be sure that he would be Yahweh's instrument in driving out the enemy but such items are really beside the point). Caleb's "perhaps" however both preserves and recognises the freedom of God. Caleb does not view Yahweh as his errand boy who must follow his orders but as the free and sovereign Lord who does whatever he pleases (Psalm 135 verse 6). But because of Yahweh's promise Caleb suspects that Yahweh will be pleased to drive out the enemy before him. He is confident but not cocky. Biblical faith will always keep this tension; it will not dictate to the sovereign God or write his script for him - "perhaps Yahweh will"; yet it willl not doubt God when it can cling to any clear promise in the matter - "as Yahweh has promised". Taken as a whole Caleb's words in verse 12 simply exudes expectancy. "Perhaps ... it may be ... who knows ... what Yahweh will be pleased to do if I throw myself into this situation!" There is, I suppose, such a thing as mathematical faith that refuses to move unless it has worked it all out on its calulator. And then there is this faith that looks upon  a faithful, almighty God, who delights to surprise his people with his goodness, a faith that loves to venture itself on such a God.

The Model of Faith

Though chapter 17 is a few chapters away, we must touch on it here, because it relates to 14 verse 6 to 15, where Caleb is the model of faith. 

Chapters 14 to 17 depict in some detail the land west of the Jordan inherited by Judah (chapter 14 verse 5 to 15 verse 63) and the Joseph tribes (chapter 15 verses 1 to 17 verse 18). Here is a large block of material (chapter 14 verse 6 to 17 verse 18) that the writer has enclosed within a highly significant introduction (chapter 14 verse 6 to 15) and tail piece (chapter 17 verses 14 to 18). The former relates the confidence of Caleb, the latter the complaint of the Josephites in relation to pinning down the land. The pieces, I think, are direct and deliberate contrasts the initiative of faith chapter 14 verse 6 to 15) is pitted against the hesitancy of fear (chapter 17 verses 14 to 18).

In Caleb's speech (chapter 14 verses 6 to 12) we hear repeated reference to what Yahweh or Moses has promised (verses 6, 9 and 10, 12), remember how Caleb completely followed Yahweh even when it was unpopular (verses 8, 9 and 14) and feel the energy that relishes facing formidable obstacles simply because he anticipates Yahweh's help (verses 11 and 12).

What a contrast this forms to the complaints of the Joseph tribes (chapter 17 verses 14 to 18)! Here is a numerous people (verse 14) but one that lacks zeal (verse 15). By contrast Caleb is old (chapter 14 verses 10 to 11) but eager for conflict. The pagan miliary resistance that intimidates the sons of Joseph (chapter 17 verses 16 and 18) only goads Caleb to conflict (chapter 14 verse 12). What is one group's apprehension is another man's adrenalin.

Observe then how nicely chapter 14 verses 6 to 15 forms a positive heading and chapter 17 verse 14 to 18 a negative ending for chapters 14 to 17. The writer wanted to set the ideal response of faith against the caution, complaint and hesitancy that arises from fear. The matter was urgent. it was crucial for Israel to respond rightly to the challenge of possessing the land. A Josephite attitude will lead to military inertia (see Judges 1 verses 27 to 36) which will in turn create the conditions for religious apostasy (see Judges 2 verse 6 to 3 verse 6). Caleb and Ephraim-Manasseh present the models and alternatives for next-generation Israel. It will spell the difference between fidelity and apostasy, between blessing and curse. So if you have read chapters 14 to 17 as though they comprised an ancient, tedious geography lesson, you have wrongly read them. They are charged with a current that runs through them, the crisis of faith or unbelief. Behind every town he lists and every border he traces the writer is seeking to raise up disciples of Caleb.

Joshua 15 - Promise Geography

There seems to be more than a little tedium in reading through Joshua 15. It deals with the inheritance at the tribe of Judah and lovingly traces the boundaries of Judah (verses 1 to 12), reports Caleb's victories at Hebron and Debir (verses 13 to 20), categorises and lists the various towns belonging to Judah (verses 21 to 62) and includes a note of inability or failure (verse 63). Certainly a text like "Maon, Carmel, Ziph, Juttah (verse 55) doesn't exactly stir sermonic juices or suggest warm devotional thoughts. 

The Details of God's Promises - verses 1 to 12

Joshua 15 is simply one of the buds on the tree of Genesis 12 and 15. The land promise had long ago been given to Abraham (Genesis 12 verses 6 and 7; 15 verse 7 to 21) was often reaffirmed and was picked up in Joshua 1; here we see part of its concrete fulfilment. The reader must remember that both this chapter and following ones describe in detail God's gift of the land and that means that every town name and border point pulsates with excitement. No close-up description of God's gifts could ever be boring! 

A Paradigm of Vigorous Faith - verses 13 to 19

In line with Yahweh's command Caleb received his portion (verse 13). We have already heard Caleb express his venturesome faith in chapter 14 verses 6 to 14; however, that passage did not tell us how Caleb fared when he accosted Hebron. This passages makes up that deficiency. Caleb not only talked faith but acted in faith and Yahweh granted him success. This was no measly task. Caleb dispossessed these and nailed down Hebron for his clan. The fact that he offered Achsah, his daughter in marriage to whomever took Debir (verse 16) may indicate that it seemed an insurmountable task. Special incentive for special difficulty. David would later offer an attractive incentive for the one who could reduce the "impregnable" Jerusalem (1 Chronicles 11 verses 5 and 6). In any case, Othniel captured both Debir and Achsah. Caleb's faith in action becomes a paradigm for Israel; here is the way the initial conquest is to be followed up. Certainly it is a fearful assignment. What could be more formidable than combat with Sheshai, Ahiman, Talmai and their clans? After all, Anak and invincible were supposedly synonomous. But see how the God who promises a secure inheritance enables a clan to obtain it when they are willing to risk obedience to his promise (Exodus 23 verse 30; Deuteronomy 7 verses 22 and 23.

The Pattern of God's Realism - verses 20 to 63

Our narrator is no secular history writer but writes as God's messenger with a word to the worshipping community of Israel. The puzzle is how such lists can proclaim the work and power of God to his people. How can this nurture them? Perhaps the solution lies in recognising what may be called biblical realism. God's word is seldom about some bare, purely spiritual, inner abstraction. The God of the Bible tends to be concrete, his gifts tangible and visible. The inheritance he bequeaths is not an idea but boundaries, not thoughts but towns; in a word, real estate.  Yahweh has always been this way - and his infleshment is the great witness to the fact (John 1 verse 1, 14). We probably need to get a hard grip on this; we need to rediscover the earthiness of God. We must realise that even enjoying the grand act of the kingdom of God will not mean floating as a beeping soul in some sort of spiritual ether but walking around with a resurrection body in new heavens and a new earth (Isaiah 65 and 66; Revelation 21 and 22).

So perhaps we can say that Israel's concrete and tangible inheritance in Canaan is a foreshadowing of our own. Our full possession is in new heavens and a new earth, not in some earthless, fleshless void. Our full expectation ought not to be in dying and going to heaven, as the usual cliche has it. The New Testament language is that believers, when they die are "with the Lord" (2 Corinthians 5 verse 8,; Philippians 1 verse 23; Luke 23 verse 43). But the New Testament always lifts our eyes and fixes our minds upon the fullness of our hope, the redemption of our bodies on resurrection day at the return of our Lord (Romans 8 verse 23; Philippians 3 verses 20 and 21; 1 Thessalonians 4 verses 16 and 17; 1 Corinthians 15).

Joshua 16 and 17 - Tragic Trends

These chapters describe the tribal allotment of "the sons of Joseph" (chapter 16 verses 1 to 4), Ephraim and Manasseh. In spite of some disputed site identifications, their southern boundary (in particular, the southern boundary of Ephraim) can be roughly traced from Jericho up to Bethel, over to lower Beth-Horon, down to Gezer and on to the Mediterranean (chapter 16 verses 2 and 3). Michmethah, near Shechem, serves as anchor-point for Ephraim's northern boundary, from which the border descended on a sharp diagonal line in each direction, south-east to Jericho and westward along the Wadi Qanah which runs into the Yarkon" (chapter 16 verses 6 to 8). Manasseh's plot was north of Ephraim's; here Ephraim's northern boundary coincided with Manasseh's southern border (chapter 17 verses 7 to 9). Manasseh's northern limits are not sharply defined; they touch Asher's inheritance on the north and Issachar's on the east (chapter 17 verse 10).  Again this is not merely another careful land survey. Certain notations, anecdotes, and repetitions in these chapters call for attention. Some of these items augur ill for Israel's future.

A Reminder of Yahweh's Way - chapter 16 verses 1 to 4

In verses 1 to 4 a reference to the sons of Joseph opens and closes the section; in the latter instance, they are defined as Manasseh and Ephraim (verse 4). This was the order of birth; Manasseh was the older of Joseph's sons. However, the writer proceeds to describe Ephraim's territory before Manasseh's allotment. He then (verse 5) calls attention, implicitly to be sure, to God's sovereign arrangement which had given Ephraim the priority."

Genesis 48 is the baggage behind Joshua 16 and 17. In fact God's arrangement is very subtle in Genesis 48 - at least at first. Joseph brings his 2 sons Manasseh and Ephraim (Genesis 48 verse 1; note the order of birth) before his aged father Jacob. But when Jacob first refers to them  he vows that "Ephraim and Manasseh shall be mine, as Reuben and Simeon are" (verse 5). This is a subtle switch, but deliberate. For when Joseph presents the lads for Jacob's blessing he places Manasseh, the older, opposite Jacob's right hand - naturally and Ephraim opposite Jacob's left (verse 14). But blind, old Jacob crossed his arms and placed his right hand on Ephraim's head , giving him priority! Joseph knew that was not right, so he tried to straighten out his father's tangle (verses 17 and 18) but Jacob assured his son that his hands knew what they were doing (verse 19). Jacob's blessing ran: "When a blessing is pronounced in Israel, men shall use your names and say, God make you like Ephraim and Manasseh" (verse 20). To this the writer appends the note: "So he put Ephraim before Manasseh."

That is what Joshua 16 and 17 does. The writer knows their order of birth (chapter 16 verse 4) but he puts Ephraim (chapter 16 verses 5 to 10) before Manasseh (chapter 17 verses 1 to 13). He doesn't ring any bells about it; it's just a reminder, another hint of Yahweh's strange ways. How often the divine way reverses the conventions of men, overthrows the human canon of what ought to be. That's why the God of the Bible is so stimulating and refreshing. He is never the prisoner of what fallen man regards as normal. Again and again he turns human standards on their heads, causing us to wonder and cheer. Without this God who ignores our proprieties, most of us would have no hope.

The same motive may also explain why Judah's lot (chapter 15) is mentioned before those of the other tribes, even Ephraim and Manasseh. It may well be a reflection of Jacob's prophecy in Genesis 49 verse 8 to 12, especially that the ruler's staff was to be planted between Judah's feet. Yet that, too, seems to be one of the Lord's twists. Judah was not the oldest (Genesis 29 verses 31 to 36), not the one favoured with the birthright (see 1 Chronicles 5 verse 1 and 2). If you have a warm spot for him because he protected Benjamin (Genesis 43 verse 8 to 10; 44 verses 16 to 34), you must realise he is the same fellow who didn't mind bedding down with a Canaanite harlot (for all he knew; Genesis 38). So Judah will have the royal primacy - not because of birth, favouritism, or virtue - simply by sovereignty.

A Pleading of Yahweh's Word - chapter 17 verses 3 to 6

Secondly in the case of Zelophedad's daughters, we observe a pleading of Yahweh's word. The background for the incident comes from Numbers 27 verses 1 to 11 (and 36 verses 1 to 12). Zelophedad died having no sons. So his 5 daughters appeal to Moses, asking that what would have been their father's land inheritance not be diverted to the nearest male relative but that they, his daughters, be granted his inheritance, uncustomary as this might seem. Moses referred the matter to Yahweh, who decided in their favour. In this request Zelophedad's girls declared their faith.

Their follow-up here in Joshua 17 indicates the same sort of implicit faith. They remind Eleazar and Joshua that "Yahweh commanded Moses to give us an inheritance among our brothers." As with Caleb (chapter 14 verses  to 12) there is boldness to request what Yahweh had already promised, a forthrightness to plead Yahweh's past word.

It is here that Mahlah and her sisters may be our school mistresses to bring us to Christ. Numerous Christians lack the boldness, assurance and confidence to lay hold of God's provisions. 

Jesus, the Son of God, our great and sympathetic high priest at the right hand of God tells us "Let us then with confidence draw near to the throne of grace that we may ... find grace to help in time of need" (Hebrews 4 verse 16). If Jesus the Tempted One is God's provision for us in our temptations, what should we do? Why, come to him, use him, claim what God has supplied. If God has provided a throne of grace, then let us by all means draw near so that we may find grace for help at just the right time. But let the daughters of Zelophedad teach you not to waver bashfully about laying hold of God's promised provisions.

A Deviation from Yahweh's Program - chapter 17 verses 7 to 13

These chapters show that Israel permitted themselves a deviation from Yahweh's program relating to the conquest. Such is clear from the repeated notes of failure. If we go back to include chapter 15 we find 3 notes of failure, each appearing at the end of accounts of the tribal allotments - chapters 15 verse 63; chapter 16 verse 10 and chapter 17 verses 12 and 13.

The reader will see an intensification of blame in these notes. First, Judah's inability; then Ephraim's failure in regard to one city and evidently, settling or the Canaanites' subservience rather than expulsion; finally, Manasseh's massive inability or failure to control a number of strategic locations, along with their preference (even when they became strong) for resident Canaanite slaves than for vanquished enemies.

Such accommodation and laxity plainly contradicted Yahweh's clear directions (Exodus 23 verses 23 to 33; 34 verses 1 to 16; Deuteronomy 7 verses 1 to 6). He had told Israel that the residents of Canaan "must not live in your land" Exodus 23 verse 33); he had commanded Israel to destroy them completely and to show them no grace (Deuteronomy 7 verse 2). Spiritual emergency required violent holiness (see Deuteronomy 7 verse 6 in context). The cancer of Baal worship would surely infect Israel unless the most radical surgery removed it (Exodus 23 verse 32 to 33; Deuteronomy 7 verse 4). There was something strangely catching in Canaan's credo that the world moved by the sexual prowess of Baal (and his disciples) rather than by the almighty hand of Yahweh.

True, Yahweh had informed Israel that there would be a gradual aspect to the conquest:

"I will not drive them out from before you in one year, lest the land become desolate and the wild beasts multiply against you. Little by little I will drive them out from before you, until you are increased and possess the land (Exodus 23 verses 29 and 30)."

But here in Joshua, Ephraim and Manasseh show that by their compromise they have already begun to lose this vision (chapter 16 verse 10; 17 verse 12 and 13); for the failure notes clearly reveal that, after a period of inability or unwillingness, the time came when Israel became dominant, since they made forced labourers out of the Canaanites. They had power to expel them at Yahweh's direction but chose to retain them for their own advantage.

Here was the deviation from Yahweh's program. We frequently repeat Israel's pattern. Israel evidently had functioned fairly well in the initial onslaught of the conquest, in the united push under Joshua. With the major crisis past, the time came for tribes to complete the conquest, remaining faithful in Yahweh's little-by-little work (Exodus 23 verse 30). Somehow, we relish the call for heroism but not that for durability. We find being faithful in little more annoying than satisfying. No wonder Jesus warns us that those who at first are most ecstatic over him may only "endure for a while" (Mark 4 verses 16 and 17). The Christian's faith is not so much proved by his courage in a sudden crisis as by his faithfulness in daily plodding.

In Joshua 16 and 17 Ephraim and Manasseh's failure brings no immediate dire consequences.

A Discontent with Yahweh's Gift - chapter 17 verses 14 to 18

Though there are some obscure details in this passage, the primary point is clear. The Joseph tribes (Ephraim and Manasseh) complain that they have been given but "one lot and one portion" though they are a "numerous people."  This last phrase is used 3 times in these verses, once by the tribes and twice by Joshua, who picked it up. Naturally, they piously attribute their numerical strength to the fact that "Yahweh has blessed me" (verse 14).

Joshua's first reply (verse 15) directs them to go up to "the forest area" and clear out a place for yourselves there in the land of the Perizzites and the Rephaim". Since, as you say, the hill country of Ephraim is too confined for you, and since, as you say, you are a numerous people, then nothing should stop you from clearing out more living space in that enemy territory.

The Josephites' response discloses their true attitude.  They may be saying that the hill country whether cleared or not,, "is not enough for us" (lit "it will not be found for us"). Most construe the clause in this way. A case can be made, however for "will not be acquired by us." If so, they are even despairing of an extensive hold on the hill country, let alone the plain so ably patrolled by Canaanite chariots. Joshua's retort in verse 18 fits better with the latter view: "For the hill country will be yours, sure, it's forest - and you'll clear it ..." He seems to respond to a "can't" rather than a "not enough". so Joseph's sons don't push into the Plain of Esdraelon to the north where the Canaanites could use their "tanks" against mere tribal infantry. yet they are numerous people - and "one lot" is hardly enough (verse 14). So there is discontent with Yahweh's gift.

We may think that Joshua's answer in verses 17 and 18 is just so much shallow pep talk. it is as if he says, "Sure the Canaanites have a meat grinder in the Plain of Esdraelon (Jezreel); but that's all right; run into it and see what you can do." But that misreads Joshua.

It is difficult to translate Joshua's words in verses 17 and 18, primarily because he uses the Hebrew particle ki 5 times in verse 18 and it is hard to know just how to construe some of these. If allowed a colloquial corruption or two I would suggest: "You are a numerous people; you have great power; you will not have (only) one lot; for the hill country will be yours; sure, it's forest - and you'll clear it out and its borders will be yours; indeed, you will dispossess the Canaanites; sure, they have iron chariots; sure, they're strong." Joshua's answer is not a piece of theology that refuses to look at or empathise with the obstacles God's people face. It is rather a theology informed by a word of God that had already addressed precisely this situation.

"You may say in your heart, 'These nations outnumber me; how shall I be able to dispossesss them?' Do not be afraid of them; remember how Yahweh your God dealt with Pharaoh and all Egypt, the great ordeals your own eyes have seen, the signs and wonders, the mighty hand and outstretched arm with which Yahweh your God has brought you out. So will Yahweh your God deal with all the peoples whom you fear to face ... Do not be afraid of them, for Yahweh your God is among you, a God who is great and terrible. Little by little Yahweh your God will destroy these nations before you. (Deuteronomy 7 verses 17 to 22)"

"When you go to war against your enemies and see horses and chariots and an army greater than your own, you must not be afraid of them Yahweh your God is with you, who brought you out of the land of Egypt." (Deuteronomy 20 verse 1)

Ephraim and Manasseh's complaint began with discontent for Yahweh's gift; but our passage shows a deeper problem: distrust of Yahweh's adequacy. Not that God did not know their fears: Deuteronomy 7 and 20 show he knew them well. But Ephraim and Manasseh must remember who Yahweh is! He is the God who brought you up out of the land of Egypt, who bludgeoned Pharaoh to his knees, the great and terrible God who is in the midst of you. Once you see Yahweh, Perizzite swords and Canaanite chariots lose their dread. this is not merely the problem of two tribes but of God's people in all ages. In spite of our professions, we are in fact barely supernaturalists. Again and again our Lord has to remind us that God is not the prisoner of human odds, that his promises are at least as real as the iron plating on Canaanite chariots, but that we will see little of his power until we venture out into the way of obedience, until we trust his promise enough to walk in it.

Joshua 18 and 19 - Lots of Lots

Outline of these chapters:

The assembly at the sanctuary - chapter 18 verses 1 to 10

  Opportunity: the land "subdued" - verse 1

  Crisis, the people "slack" - verses 2 and 3

  Plan: the land "written up" - verses 4 to 7

  Execution: the land "portioned out" - verses 8 to 10

The lots for the tribes - chapter 18 verses 11 to 19 verse 48

  Inheritance of Benjamin - verses 11 to 28

    Boundaries - verses 11 to 20

    Towns - verses 21 to 28

Inheritance of Simeon - chapter 19 verses 1 to 9

Inheritance of Zebulun - chapter 19 verses 10 to 16

Inheritance of Issachar - chapter 19 verses 17 to 23

Inheritance of Asher - chapter 19 verses 24 to 31

Inheritance of Naphtali - chapter 19 verses 32 to 39

Inheritance of Dan - chapter 19 verses 40 to 48

The reward for the leader - chapter 19 verses 49 to 51

A New Day - chapter 18 verse 1

Israel's assembling and setting up the tabernacle at Shiloh hints at the dawn of a new day. Shiloh was about 10 miles northeast of Bethel, 30 miles north of Jerusalem, in the tribal territory of Ephraim Shiloh seems to have been the primary centre of Israelite worship during the pre-monarchic period (Joshua 18 verse 1; 21 verse 2; 22 verse 9, 12; Judges 18 verse 31; 21 verse 12, 19; 1 Samuel 1 and 2)  This was a new situation. The day would come, Moses had told Israel (Deuteronomy 12 verses 1 to 15), when Yahweh would choose a place in the land where he was to be worshipped, a place where sacrifices were to be offered and sacrificial meals enjoyed. The semilaxity of the wilderness period would cease when God brought them into their inheritance and gave them rest in the land. Here they were to worship faithfully (turning away from the many Canaanite holy spots around them to this one worship centre), joyfully ("and you shall rejoice before Yahweh your God, you and your sons and your daughters and your male and female servants, as well as the Levite who lives within your town gates") and securely "for Yahweh would give them rest from enemies). Now Yahweh's dwelling place was erected at Shiloh, where he had caused his name to dwell (Jeremiah 7 verse 12). The desert did not provide the paradigm for the settled life in the promised land." Yahweh's intention was for his people to worship him in fidelity, joy and security.

Shiloh may have marked such a new day, but it was not the final new day. Zechariah saw it and was glad, the time when Yahweh would "enable us to serve him without fear in holiness and righteousness before him all our days" (Luke 1 verses 74 and 75). Many of our brothers and sisters long for the new day when they can worship and serve God without fear. But already with Israel we have a clear glimpse of God's intention for us - to worship him faithfully, joyfully, securely.

A Constant Concern - verses 5 to 7

A constant concern to stress that all Israel, that all 12 tribes receive their share of the land inheritance (chapter 18 verses 5 to 7).

We last saw it in chapter 13; here again is this careful passion to account for all Israel. So, our writer runs us through the tribal math again. "Now he says, "there are 7 portions for these 7 remaining tribes chapter 18 verse 5a), though Judah (one tribe) is already placed in the south and Joseph (one and a half tribes) in the north (chapter 18 verse 5b). Please remember that Levi (one tribe) inherits priesthood instead of real estate (chapter 18 verse 7a) and that two and half tribes have already received their lots east of the Jordan." This emphasis come via Joshua's speech, but it is clearly an emphasis the writer wants to make (chapter 22).

Christian believers can profit from this perspective. We always face the temptation of thinking that we are elite rather than elect, of thinking that, after all, our own particular Christian ghetto is swankier than the others, or of simply losing sight of the fact that other believers share the same Father's wealth. The New Testament is adamant about this. "Because out of his fullness (see chapter 1 verse 14) we all have received, even grace on top of grace" (John 1 verse 16). "For by one Spirit we all were baptised into our body - Jews or Greeks, slaves or free and all have been given one Spirit to drink" (1 Corinthians 12 verse 13). "But to each one of us grace was given in line with the measure of Christ's gift" (Ephesians 4 verse 7). The Scriptures are not denying Christian diversity, only rebuking Christian snobbery. All God's people matter to him, each one is his heir.

A Dangerous Laxity

We hear the keynote, however of chapters 18 and 19 when Joshua accuses the 7 tribes of developing a dangerous laxity toward the task of possessing the land. "How long will you continue to show ourselves slack about going in to possess the land that Yahweh the God of your fathers has given you?" (chapter 18 verse 3)  The verbal idea of being slack is a participial form and indicates a persisting action or attitude. It comes from the same root as the verb in chapter 1 verse 5 where Yahweh promises Joshua, "I will not let go of you" (or "I will not drop you"). Here Israel is in danger of letting go, of dropping the call to possess the gift of God.

Now was the crucial time. "the land was subdued before them" (verse 1). Here was their opportunity. While the land was subdued (Hebrewe, kabash) thy must press on to possess (Hebrew, yarash) it (verse 3). With the backbone of Canaanite resistance presently broken, these tribes must follow up this advantage and nail down the land (ie permanently occupy it). But here they remain - letting the opportunity slip away.

Joshua did what he could to get Israel on with it. They were to select 3 men from each of the 7 tribes in question, these 21 men were to case out the land and write up a description of it. Then Joshua would cast lots for these tribes and portion out their inheritances to them (verses 3 to 7). Perhaps that would shove them out of their sluggishness.

Verse 3 reflects the tension of much believing experience, ancient Israelite and contemporary Christian. Yahweh has promised the land and yet it must be possessed. It is Yahweh's gift and yet that does not cancel human responsibility.  Yahweh's promises are intended not as sedatives but as stimulants. God does not want us to swallow his promises but to seize them. Such is the apostle's "theo-logic" in 2 Peter 1 verse 3. Peter exclaims that "his divine power has granted to us everything pertaining to life and godliness" and that "he has granted to us his precious and magnificent promises". Then he concludes: "now for this very reason also, applying all diligence, in your faith supply moral excellence and in your moral excellence, knowledge" and so on. God's gifts are not meant to tame but to arouse God's people.

A Necessary Authority

Note how carefully Joshua places this land division under a necessary authority.  3 times we read that after the 21 men write up the land, the lot will be cast for the 7 tribes "before Yahweh" (chapter 18 verses 6, 8 and 1), that is, before Yahweh's presence at the tabernacle in Shiloh.

Though this seems perfunctory enough to us, it was nevertheless necesssary. There could be no end of complaint, quarrelling, or discontent unless the tribes were asured that their lot was determined by the hand of God, that their territory was theirs by Yahweh's decision. The heart of the matter differs little for the Christian, though it may seldom involve real estate. Only as I am convinced that "my times are in thy hand" (Psalm 31 verse 135) and that Yahweh really does hold my lot (Psalm 16 verse 5) can I be kept from bitterness and discontent. There is, by a strange chemistry, something oddly consoling when I realise in a fresh way that my present lot is what my Lord has intended for me.

A Completed Allotment

Whether these 7 tribes will overcome their laxity and press their current aadvantage by cleaning out their local inheritances is not yet clear, but Joshua has done what he could by prodding them and assigning their various lots.

Benjamin received the hill country south of Ephraim and north of Judah (chapter 18 verse 11), a section 26 miles long east to west and 12 miles wide north to south. The description of Benjamin's inheritance is about twice as long (chapter 18 verses 11 to 28) as that of any of the remaining 6 tribes, though it is difficult to say precisely how that may be significant.

Simeon is unique in that its inheritance consists of towns within the southwestern section of Judah's territory (chapter 19 verse 1 to 9), Zebulun's portion (chapter 19 verse 10 to 16) was in southern Galilee with Asher on the northwest, Naphtali on the northeast, Issachar on the southeast and Manasseh on the southwest, where the Wadi Kishon formed the border. Issachar (chapter 19 verse 17 to 23) settled at the east end of the Valley of Jezreel (Esdraelon) with the Mount Gilboa range to the south and the hills of Lower Galilee on the north.

Asher's area (chapter 19 verse 24 to 31) stretched all the way from Mount Carmel in the south to Sidon in the north, from the Mediterranean on the west to the western slopes of the Galilean hills on the east. Naphtali's lot (chapter 19 verses 32 to 39) is not easy to trace, but in general lay between the area of Mount Tabor in the south and the River Litani in the north; on the east it touched the upper Jordan River; hence it covered the greater portion of eastern and central Galilee. Dan's original territory (chapter 19 verse 40 to 48) lay west of Benjamin's with Ephraim on the north and Judah on the south.

An Eloquent Witness - chapter 19 verses 49 and 50

This refers to the note about Joshua's inheritance. "So they finished distributing the land by its boundaries, and the sons of Israel gave an inheritance among them to Joshua the son of Nun. On the authority of Yahweh they gave it to him - the town he asked for. Timnath-serah, in the hill country of Ephraim, so he rebuilt the town and lived in it."

Hence the whole account of the land distribution (for the western tribes) must be held togetehr. it is true that the opening (chapter 18 verse 1) and closing (chapter 19 verse 51)reference to Shiloh bind together particularly chapters 18 and 19, but this does not negate the fact that chapters 14 to 19 form a larger unit. Indeed one can now detect an overall arrangement in these chapters. We can observe the negative view of the 7 tribes at the first of chapters 18 and 19 and the positive counterpart in Joshua at the end (chapter 19 verses 49 and 50). 

The contrasts and the overall framework with its focus on Caleb and Joshua cannot help but drive us back to Numbers 13 and 14. There of the 12 spies, only Caleb and Joshua were willing to gamble on the sure promise of God to overcome Canaan (Numbers 13 verse 30; 14 verse 6 to 9). Unfortunately, the majority report had been contagious. However, Yahweh promised that his remnant of 2 believers would in fact enter the land Numbers 14 verse 24, 30 and 38) while the rest would die off for their unbelief. At that time Yahweh had doubtless given specific assurances of an inheritance to both Caleb and Joshua. Hence Joshua's inheritance, no less than Caleb's is "on the authority of Yahweh" (chapter 19 verse 50) and is in perfect line with "the word that Yahweh spoke" (chapter 14 verse 6).

It is a standing witness to the fact that the majority may be neither faithful nor right (Numbers 13 and 14). It is a witness to the fact that Yahweh keeps his promises (Numbers 14 verse 24, 30), even if he must preserve his 2 faithful men from Anakim, chariots and high water to do so.

There are lots of lots in chapters 14 to 19. As they begin with Caleb, so they close with Joshua. What a fulfilment of Numbers 13 and 14. There is far more theology in Hebron and Timnath-serah than one usually hears.

Joshua chapters 20 and 21 - Final Provisions

The business of Israel's inheritance is nearly complete, but the writer has several finishing touches to include. These chapters also appear to major on mundane matters and dreary details. But to think so only means we haven't heard their witness. 

Chapter 20 verses 1 to 9 - Yahweh's Justice

The Justice of Yahweh's Justice

Yahweh takes the initiative and commands Joshua and Israel to follow through on instructions given to Moses for setting aside cities of refuge (see Numbers 35 verse 9 to 34; Deuteronomy 4 verses 41 to 43; 19 verses 1 to 13). Such cities were to serve as temporary and/or ongoing places of asylum for those guilty of unintentional manslaughter; they were a provision for the one who wipes out a human life "unintentionally and without designing to do so" (verse 3). If 2 men, for example, go into the forest to cut wood and one fellow's axe head flies off and hits and kills the other, that man does not deserve to die since he did not maliciously, deliberately, or intentionally cause the death of his friend (Deuteronomy 19 verses 5 and 6). God's law and rule takes note of the motives and intents in such cases. A man without a murderer's heart should not suffer a murderer's punishment.

The Accessibility of Yahweh's Justice

The danger in such cases was that the "redeemer of blood" (Joshua 20 verses 3 and 5), the near relative of the slain person charged with maintaining family rights, might - in the heat of the moment - slay the manslayer before the facts of the case could be known and dealt with properly. So vindictive vengeance rather than proper retribution would win the day, and injustice would be added to tragedy. For this reason the accessibility of Yahweh's justice was crucial. Hence 6 cities of refuge were selected, 3 on each side of the Jordan, with one in the north, one in the middle area, and one in the south in each set. West of the Jordan, from north to South, were Kedesh, Shechem, and Hebron; east of the Jordan, from north to south, were Golan, Ramoth-gilead, and Bezer (verses 7 adn8). The roads were to be prepared (Deuteronomy 19 verse 3) and the cities strategically located so that safety for the unintentional killer was near. In one of these cities he was safe from the immediate wrath of the redeemer of blood until the case could be properly decided. The very number and location of the cities show how available God's justice was meant to be and how practical his ways are.

The Values of Yahweh's Justice

The provision of the cities of refuge also reflects the values of Yahweh's justice. The chapter breathes the sanctity of human life - both the manslayer's and the dead man's. We can clearly see that the concern with these cities assumes the preciousness of the unintentional manslayer's life. But we may not so clearly see that the slain man's life is presumed sacred as well. For the city of refuge is not only a place of safety for the manslayer but also of exile. He enjoys protection but also suffers penalty. He cannot - assuming the case was decided in his favour, verse 6a - return to his home town and resume normal life; he must stay in the city of refuge until the death of the current high priest (verse 6b). Nor can he leave the bounds of that city, for, if he does he is fair game for the slain man's relative (Numbers 35 verses 25 to 28). Such is the costliness of destroying human life; even when that life is taken unintentionally the consequences of that wrong must be carried. Life made in God's image always remains exceedingly sacred (Genesis 9 verse 6).

The Satisfaction of Yahweh's Justice

The unintentional taking of life was so serious that there could be no release from one's stint in the city of refuge - except by the death of the high priest (verse 6). The manslayers release upon the high priest's death may point to the satisfaction of Yahweh's justice.

Numbers 35, especially verses 31 to 34, provides more detail on this point since Joshua 20 is quite condensed. Apparently, in the case of some crimes where capital punishment was the penalty, one could ransom his life by substituting a monetary compensation, but such an option was not available to a murderer (Numbers 5 verse 1). The reason is because blood pollutes the land, and only the blood of the blood-shedder can atone for the land; the only acceptable payment is the murder's own life; only that will purge away the pollution and cleanse the land of defilement. That is the only satisfaction of justice in such a case.

But a similar stipulation holds in the case of unintentional manslaughter. After all, blood pollutes the land, whether that blood was shed via murder or manslaughter. So, "you are not to accept a ransom-payment for one who has fled to his city of refuge, allowing him to go back and live in the land before the high priest has died" (Numbers 35 verse 32).

Not all interpreters accept this inference, but the passage does seem to teach that the high priest's death is the only ransom for the manslayer, that his death, in some way, atones for the blood shed and satisfies the claims of justice. Only the high priest's death can release the offender from his banishment and bring him home again; a remarkable picture of what our "merciful and faithful high priest" (Hebrews 2 verse 17) has done for us.

The Circle of Yahweh's Justice

We must note how the circle of Yahweh's justice includes the sojourner as well as the native Israelite. "These are the cities appointed for all the sons of Israel and for the sojourner who sojourns among them ..." (verse 9). Verse 9 is a summary note for the chapter; yet it is a typical summary of Yahweh's character, the God who includes the sojourner (Hebrew, ger) within his justice because he has included him within his love (Deuteronomy 10 verse 18). There is a wideness in God's mercy. Here, already in Joshua, we meet the God who will delight to "bring near those who are far off by the blood of the Messiah" (Ephesians 2 verse 13). Even summary statements reveal God's character and call us to fall down and worship our just and compassionate God.

Yahweh's Sojourners (chapter 21 verses 1 to 42)

Secondly, the allotting of the levitical cities in chapter 21 verses 1 to 42 gives a glimpse of Yahweh's sojourners. The tribe of Levi was not to receive a given inheritance like other tribes (chapter 13 verse 14, 33); rather the Levites were to reside in certain cities specified for them throughout Israel (chapter 14 verses 3 and 4).

The structure of chapter 21 verses 1 to 42 is clear and easy to trace. Broadly, it is:

1. Levitical cities claimed in faith, verses 1 to 3

2. Levitical cities determined by lot, verses 4 to 8

3. Levitical cities listed by name, verses 9 to 40

In both the lot summary (verses 4 to 8) and the name list (verses 9 to 40) we meet an orderly sequence: Kohathites who are Aaron's descendants (13 cities), the rest of the Kohathites (10 cities), the Gershonites (13 cities) and the Merarites (12 cities)

The Authority They Claim

Observe the authority the Levites claim in verses 1 to 3, Yahweh had instructed Moses that Israel was to give the Levites, cities where they could live and pasturage around those cities for their livestock (Numbers 35 verses 1 to 8). The Levites had not forgotten. They approached Eleazar, Joshua and the Israelite leadership to ask that they now be given what Yahweh had authorised for them. Already Caleb (chapter 14 verse 6) and the daughters of Zelophedad (chapter 17 verses 3 to 6) had followed this pattern. Both near the beginning and at the close of this third major section of Joshua (chapters 13 to 21) we have people (Caleb and the Levites, respectively) coming to claim what Yahweh had promised them.

It is not too extreme to say that this should be the normal pattern for all believing prayer, namely that we seek what "Yahweh commanded ... to give us" (verse 2). What God has promised us, what God has authorised us to have, we should seek in prayer. We usually give too little thought to what God actually has promised us. Perhaps we too frequently and glibly think that "every promise in the Book is mine", when actually, it isn't.

Or take James 1 verse 5 in context. There we are assured that if we lack wisdom to know how to respond to and act in our trials (verses 2 to 4) we should ask God for it in faith, and the giving God will give it to us. Such a promise can be restated and turned into a prayer.

What confidence then we should have as we ask for God's rule to come on earth. What assurance of being heard when we ask for provision of our food, pardon for our sins and protection from our tempter. Perhaps even the Levites and their cities can teach us to pray.

The Provision They Need

When the Levites request their cities they are asking only for the provision they need. Certainly the priests and Levites were set apart for a special ministry in Israel, for example, offering sacrifice and caring for and maintaining the tabernacle (see Numbers 3 and 4). But though one might say they performed spiritual functions, they had very earthly needs - houses to live in, pastures to sustain livestock

There is a given earthiness about all of life. That is no less true for those sometimes dubbed, in a quasi-technical sense, God's servants. God's people must keep this in mind. Sometimes, however, it is God's people who are strangely (or conveniently) oblivious to the physical needs of those who serve them. The priests and Levites have not carried us on a tangent. What is implicit in Joshua 1 is clearly taught by the apostle in 1 Corinthians 9.

The Parable They Live

Again the Levites remind us of the parable they live. Since the Levites received no land as inheritance but only cities to live in, they really have the status of sojourners. Indeed, Deuteronomy 18 verse 6 uses this word (sojourns) to describe the Levites' residence in one of Israel's towns. In one sense, since they never owned land, they would not develop roots. Some people saw that the Levites' life was really a parable for every Israelite's life and sensed that there is a certain rootlessness to every man's existence - even that of the people of God. So the Levite is a parable for us to see and hear, a sort of visual aid of our fleeting, transitory, rootless existence. A reminder that we must always say, "If the Lord wills, we live and do this or that" (James 4 verse 15), a nudge that "even we ourselves who have the firstfruits, namely the Spirit, go on groaning within ourselves as we expect the adoption that is, the redemption of our body" (Romans 8 verse 23). Yet, strangely, recognising this Levite aspect of our lives does not bring us to despair but to reality; it nurtures a certain humility, that in turn begets hope in the Living One, who has the keys of Death and Hades (Revelation 1 verses 17 and 18).

The Calling They Have

Before leaving the Levites and their cities we might consider the calling they have. Just why is it that they are to be scattered in these cities all over Israel? This passage does not answer this question. The tribe of Levi was to furnish not only the priests for the altar but also teachers for the law (Deuteronomy 33 verse 10) and at various times, we see Levites or priests doing just that (2 Chronicles 17 verses 7 to 9; 35 verse 3; Nehemiah 8 verses 7 to 9). Hence, the "purpose of the allotment of these cities was surely related to the special Levitical ministry of covenant teaching among the 12 tribes." The levitical cities were meant to serve as "bases of operation so that the Levites could better infiltrate each of the tribes to instruct them in Yahweh's covenant." The New Testament church knew the same urgency of "teaching every man in all wisdom" (Colossians 1 verse 28). Paul directs Timothy "What you have heard from me through many witnesses entrust to faithful men, who will also be qualified to teach others" (2 Timothy 2 verse 2) The church usually stands in need of a beneficient Levite conspiracy to instruct the people of God in leading a godly life and in developing a covenant mind. Some Christians acutely sense the need for this. They tell you that their church preaches the call of the gospel but does not teach the depth of the gospel. There are churches that love to count but not to feed the sheep.

Yahweh's Fidelity - verse 43 to 45

Lastly, we must look at the grand testimony of Yahweh's fidelity. This passage is the theological heat of the Book of Joshua; it deliberately echoes the concerns of chapter 1 verse 1 to 9 and structurally draws a line across everything that has preceded. Here is the jugular vein of the book. Yet 2 major commentaries published within the last 20 years allot 9 and 5 lines respectively to this section : an inexcusable blunder.

These statements seem so final and conclusive and some worry about the other considerations, namely, that there remained much land to be possessed (chapter 13 verse 1) and there were enemies that Israel was not driving out. But we must remember that the biblical writer knew of these other factors and if he had thought them to be directly contradictory to chapter 21 verses 43 to 45, he would surely have noticed it (and presumably, addressed the matter). Yahweh had given Israel all the land (verse 43a) - witness the fact that they possessed and lived in it (verse 43b). The fact that they might possess still more of it does not negate this. Moreover, our previous comments on chapter 13 verse 1 pointed out how substantial Israelite dominance really was in the land, according to the biblical text. And Yahweh had given rest to Israel (verse 44a) - witness the record of their victories (verse 44b). If there are more battles to fight and offensives to launch, these do not negate the rest Yahweh has given to date.

Praise to Yahweh

However, if one must choose, it is far better to hear the word, than to explain its difficulties. There is no doubt about what we hear at this point. One can only describe 21 verses 43 to 45 as praise - praise to Yahweh for complete, thorough, persistent fidelity to his promises. Remember that verse 43 to 45 gather up all of Joshua so far. In this they function like Romans 11 verses 33 to 35 in relation to Paul's preceding chapters. In view of the massive , mysterious, insistent mercies of God, the apostle throws up his hand: "O how deep the wealth of God's wisdom and knowledge!" (Romans 11 verse 33a). So at Joshua 21 verse 43 to 45: O how firm the word and promise of God!

By emphatic repetition he pummels Yahweh's fidelity into our sense. Note the reference to "what he had sworn" (verse 43), "according to all that he had sworn" (verse 44), "the good promise that Yahweh had spoken" (verse 45). In every case Yahweh gave what he swore, not a word fell, everything came about. There were no falling words!

So these are theological statements, but statements that worship, statements that praise Yahweh. Theology is always at its best when it includes doxology, when it cannot speak without at the same time worshipping. However, Yahweh's fidelity (and hence the reason for praising him) appears all the brighter when viewed in the light of preceding salvation history. For the promise of the land given to Abraham (Genesis 12 verse 7; 13 verses 14 to 17; 15 verse 7) never did look like it had a change of fulfilment. Indeed the only land Abraham ever received was Sarah's cemetery (Genesis 23) and he had to buy that. Abraham had his own struggles with Yahweh's promise of land (Genesis 15 verses 8 to 16). Then Yahweh tells him, "Your descendants will be exiles in a land not their own,where they will be slaves and oppressed for 400 years" (Genesis 15 verse 13). So not only did Abraham himself not receive "what was promised" (Hebrews 11 verse 9), but its fulfilment was put off for an extended time - and time has its own way of withering faith in God's promises.

Surely a promise made so long ago must have expired. And now they must endure bondage (Exodus 1 to 15). These slaves of Pharaoh hardly looked like heirs of Yahweh. Surely they would die making Egypt's bricks rather than live eating Canaan's figs. But in the fullness of time God sent forth his plagues into Pharaoh's heart until he relented and unbelievably, God led his people toward his land. Then, as if time and slavery were not enough, it seemed that God's own people had conspired to frustrate his promise (Numbers 13 and 14). 40 years were then spent as wandering in the wilderness.

Only when we see the barriers Yahweh smashes in order to fulfil his word, only when we see his promise trampling all apparent obstacles put in its way, only then will we appreciate how tenacious our God's fidelity is to his promise and his people.

A Promise for Us

Besides expressing praise, this section also contains a promise for us. In verse 44 it is clear that the rest God gave Israel consisted primarily in victory over their enemies: "not a man of all their enemies stood before them; all their enemies Yahweh gave into their hand." "The rest obtained for Israel had as its necessary corollary the defeat of Israel's enemies" (Exodus 23 verse 22). This is always the case; there is no rest or peace unless the opposition to God and his people is removed. The pattern is the same in the New Testament, for the apostle comforts believers suffering persecution by promising that God will pay back trouble to those who trouble you and give relief (or rest) to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power ..." (2 Thessalonians 1 verses 6 to 9)

This may appear harsh.  It is. But the only way lasting rest can be given to God's people is by the decisive cutting off of their enemies. Otherwise they are never secure.

We too easily and sentimentally forget all this. When we pray "Thy kingdom come, thy will be done, on earth as it is in heaven", we surely don't suppose this will come as a result of a unanimous United Nations' resolution with which all nations immediately and gladly comply. Such rest and peace will lastingly come only when Christ visibly conquers all his and our enemies. This is the promise of Joshua 21. Yahweh gave Israel rest when he defeated their enemies. This is the biblical pattern. It serves, then, as a foreshadowing of Jesus' victory and our rest. When King Jesus delivers us from the evil one and his allies, then there will be no more terror in the night nor arrow flying by day and a saint will be perfectly safe sitting under his vine or fig tree (Micah 4 verse 4). 

Retaining the Land

What can an Altar Alter? Joshua 22

Each of these last 3 chapters begins when Joshua summons Israel or some significant segment of it. Thus the book closes with 3 assemblies of the people of God. Remember that all this immediately follows the heavy theological text, 21 verses 43 to 43, which emphatically underscores Yahweh's fidelity to his promise. By contrast, chapters 22 to 24 are preoccupied with the theme of Israel's fidelity to Yahweh . Hence the last 3 chapters constitute the writers' major application. Israel must respond in kind to Yahweh's unwavering faithfulness.  Willing bondage to this faithful God is their only rational and proper response. The logic is that of the "therefore" of Romans 12 verse 1 as it follows the divine mercies of Romans 1 to 11. In principle it is the same as "love so amazing, so divine, demands my soul, my life, my all."

These last 3 chapters pose the question: Whither Israel? Our writer spends 3 chapters charting the right course for them. How crucial Israel's answer to Yahweh will be! It will determine whether Israel retains the land. The writer or editor may see a small cloud rising that bodes ill.

Clearly the keynote of chapter 22 is the pervasive passion for fidelity To Yahweh eg verses 5, 19, 29 and 31. Hence, we must beware of moralising the text into anything less, such as the peril of rumour, the tragedy of misunderstanding, or the need to talk out problems reasonably. Those may be commendable concerns, but they do not constitute the main freight of chapter 22.

A Gracious Commendation - verses 1 to 8

Joshua's commendation for obedience - verses 1 to 4

An exhortation to fidelity - verse 5

A direction regarding generosity - verse 6, 7b and 8

This passage picks up chapter 1 verses 12 to 18. There Joshua had charged the Reubenites, Gadites, and half of Manasseh who had settled east of the Jordan to send their fighting men over into Canaan and to assist their brothers (chapter 1 verses 14 and 15) in conquering their territory. They had complied and are now commended:

"You have kept all that Moses commanded you" verse 2

"you listened to my voice verse 2

"you have not forsaken your brothers" verse 3

This should remind all of God's people that obedience really is a live option. It is possible not to sin (1 John 2 verse 1). No one knows the virility of sin like the saints of God and sometimes in our struggle with sin we can wearily come to think that we are doomed to lose the fight. we need the right perspective: sin will not lord it over us, for we are under the sway of King Grace (Romans 6 verse 14).

The burden of Joshua's words comes in verse 5 in his emphatic exhortation to faithfulness.

The context is instructive; he commends before he commands. He is not being utilitarian or manipulative. It is rather a biblical pattern - Paul spends 3 chapters in expressing thanksgiving and joy over the Thessalonians before he begins to command and instruct them. The risen Lord tends to commend before he critiques in Revelation 2 and 3. So long as it is done in accord with truth, one should always prefer to win than to force the obedience of the saints, to encourage fidelity rather than exact it.

A vigilant Fidelity - verses 9 to 20

We see what a vigilant fidelity the western tribes display. The eastern tribes depart from Shiloh (verse 9) and build a giant altar; the western tribes hear of the altar and assemble at Shiloh (verse 12). These then send a delegation under the direction of Phinehas to inquire into the matter (verses 1 to 15) before they actually engage in war (verse 12). In verses 16 to 20 they express their concern (ie alarm) to the eastern tribes. But why all the fuss over building an altar? How could they be rebelling against Yahweh? What could an altar alter?

A look at Deuteronomy 12 answers this. There Israel is commanded to offer their only sacrifices only at "the place that Yahweh your God will choose" out of all israel's tribes   This "place" stands opposed to all the places" where the Canaanites had customarily conducted their orgies.  The restriction of sacrifice to one sanctuary was preventative theology, intended to preserve the purity of worship. To oversimplify it meant: one altar, one faith, one people. But allow such worship wherever folks hankered to "experience God" and it would soon take on a Canaanite colour, soak up Canaanite belief, sport Canaanite practice, adore Canaanite gods. In short, it would at one blow kill both fidelity to Yahweh and the unity of Israel. So to the western tribes wind of another altar suggested man-chosen worship and sacrifice and reeked of the first step toward apostasy.

The western tribes stress that any infidelity by the 2 and 1/2 tribes would place all Israel under Yahweh's anger.   The Baal Peor fiasco (Numbers 25) brought Yahweh's plague against the congregation (verse 17) and they were still wallowing in some of Peors mire. If the eastern tribes rebel today, Yahweh's wrath will strike "all the congregation of Israel" tomorrow (verse 18). If they rebel, it will "cause us to rebel". Remember Achan. that was only one man's act - but he didn't suffer alone. One man's act of treachery placed the whole congregation under divine wrath. 

Small wonder the western tribes are aroused. they know that sin permitted brings judgment on all, that unfaithfulness tolerated will infect still more.

A Godly Anxiety - verses 21 to 29

The Transjordan tribes have a godly anxiety for the pure worship of God. What a happy irony; Israel fears the altar is an expression of infidelity (verses 13 to 20), while the eastern tribes affirm it is a means of preventing infidelity.

The eastern tribes go on oath that they had no unfaithful intention in their altar-building episode; let both Yahweh and Israel take vengeance if they did (verse 21 to 23). Instead, their altar was the fruit of their anxiety (Hebrew d' agah, verse 24) for the future (machar, literally "tomorrow" in verse 4, 27 and 28). They were afraid that in a generation or so the descendants of the western tribes would treat their descendants with disdain view the Jordan River as a Berlin wall, and consider the eastern tribes as no part of Yahweh's people. After all, the westerners could say, the eastern tribes weren't settled in the real land of promise. If they don't live in Yahweh's land, how can they claim to be Yahweh's people? So it would go. The upshot would be that "your sons might make our sons stop fearing Yahweh." (verse 25)

There was good reason for such anxiety. They had rightly named the Jordan River as the potential geographical culprit behind such division.  It is difficult for us, living in a bridge culture, to appreciate what a barrier to communication the Jordan Valley posed. 

Here they are "anxious about tomorrow." in a way even Jesus would commend. He said "worry then like this". For here is worthy worry and proper anxiety; to care about whether one's seed will be faithful to God and to take all necessary measures to insure that it might be so. Let Israel again teach us to communicate the faith to our children in diligent, interesting, persistent teaching; to pray for them and with them, to pray even for grandchildren and great-grandchildren not yet born that Yahweh will grant us a godly seed" (Malachi 2 verse 15).

At least the Transjordan tribes could provide against one future pitfall. If Israel should ever suggest that the easterners had "no portion in Yahweh", the latter could point to the altar their ancestors had erected just after the conquest. A strange altar indeed! Not for burnt-offering or sacrifice but for witness - a perpetual witness that Yahweh belonged to the residents of Gilead no less than to those of Canaan.

West and East leave us with a paradox that, if swallowed whole, will give us the right balance. The western tribes argued that unity cannot exist with apostasy (verses 13 to 20), while the eastern tribes feared that fidelity cannot exist without unity (verses 21 to 29). This eastern emphasis stands behind Hebrews 10 verses 24 and 25 and is part of the reason Paul seared Peter and friends for ceasing table fellowship with gentile Christians (Galatians 2 verses 11 to 21).

A Satisfying Rsolution - veres 30 to 34

Finaly, the whole matter coems to a satisfying resolution (verses 30 to 34). Everyone seems pleased and relieved.

Phinehas speaks for the tribal committee: "Today we know that Yahweh is among us because you have delivered the sons of Israel from Yahweh's hand " (verse 31). The sign of Yahweh's presence is that his people have been kept from falling and so have been kept from his judgment ("Yahweh's hand"). Phinehas both commends the Gilead tribes and praises Yahweh; in eseence he says that we know God's presence when he protects us from his own judgment. That is exactly what happened at the cross and what is behind the doctrine of propitiation. How much more clearly can we know God is for us than when he shields us from his own wrath by placing us under the shelter of his Son's cross?

The sons of Israel are satisfied (verse 33). In fact, they bless God, evidently because their attack-and-destroy mission was no longer necessary (verse 33b). Hence they praise God for causing his peace to rule among his people (Colossians 3 verse 15).

The eastern tribes reaffirm the intention behind their altar: "it is a witness between us that Yahweh is God" (verse 34b).  In Old Testament faith there is no more crucial confession than "Yahweh is God" (see Deuteronomy 4 verses 32 to 40 and 1 Kings 18 verse 21, 24, 3, 37 and 39), just as "Jesus is Lord" (1 Corinthians 12 verse 3) stands at the centre of the New Testament faith. From the flow of the story we know that they mean to say, "Yahweh is our God as well as yours, and therefore we are one people." Joshua 22 declares that it is truth that unifies the people of God; apart from truth there can be no unity. So God's people here declare their witness to his truth.

Would that all the conflicts among God's people would end with such clear evidence of his presence, his peace and his truth!

Joshua - Staying on Edge - chapter 23

It is one thing for Israel to stay up for (perhaps) a 5 year conquest; it is another to maintain the vigour and vision over the long haul in order to complete the conquest and preserve its results.

Here, then, is the second of 3 assemblies with which the book of Joshua closes The emphasis remains on the necessity for fidelity to Yahweh in order to retain the land. Here an aged Joshua addresses Israel through her leaders in his last will and testament.

Sometimes it is useful to sketch the structure of development of a section of text in order to see in short compass where it is going. In chapter 23 Joshua sets forth an argument of continuing fidelity to Yahweh, which unfolds like this:

Anticipation of Yahweh's help - verses 1 to 5

Condition for Yahweh's help - verses 6 to 13

  First exhortation to fidelity - verses 6 to 8

  Motivation from grace: God-given success to date - verses 9 and 10

  Second exhortation to fidelity - verse 11

  Motivation from fear: God-inflicted disaster in the future - verses 12 and 13

Alternatives to Yahweh's help - verses 14 to 16

(Yahweh is faithful in judgment as well as in grace)

This outline should make clear the drive of Joshua's address. 

The Peculiar Responsibility of Yahweh's Witnesses - verses 1 to 3

Joshua sets himself in sharp contrast to Israel's leaders who remain: "I have become old, I have come into days but you have seen all that Yahweh your God has done ..." (verses 2 and 3) The burden of Joshua's exhortation to the leaders comes in verses 6 to 8; since they have actually seen Yahweh's work on behalf of Israel, they must be the spearheads of fidelity to him. It is a solemn time. Death is about to beckon Joshua; but he uses a last opportunity "that he might leave the pure worship of God surviving him". These men who have both seen Yahweh's mighty work in the conquest and will outlive Joshua (chapter 24 verse 31) bear a special responsibility to anchor Israel in spiritual faithfulness to the Lord and to spur Israel on to total occupation of the land; they must not allow any ecumenical movement to dilute and destroy Israel's distinctive faith and life (verse 7).

These leaders had seen all that Yahweh had done to "all these nations" (verse 3) and "had seen all Yahweh's great work which he had done for Israel (Judges 2 verse 7); but the time will come when these witnesses will, like Joshua, leave the earthly struggle behind (Judges 2 verse 10a). It is at that point that we will hear of another generation "who did not know Yahweh nor the work that he had done for Israel" (Judges 2 verse 10). Does that mean Joshua's men had failed? Had they been lax in passing on the stories of Yahweh the warrior who conquered Canaan? We do not know, though Joshua 24 verse 31 ("Now Israel served Yahweh all the days of Joshua and all the days of the elders who outlived Joshua") implies they were diligent rather than dilatory.

However, the fact that a faithless generation can arise out of the tracks of a faithful generation should impress us with how vital it is for one generation to, at least, pass on the amazing story of God's saving power and fearful judgment to the next, whether "they hear or refuse to hear" (see Ezekiel 2 and 3). While passing on the testimony of Yahweh's deeds cannot guarantee the fidelity of the next generation, the failure to pass it on will guarantee their unfaithfulness.

We, too, as witnesses to God's grace, have a peculiar responsibility. Unlike Israel's leaders, we did not see what happened the moment the priests feet touched the Jordan; we did not hear the roar of Jericho's crumbling walls; we did not hide in the ambush at Ai; we did not yell when the Beth-Horon bombs (Joshua 10 verse 11) fell. But we have the record of it - even more than Israel's leaders had. None of it is boring or tedious or dull, as though the next generation would only yawn. What is dull about a God who became flesh? Who did what no one had ever done - perfectly kept God's law? Who became the God-forsaken One in my place? Who trampled all over death? Who reigns now over the universe? This faith we much teach to our children, for Canaan has all sorts of evangelists calling for decisions to fertility worship and sexual freedom.

The Confident Assurance of Yahweh's Help - verses 3 to 5

Joshua first refers to the relatively recent past: "You have seen all that Yahweh your God has done to all these nations on account of you, for Yahweh your God - he is the one who has been fighting for you " (verse 3)  Then he anticipates the immediate future: "See I have allotted to you all these remaining nations as an inheritance to your tribes ... Now Yahweh your God - he is the one who will thrust them out from before you, and he shall dispossess them from before you, and you shall possess their land, as Yahweh your God has promised you" (verses 4 and 5).

A decisive conquest  - verse 3

A continuing occupation - verse 4 and 5

Yahweh has given rest - verse 1

Yet there is still work  - verses 4 and 5

These 2 emphases are not contradictory but complementary. Indeed, God had disclosed from the first that there would be of necessity, a gradual aspect in the conquest: "I will not drive them out before you in one year; otherwise, the land would become desolate and the wild beast multiply against you; little by little I will drive them out before you until you become fruitful and inherit the land" (Exodus 23 verses 29 to 30).

Joshua's object is not to explain the manner of the conquest but to furnish the basis for confidence. He wants those who remain to be sure of Yahweh's help. He grounds them in this assurance by appealing to Yahweh's recent activity (verse 3) and to his previous promise (verse 5; note "as Yahweh your God has promised you" refers to just such texts as Exodus 23 verses 29 to 30). both God's action and his word should support hem. Anyone who had seen Yahweh in combat at Jericho, Ai, Beth-Horon, Meronm, and Hazor should be able to trust him for the task that remains. And if God's promise had proven true to date, surely it was adequate for what lay ahead. Indeed Joshua does not stress Israel's bravado but exalts Yahweh's power. "Yahweh your God - he is the one who has been fighting for you (verse 3); "Yahweh your God - he is the one who will thrust them out." (verse 5).

Such is, of course, the plain logic of faith. Here is the consistent biblical pattern. Israel's confidence and assurance spring from remembering Yahweh's faithful words and deeds in the past - the God who so acted then is surely adequate for what comes next. And such "faithful" reasoning seems to be what Jesus expects of his disciples as well - that if Christ feeds 5000 men he can surely handle storms on the sea (see Mark 6 verses 51b and 52).

The Careful Obedience of Yahweh's People - verses 6 to 13

The bulk of chapter 23, however, concerns the careful obedience of Yahweh's people. Though Joshua may be addressing primarily the leaders (verse 2), he nevertheless addresses them as representatives of the people; thus what he demands of them he demands of every Israelite.

The Standard of Obedience

The standard of obedience is the word of God. "Therefore stand firm to keep and fulfill all that is written in the Book of the Law of Moses, never turning aside from it to right or left" (verse 6). In chapter 1 verses 7 and 8 this demand was laid upon Joshua; here he places all israel under it. There is not some higher obedience required of God's "full-time" servants while the rest muddle along on a lower plane. All the Lord's people owe compliance to all the Lord's law.

The Law of Obedience

In verses 7 and 8 Joshua specifies the supreme obedience that the law of Moses requires. Israel is to live in accord with all that the law of Moses demands (so says verse 6), and here is the most vital demand that the law requires (verse 7 and 8):

"that you not have dealings with these nations that remain with you, and you must not call upon the name of their gods or swear by them; and you must not serve them or bow down to them; rather to Yahweh your God you are to cling."

Here then is the particular form of obedience; this obedience must take the form of separation. Having social mixers with the Canaanites will only make fertility theology more available to Israel and accommodation to the local beliefs seem more natural.

Separation remains the form of obedience for God's new covenant people. This may begin with the general demand to develop a Christian mind (eg "Don't let the world around you squeeze you into its own mould, but let God re-mould your minds from within" (Romans 12 verse 2 Phillips) but also embraces specific acts and decisions, such as seeking only a Christian companion in marriage (1 Corinthians 7 verse 39). How many have pierced themselves through with needless sorrows by trampling on this latter command! The application of obedient separation in Christian experience is frequently difficult and sometimes agonising (since many of us already have a passion foe either laxity or legalism). But the difficulties or tensions do not negate the demand. we cannot be taken out of the world, but we must be kept from the evil one (John 17 verse 15).

Motives for Obedience

Frequently the Scriptures seek to move us to obedience by setting forth certain considerations, certain arguments, to bolster our will to obey. Jesus did this. No sooner had he said, "If anyone would come after me, he must deny himself and take up his cross and follow me (Mark 8 verse 334) than he appends 4 arguments for meeting this demand (Mark 8 verses 35 to 38). that is the pattern Joshua follows here; he asserts not only the standard and the form of obedience but the motives for obedience as well. In verses 9 to 10 he seeks to move Israel by the grace of God, while in verses 11 to 13 he appeals to the fear of God.

Verses 9 and 10 are reflective summarising what Yahweh has done for Israel in the recent past: "Yahweh has driven out from before you great and strong nations and not a man has been able to stand against you to this day; one of your men chases a thousand, for Yahweh your God - he is the one fighting for you ..." Hence, Israel's answer should be faithful obedience out of gratitude for Yahweh's recent goodness.

However verses 11 to 13 are prospective - and threatening. if Israel turns away and clings not to Yahweh but to these remaining nations and intermarries with them, then Yahweh will no longer enable Israel to complete the conquest. Rather these nations will prove to be as "as dangerous for you as a trap or a pit and as painful as a whip on your back or those in our eyes (verse 13). And at the last, Israel would perish from their good land.

Just as Joshua argues from the memory of Yahweh's goodness, so he appeals to the threat of Yahweh's judgment. Both the grace of God and the fear of God should move the people of God. 

The Utter Certainty of Yahweh's Judgment - verses 14 to 16

We continue with the element of threat and fear because Joshua does. He closes off his address, whether to our tastes or not, by emphasising the utter certainty of Yahweh's judgment. 

At verse 14 Joshua hits the climax of his exhortation. he reminds those surviving him of what they knew so well - the thorough faithfulness of Yahweh: "Not a single word has fallen of all the good words that Yahweh your God spoke about you; the whole has come about for you; not a single word of it has fallen".  What Yahweh has said he has fulfilled in detail. Now it is time for the benediction. But Joshua has not yet made his point: "And it shall be, he continues "that just as all the benefits that Yahweh your God has promised to you have come upon you, so too Yahweh will bring upon you all the disasters until he exterminates you from upon this good land that Yahweh your God has given you (verse 15). Such divine disaster would come should Israel break the covenant by serving and worshipping other gods, as verse 16 explains.

Joshua preaches to us that Yahweh's faithfulness is a two-edged sword (verse 15), that he is faithful both in grace and in judgment. Yahweh's fidelity is not displayed just in covenant blessing but in covenant judgment as well, by which he testifies that he has not let go of his people but pursues them even in their sins. We do not have a tame, safe God but one who is faithful to heal and destroy.Yahweh is holy and his threats are not empty gobbledygook.

The chapter begins with Yahweh's rest (verse 1) and closes, thanks to Joshua, with Yahweh's anger (verse 16).

Why is a negative ending sinful? Because it will make Israel feel badly about themselves? What difference does that make? We may not prefer unhappy endings, but there is nothing wrong with an unhappy ending if it leads us to faithfulness. Always the Scriptures hold before us both "the kindness and the severity of God" (Romans 11 verse 22); we forget either one to our peril.

Remember where you are - hanging as a graft on God's Jewish olive tree. Some of the natural Jewish branches were broken off because of unbelief, "but you stand fast only by faith" (Romans 11 verse 20). So no smirks; sackcloth, ashes and awe are due, for "if God did not spare the natural branches, neither will be spare you" (Romans 11 verse 21). Beware of thinking that Joshua 23 carries only Israel's address.

Covenant Renewal at Abraham's Place - Joshua chapter 24 verses 1 to 28

Here we are in Shechem, rubbing shoulders with various elders, judges, leaders of Israel, participating in the third assembly of God's people at the close of the book. and feeling solemn, for it's a solemn occasion: we are standing "before God" (verse 1) and we are about to hear Yahweh's word (verse 2a). It's a historic sacred moment. One feels both cold and warm at once. Who can describe how one of the seed of Abraham must feel standing in Abraham's Place?

3 Broad sections:

verses 2 to 13

verses 14 to 24

verses 25 to 28

The Review of Covenant History - verses 2 to 13

His survey centres upon crisis points in Israel's history, on threats ot Israel's welfare, each of which is met by Yahweh's intervention. This is a history that should never have happened. Only the grace and power of Yahweh explain why there was now an Israel to stand at Shechem and listen to a Joshua. So Joshua rehearses the story of the King's grace, which corresponds to the historical prologue of the ancient treaties. 

The Surprising Grace of God

Covenant history begins with the surprising grace of God - verse 2b and 3a. Abraham was plunged into pagan worship just as the rest - "They served other gods." Abraham is no more exempted from the guilt of the popular idolatry than Terah and Nahor. John Newton was right: grace really is amazing. So amazing that we can't believe it. 

"Then I took your father Abraham". That is the grace of Yahweh. It all started there - in unexpected, unimaginable, unexplainable grace. Abraham rose out of the desolate pit and miry bog of paganism only because Yahweh touched him "Abraham did not emerge from profound ignorance and the abyss of error by his own virtue, but was drawn out by the hand of God." That there is a people of God at all hangs on the single thread of the mere good pleasure of God, who, for no apparent reason, took hold of our father Abraham, the sinner.

The Gradual Pace of God

"And I multiplied his seed and I gave him Isaac" (verse 3b). It took 25 years just to get Isaac.

"I multiplied his seed, and I gave him Isaac, and I gave isaac Jacob and Esau" (verses 3b - 4a). Yahweh multiplies Abraham's seed by giving him 2 grandsons! That was after 20 years of childlessness for Isaac and Rebekah.

God does not appear to be in a hurry; he is not driven by the calendar or intimidated by the clock. Yahweh did multiply Abraham's seed but he did it slowly. He does what he promises but sometimes so gradually that we don't see his faithfulness. This is frequently God's way - to be "faithful in little" and even little by little. It might help our faith if we would fasten our eyes more on the fact than the degree of God's faithfulness or its speed. We easily lose sight of what Yahweh has done by demanding too much too soon.

The Mystifying ways of God

"I gave Esau Mount Sier to possess, but Jacob and his sons went down to Egypt" (verse 4b)

Why do Esau and his family, the non-covenant line, get their inheritance, while the covenant family (Jacob and Co) do not receive theirs - indeed they go to Egypt where, eventually they will be enslaved? Why do the covenant people experience hardship and slavery while others have their reward? Why do God's chosen ones experience the affliction while others enjoy their good things?

Hebrews 11 verses 32 to 38 illustrates this perfectly. That writer makes no bones about the astounding benefits God gives to faith: his people conquered kingdoms, shut lions' mouths, escaped the sword, routed alien armies, observed resurrections. Now that is the victorious Christian  life! That's what God does for his people who believe! Yet the writer continues with nary a semicolon: "Others were tortured ... some faced jeers and flogging ... they were stoned; they were sawed in two ... put to death by the sword ... went about in sheepskins and goatskins, destitute, persecuted and mistreated ... they wandered in deserts and mountains, and in caves and holes in the ground" that's what God does for his people who believe. Thus the writer makes no bones about the strange hardships God allows to faith. 

Neither scripture nor God speaking in scripure glosses over this mystery. Even in this overall survey of Yahweh's goodness to Israel we find this mystery. Esau received his possession: Jacob and his family went down to Egypt. The mystery must be seen both in and in light of the whole story. Weeping may endure for the night. 

The mystery itelf should lead us to adore our God. Why? Because when he rehearsed the story of his grace he doesn't hide the rough spots; he doesn't gloss over yhe perplexities; he doesn't omit the difficulties. he never erases the mysteries or dark times from the record. You can trust a God like that. Here is a straightforward, honest God.

God is kind enough to show us plainly that within the story of his grace we may meet with darkness. Not that we will relish the darkness. but a God that truthful can be truted to hold us in the darkness.

The manifest Poweor of God

Joshua outlines 3 major moents of that power:

Deliverance from Egypt - verses 5 to 7

  Sending of human instruments - verse 5a

  Infliction of the plagues - verse 5b

  Rescue at the sea - verses 6 - 7

Conquest east of the Jordan - verse 8

(see Numbers 21 verses 21 to 35)

Conquest west of the Jordan - verses 11 and 12

  Victory at Jericho - verse 11

  Victory over "two kings of the Amorites" - verse 12

The major impression Israel is to receive from this section is that the power is solely Yahweh's. Joshua makes the point deftly at the end of verse 12, summing up the conquest west of the Jordan: "It as not by your sword or by your bow". Don't begin to imagine that your own efforts achieved this. The praise belongs to Yahweh and his strong arm

the "rescue at the sea" section (verses 5 and 7 preaches the same point.

That is Exodus 14 in concentrate. And Exodus 14 stresses the utter helplessness of israel at the sea. In face it says that Yahweh himself placed them in that position of helplessness. Even though there is no certainty about precisely where Pi-ha-hiroth, Migdol and Baal-Zephon (Exodus 14 verse 2) were located, the general description in Exodus 14 verses 1 to 4 allows us to see the picture. Israel was going out the exit and Yahweh ordered them to "turn back" and campl "between Migdol and the sea" (Exodus 14 verse 2). Pharaoh would then think that Israel was "wandering around the land in confusion, hemmed in by the desert" (chapter 14 vrse 3). I

Why does God operate that way? To show, in a word, that salvation is of the Lord (Jonah 2 verse 9); "to make it clear that such an overwhelming power comes from God and not from us" (2 Corinthians 4 verse 7); to insist that "there is no place for human pride in the presence of God" (1 Corinthians 1 verse 29). Don't misunderstand: God's purpose is not to deform us into blobs of limp jello who only let go and let God, but to transform us into humble worshippers who gladly confess our "help comes from Yahweh, maker of heaven and earth" (Psalm 121 verse 2). God will sometimes box us up in our own helplessness in order ot show us we are not delivered by our own cleverness, insight, manipulation or anxiety but by Yahweh "who makes a way in the sea, a path in the mighty waters" (Isaiah 43 verse 16).

The Faithful Protection of God

In verses 9 and 10 Joshua alludes to the Balaam episode, reminding Israel of the faithful proteciton of God. Numbers 22 - 24

Israel had arrived at the plains of Moab, ready to enter Canaan. Balak, king of Moab, hired Balaam, a most successful diviner to come curse Israel. Balaam was to put the hokey-pokey, lickety-split on Israel, so that Balak could defeat them in battle. Balaam was a prophet for profit and though God at last permitted him to go to Balak, he made it clear that Balaam could do only what God directed or allowed (Numbers 22 verse 20), which might make it difficult for Balaam to be successful in collecting his check.

So that Balaam would realise just how much he was under Yahweh's control, God gave him extra tutoring on his journey to Moab. 3 times the angel of Yahweh stands in the road ready to plunge his sword through Balaam. And on each occasion Balaam's ass is his saviour - and gets punished for it.  The ass went off into a field, smashed Balaam's foot against a vineyard wall and finally lay down on the job. While Balaam was beating the daylights out of her, his ass asked what she had done to deseve such abuse. The Israelites knew that asses don't talk and that's why Numbers 22 verse 28 states that "Yahweh opened the mouth of the ass." It was an act of God. If God must make an ass talk to get Balaam's attention, he must have been pretty dense.

Then, as Yahweh had opened the ass' mouth, he opened Balaam's eyes and Balaam saw he was within an inch of death. Here is real irony, Balaam is the diviner, the seer, the one who perceives. Yet it was the ass who saw the angel of Yahweh while Balaam did not. The dumb ass was sharper than Balaam. The point of the narrative is that Balaam is the real ass.

The scrape with death evidently sobered Balaam and he got Yahweh's point: "Go with the men; but only the word which I bid you, that shall you speak". Balaam's lucrative heart longed to curse Israel, but he was held in God's vise grips. it is an awesome, helpless feeling - to be held in the crunch of Shaddai's hand. He could speak only Yahweh's will. And Yahweh's will was blessing for Israel.

The rest is history. Balak had amassed all the brass, pomp, and regalia to hear Balaam's magic curse. But every attempt brought only Balaamic blessing. Just as Yahweh says in Joshua's summary "But I did not want to listen to Balaam, so he kept on blessing you and I delivered you from his hand" (verse 10). 

So Joshua preaches to Israel, "Remember the faithful protection of God; remember how he shielded you from Balaam's passion and Balak's purpose." The same appeal applies to God's people in every age. The Balaams and Balaks assume different guises but the protection of God remains unchanging. Jesus says as much of his church: "I will build my church and the powers of death shall not prevail against it" (Matthew 16 verse 18). The same holds for God's people individually, though many of us have sometimes wondered where God's shielding hand was in our tragedy and losses. But my knowledge and yours is too fragmentary. if you knew what God has kept you from and what he has kept from you, you would have no trouble confessing how faithful his protection has been.

The Continuous Provision of God

The story of amazing grace includes the continuous provision of God.  We have a hint of this in verse 7 "and you lived in the wilderness a long time". What a load is packed into that clause! Half of Exodus and all of Numbers are compacted into those words. Their mere survival from Egypt to Canaan was nothing less than one long miracle.

However, Israel was not enjoying Yahweh's abundant provision in the land of promise: "And I gave you a land you did not toil for and cities you didd not build - and you began to live in them; you are now eating from vineyards and olive trees you did not plant" (verse 13). Here is abundant provision and it too flows from grace ("I gave); there is nothing automatic about it.

Combine the testimony of verse 7 and 13. Here is provision in necessity (verse 7) and in abundance (verse 13). But each is God's provision and all is God's sustenance. And please note how very earthy Yahweh's provision is: whether manna in the wilderness or vineyards in Canaan, it is food for covenant stomachs; it is land on which to settle and towns in which to have homes. Towns to live in and produce for food. How crass and unspiritual can we get? But God's people never get beyond that: daily bread and corn flakes and casseroles are the stuff for which Jesus teaches us to pray (Matthew 6 verse 11).

Such is the review of covenant history, the story of the King's grace.

Of course, since our God is ever adding "grace on top of grace" (John 1 verse 16), the historical prologue of his benefits gets longer and more amazing. Above all, the story of the King's grace now includes the act of the king's sacrifice. You can no  longer be your own, "for you were bought with a price" (1 Corinthians 6 verse 19 and 20). You now lead a life of innovative holiness and trembling awe, "knowing as you do that you were not ransomed from your empty way of life ... with perishable stuff - silver or gold, but with precious blood ... even Christ's (1 Peter 1 verses 14 to 19).

The logic of these New Testament texts presses the claim of grace upon us. This claim and call and argument of God's grace explains so much.  It explains why Galatians 2 verse 20 is such a long verse. Paul tried to stop ith the words "Son of God" but couldn't. He couldn't help himself; he had to add "who loved me and gave himself for me." It explains why the "immortal, invisible" of  1 Timothy 1 verse 17 is not so much doxological filler; it is the response of one who is utterly astounded at the overflowing grace of the Lord Jesus toward a viscious blasphemer who remains the foremost of sinners. God's goodness comes equipped with fetters and his people are glad to be its captives.

The Demand for Covenant Commitment - verses 14 to 24

These verses contain 4 statements by Joshua and 4 responses by Israel:

Joshua - demand - verses 14 and 15

  Israel - decision - verses 16 to 18

Joshua - caution - verse 19 and 20

  Israel - insistence - verse 21

Joshua - query - verse 22a

  Israel - acknowledgment - verse 22b

Joshua - demand - verse 23

  Israel - reaffirmation - verse 24

A Logical commitment

What sort of commitment does the covenant call for? It demands a logical commitment: "And now fear Yahweh and serve him in whole-heartedness and fidelity" (verse 14a). The "and now" places the response demanded in light of the grace displayed (verses 22 to 13). Fidelity to Yahweh is but the natural contemporary response to his abundant historical goodness. What else could one do toward a God who calls, delivers, protects and supplies? There is a compulsion about it. It is the only reasonable response to overwhelming waves of Yahweh's mercies. Israel is held in the grip of grace. They are almost coerced to faithfulness by sheer logic. We have, quite expectedly, the same pattern in the New Testament. It is in light of the lavish mercies of God depicted in Romans 1 to 11 that Romans 12 verse 1 and 2 calls believers to their only rational response.

An Exclusive Commitment

There is no doubt about what Joshua is after. That word serve (Hebrew 'abad) appears 7 times in these 2 verses. Israel must decide whose slaves they will be.

Joshua appears to do a strange thing Joshua calls Israel to "serve Yahweh" (verse 14). But if Israel will not serve Yahweh, they must at least choose some god(s). He presses Israel to the wall; they must come down somewhere. if not Yahweh, the real historical God, then they must choose either the ancestral Mesopotamian gods or the contemporary Amorite ones. The conservatives who were fond of tradition, of what had stood the test of time, who yearned for the "faith of our fathers" might vote for Mesopotamia. The liberals with their yen for relevance, for being in step with the times, might prefer to identify (as an act of goodwill) with the current social milieu and enter into dialogue and worship with the Amorites. But you must choose; if not Yahweh, then take your pick from "these dunghill deities" (Matthew Henry).

He says "Serve Yawheh; but if you won't, choose which non-gods you will serve." You will say, "but that's stupid; choosing between pagan gods is really absurd." Joshua retorts "That's precisely my point. If you reject Yahweh, you are stupid and the only options left are so absurd that they make no sense at all." Joshua is not driving Israel from Yahweh's service but seeking to shock them into being his slaves forever. And sometimes shock treatments work better than predictable preaching. 

No matter what Israel does, Joshua has taken his stand: "But I and my house, we are going to serve Yahweh (verse 15b). Popular opinion may differ; it makes no difference. Here is where I come down - no matter what.

Joshua pushes Israel in his own creative way to an either/or commitment. If they are going to serve Yahweh, then they must "put away the foreign gods among them" (verse 23). it is all or nothing. Israel must give themselves completely to Yahweh or not at all. There can be no compromise on this point. They must consider whose slaves they will be

A Cautious Commitment

Look at how Israel responds in verses 16 to 18. To Joshua "I and my house" (verse 15) they add their "we too". But then Joshua does something no decision-loving evangelist should ever do. To israel's "we too" he opposes his "you cannot" (verse 19). If Israel gives herself to Yahweh it must be in a cautious commitment.

Joshua's is a shocking refusal. "You cannot serve Yahweh, for he is a holy God; he is a jealous God; he will not go on forgiving your rebellion and your sins" (verse 19). If you desert him, he will consume you (verse 20). Don't lightly mouth your profession of faith, Joshua is saying "Don't you realise the sort of God you are dealing with? He is a holy, jealous God. You don't dare come to him thinking, "though it makes him sad to see the way we live, he'll always say, "I forgive". Joshua seeks to put decisions down that blathering self-confidence that makes emotional commitments rather than shutting its mouth and counting the cost.

"You cannot serve Yahweh". Neither Israel nor the church could hear a more beneficial word than that.

 One of the healthiest things a Christian can do is to doubt and question his easy expressions of commitment.

Joshua's purpose is not to drive us from Yahweh but to him. Only we must not make our commitment easily, lightly, flippantly, casually, but cautiously and fearfully.

The wonder of Covenant Religion - verses 25 to 28

These verses contain certain predictable elements of covenant and treaty ratification. There was, evidently, the customary sacrifice, for that seems implied in the language of verse 25a "So Joshua cut a covenant with/for the people on that day." There was the written document, for "Joshua wrote down these words in the book of the torah of God (verse 26a). And then there stands a silent witness - a huge stone (verses 26b - 27). In pagan treaties the various gods are summoned as witnesses. Biblical religion, however, has "de-godded" the pagan pantheons and thus drastically reduced the available witnesses! So heaven, earth, mountains and stones have to do.

Notice the significant place where this covenant renewal occurred - at Shechem (verse 25); more precisely, at "the sanctuary of Yahweh" in Shechem (verse 26). Go back to Genesis 12 verses 6 and 7. it was here at Shechem that Yahweh promised Abram, "To your seed I will give his land" (Genesis 12 verse 7).

Now, 600 years (plus or minus) later, here is Abraham's seed at Promise Place - Shechem - having the land - no falling words.

But the real wonder of covenant religion is that there is any covenant at all. For Joshua to take the lead in renewing the covenant means that there must be a covenant to renew. But whoever heard of a covenant-making God? Where can we find a covenant God, a God who, as Alec Motyer puts it "makes and keeps promises"? Where do we hear of a God who binds himself by covenant to a people? Where is there such an unusual God? Only in Israel. Your knees should bend and worship begin: "Who is a God like you ...?" (Micah 7 verse 18; 1 Kings 8 verse 23).