(80) March 21: Joshua 1-3 &
Luke 1:57-80
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the parallels between Joshua and his acts,
and Moses and his.
To ponder:
With Moses dead God’s call to Joshua to “get ready to cross
the Jordan” readies us for God to fulfil the next stage of his promise to the
patriarchs. Just as Abraham paced the land and was told its borders in his
dream, so God will give Joshua “every place where you set your foot,” outlining
the territory. And the language that ended Deuteronomy is repeated: None will
stand against him. God will never “leave” him nor “forsake” him, and he is to
be “strong and courageous.” Here we see Joshua exemplifying everything that
might be said of or to the nation. Indeed, he is not to turn right or left from
the law, but keep it in his mouth, meditate on it and carefully obey it with
the promise that he will be prosperous and successful. The principle is that
God brings his people to their inheritance by a righteous leader they must obey
and emulate.
Joshua
commands the people to get ready, urging the two and a half tribes due to live
east of the Jordan to fulfil their commitment to help the rest possess the land.
Having been affirmed as Moses’ replacement by the LORD, Joshua is then affirmed
by their commitment to obey him, “just as we fully obeyed Moses,” and put those
who rebel to death. So we heed the call of Jesus (the greek for Joshua) to
establish his kingdom through his word.
At the
heart of the Rahab story is her confession of faith (2v9-13). God’s intent that
the nations know that he is the LORD has been fulfilled. They have heard of the
Exodus and Israel’s victories, and are fearful. And Rahab at least can say “the
LORD your God is God in heaven above and on the earth below” – ie. he is God of
everything. For this reason, patterning our response when hearing of God’s
deeds in Christ, she knows that God’s judgement on her city is certain and asks
for kindness and salvation for her and her family. Their later salvation shows
that although God commanded that every person living in these Canaanite nations
were be destroyed, he was nevertheless willing to save those who looked to him
in faith.
Strikingly, this salvation comes
only because the spies speak to Joshua and he later orders it (6v22). And so we
see a particularly sinful non-Jew saved from judgement by calling on God’s agent
of judgement and salvation. And what grace and encouragement that this
prostitute not only takes her place amongst those listed as models of faith for
us (Heb 11v31), but is an ancestor of Christ himself (Matt 1v5). Whatever our
sin, this is how fully the believer is accepted by the Lord.
The events
pattern the Exodus, not only affirming Joshua, but God’s continual readiness to
fulfil his promises to this generation. Rahab brings her family into her home
and puts a scarlet cord in the window just as the Israelites had to remain in
their homes and cover the doors with blood. And so this Gentile family
experience their own passover. Israel then follow the presence of God signified
by the ark just as they followed the pillar of cloud and fire, and they cross
the Jordan as they did the red sea. And this time there is faith. Rather than
displaying terror as when spies first investigated the land, these spies are
confident of victory. The parting of the Jordan was a particular sign: First,
it accredited Joshua, exalting him “so they may know that I am with you as I
was with Moses.” Second, it affirmed that “the living God” was “among” Israel
and so would “certainly” drive out the nations. So we are encouraged that with
each generation God is no less ready to save.
Praying it home:
Thank God for his continual willingness to save even the
worst of sinners. Call on Christ for the salvation of any children close to you,
just as Rahab called on Joshua through the spies.
Thinking further:
God’s promise to Abraham (Gen 12-17) was to bless the world
through one of his seed, by making Abraham into a great nation (people) who
would live under God’s rule, inhabit a promised land (place), and be governed by
future rulers. Abraham’s descendents have become the nation, and have received
God’s law so they might live under his rule. The book of Joshua will now relate
how they finally inherit the land. Moreover, like Moses, we see Joshua taking
his place as God’s ruler, looking us forward to the Judges, Kings and
ultimately to Jesus. He brings the nation formed, renewed and ruled by him,
into the new creation.
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(81) March 22: Joshua 4-6 &
Luke 2:1-24
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what God displays about himself.
To ponder:
The echoes of Exodus continue. After passing through the
Jordan twelve stones (representing the twelve tribes) are taken from the middle
of the river as a “sign” to future generations of what the LORD did. It is
stressed “everything” is done as God commanded. 40,000 cross ready for “war,”
with the tribes due to settle east of the Jordan in the front. After all are
safe, the priests follow from the middle of the river where they were standing
with the ark, and the waters return. This must have been astonishing to witness
and clearly no coincidence. By this means God “exalts” Joshua, who is then
“revered” like Moses. God also shows his power to “the peoples of the earth”
and moves this generation of Israelites to fear him. Immediately we then read
that “the hearts” of the Canaanite kings sank. No doubt this helped them to
yield more quickly to Israel. God’s defeat of evil in the hearts of his people
now serves as a witness to others of his power (1 Pet 2v12).
Just as
Israel left Egypt after the previous generation were circumcised and celebrated
the Passover, so this generation do both, demonstrating that the goal of their
salvation from Egypt has been reached. This is also seen the following day when
the people first eat the “produce” of the land and find God’s provision of
manna stopped.
By being circumcised Israel keep
the covenant with Abraham, affirming it is being fulfilled, and ensuring all are
right with God before looking to him to fight for them. By declaring this
“rolled away the reproach of Egypt” God declared it marked Israel as finally
free and even purified from their time in Egypt, ready for their new life in
the land. Baptism marks a similar dying of the old self and coming alive as a new
creation (Col 2v9-15, 2 Cor 5v17).
The people are camped just east
of Jericho at Gilgal. As Joshua goes near the city, he mysteriously meets an
angelic “commander of the army of the LORD.” In repeating God’s words to Moses
at the burning bush, it seems he represents the presence of God himself. This
would have reassured Joshua greatly that God fights for him. And the theme of
assurance runs through the next chapter as God declares he “has” delivered
Jericho to him.
The seven day encirclement may
hint of the days of creation, signifying that the land is just that for God’s
special people. For six days the armed men march round once, with seven priests
following in front of the ark, representing God’s presence. On the seventh day they
do this seven times, with the priests blowing the trumpets, and ending with a
long blast and a shout from the people that topples the walls. God had
instructed Israel previously to sound trumpets on entering battle so that he
remembers and rescues them (Num 10v9). And the “shout” was probably a cry of
victory (Num 23:21, Jos 6v16). It is that easy for God to defeat his enemies.
The detail stresses God’s
instructions were carried out, and Jericho devoted to him: the people killed,
the valuable items put in God’s treasury and the city and all else in it
burned. Only Rahab and her family are saved. Initially they are put outside the
camp as ceremonially unclean, but then live “among the Israelites.” 6v25
signals that the book was written in her lifetime.
Joshua’s curse displays the
absolute nature of God’s judgement. Jericho could be used for inhabitation
(18:21), but not be properly re-established as it once was (1 Kgs 16v34).
Praying it home:
Thank God that we are new creations in Christ. Pray that you
would trust God always to fight for you against the world, the flesh and the
devil.
Thinking further:
The appearance of the “commander of the army of the LORD” is
intriguing. Elsewhere we see that there is some sort of correspondence between
what goes on in the angelic realm and the affairs of nations on earth. Indeed,
in Daniel 10v12-14 the word “prince” is the same as “commander” here. However,
this individual looked so like a man that Joshua simply quizzed him. Yet
hearing who he was, he revered him as one should God. Moreover, the instruction
to take off his sandals suggests Joshua is as close to God as Moses was when at
the burning bush. The “man” may therefore be “the angel of the LORD,” or even
the pre-incarnate Christ. Whatever, by taking the form he did with drawn sword
and describing himself as the “commander” of God’s armies, he is reassuring
Joshua that God fights for him.
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(82) March 23: Joshua 7-8 &
Luke 2:25-52
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how these events differed from the
taking of Jericho.
To ponder:
“But” causes the heart to sink as chapter 7 begins. So soon,
Israel compromise in unfaithfulness. Due to their unity as a people, in which
all are responsible for one-another, God’s anger burns against the nation
because of the sin of one man. Ai should have been taken easily. Only a few men
would be needed. But Israel
are “routed.” Having expected God to bring victory as easily as in Jericho,
this left the people despairing and Joshua mourning. He reasons this will
embolden other nations to destroy Israel, keeping God’s name from being
honoured through them.
Like Joshua
we can despair too quickly when our plans for the mission of the church don’t
go as we hoped. But this doesn’t mean the church will fall. God’s rebuke of
Joshua shows he should have recognised there was a reason God didn’t bring
victory. And in this case it was sin. God’s covenant had been violated as he
hadn’t been loved, his specific commandment about devoting everything to the
LORD hadn’t been obeyed (Deut 20v10-18), and the commandments against theft and
covetousness had been broken (7v11, 21). Just as our sin can hinder our
prayers, so it can hinder what God might do through us (Jam 4v3). Indeed,
unless the church wears the “breastplate of righteousness” it will not stand
against the devil schemes (Eph 6v11, 14).
God’s
selection of Achan’s family was probably by lot. He is urged to glorify and
praise God by speaking the truth. Achan, is then stoned, followed by his
children and animals. They, the booty and all else he had was then burned and
buried. The destruction of the children is hard. But this punishment does not
preclude the possibility of their ultimate salvation. As seen previously, the
equivalent purification within the church is through excommunication or
repentance (1 Cor 5v1-13).
With the
sin duly dealt with God now affirms he has “delivered” Ai to Joshua, who should
not fear. But something fundamental has changed. Israel
are now allowed to keep the plunder. Knowing their liability to unfaithfulness,
this seems to be a merciful accommodation to their weakness, keeping them from
future disobedience over plunder, and so from defeat. Similarly Jesus stated
God permitted certain things because “their hearts were hard” (Matt 19v8). This
same patience holds back God’s final judgement (Rom 2v4).
The space given to this event
builds the tension towards victory, bringing home the point that it is only if
sin is dealt with that God will enable Israel to overcome. Indeed, his commands
and directions in the battle are stressed (8v8, 18). As instructed, the plunder
was kept but the city destroyed. The king was hung on a tree as a sign of being
under God’s curse, taken down at night to keep the land from being contaminated
(Deut 21v22-23), and covered in rocks. As with Jericho, the permanent “ruin” of
the city speaks of the coming everlasting destruction.
Some time later the people reach
the centre of the land and fulfil Moses’ instructions in Deuteronomy 27v11-26
(8v30-33). This solemn recounting of the entire law, around the ark of God’s
presence and with its blessings and curses, stressed all the more the need for
absolute obedience if the land is to be wholly possessed.
Praying it home:
Thank God that although he will judge all sin, he is patient
even with unbelievers. Turn from any particular sins in your life, asking God
to enable you to obey so that he might use you fully.
Thinking further: The Holy Wars
Once more we are faced with God’s command to totally destroy
an entire group of people. We should first acknowledge that our feelings here
are not unjustified. In truth, they reflect God’s own attitude as one who takes
no delight in the death of the wicked, but desires instead that they turn and
live (Ezek 18v23). However, we should not let these feelings keep us from
thinking biblically and with perspective about these wars. They are shocking.
However the Canaanites were not just the same as any other people. We are told
their sins had become particularly severe, warranting their destruction in
judgement (Gen 15v16, Deut 9v4-6). Some of those sins are listed in Leviticus
18, and include extreme sexual depravity and even child sacrifice. Witnessing
the destruction of the Canaanite peoples should sober us up when we see similar
sins committed in our culture, but drive us to repentance too, knowing we all
deserve condemnation. And we must recognise that God’s judgement on the
Canaanites is still on a much smaller and milder scale than the flood or the
final judgement that Christ will execute. Moreover, Rahab’s response shows it
is quite possible that amongst those killed in these wars there may have been
some who looked in faith to Israel’s God, and so ultimately received salvation.
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(83) March 24: Joshua 9-10 &
Luke 3
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what is and isn’t commendable about
Joshua’s dealing with the Gibeonites.
To ponder:
“All” the kings west of the Jordan form an alliance against
Israel – except for the Hivites living in the city of Gibeon. Deuteronomy
20v10-15 required Israel
to offer peace terms to more distant cities, so the Gibeonites send a
delegation who by disguise and deceit imply they have travelled a large
distance, and persuade Joshua to make a “treaty” with them. Here Joshua failed
to apply God’s law in two ways: He did not inquire of the LORD through the Urim
and Thummim (Num 27v18-21), and was quick to make an “oath.” For this reason
Israel did not uncover the “ruse” and so could not destroy the Gibeonites for
fear of God’s “wrath” actually coming upon them for breaking their oath. Instead
they put the Gibeonites to labour (Deut 20v11) at the “house of God,” cutting
wood for burning on the altar, and carrying water, probably for the
purification rituals (9v23, 26). There is irony here. This is Noah’s curse on
the Canaanites (Gen 9v25). But by it they experience the blessing of serving
God’s house.
In building
the kingdom, the Christian faces numerous complexities requiring a godly
response. These require much prayer for wisdom (Jam 1v5-8) and seeking God’s
will in scripture to know the best way forward. Moreover, if a bad decision has
been made, this doesn’t justify disobeying God’s will in some other area to
rectify it, especially in breaking commitments made to non-Christians, which
inevitably compromise one’s witness. Israel’s faithfulness to the oath would
have proved the integrity of the people and been an encouragement to truly
distant cities to seek a treaty with them.
Hearing of
all this, the kings of various other cities formed an alliance to attack
Gibeon. It seems they worried that the Gibeonites might now assist Israel
(10v2). Gibeon then asked Israel for help and Joshua honoured their treaty. He
took his “entire army,” but was reassured by the LORD not to be afraid for he
had given them into Joshua’s hand. Three times it is stressed God fought for
Israel: He threw the enemy into confusion, “hurled large hailstones down on
them from the sky,” and in response to Joshua’s request to the sun and moon,
doubled the period of sunlight so that Israel could finish the job! It is then
declared “Surely the LORD was fighting for Israel!”
In the
clear up, the five kings were blocked into the caves in which they were hiding
whilst Israel destroyed their armies. But a few escaped, leaving us wondering
if Israel will ever fully conquer the land.
As Israel return
to camp, the picture is of peace in which “no-one” uttered a word against
Israel. The Kings are brought forward. Joshua gets his commanders to put their
feet on their necks as a memorable illustration that they need not fear but
must be courageous as God will do this to all their enemies. The Kings are then
killed in line with those under God’s curse (Deut 21v22-23), and the utter
destruction of Makkedah and the other southern cities is recounted – all as God
“commanded.” The astonishing nature of this is stressed. Joshua “subdued the
whole region” in “one campaign.” And all “because the LORD, the God of Israel,
fought for Israel .”
They then returned to Gilgal.
Once more
this affirmed Joshua as God’s chosen leader and encouraged Israel that they
could achieve absolute victory if God fought for them. Again, we can be
encouraged of the absolute victory God has achieved over sin, death and the
devil, and will bring to completion when Satan is finally crushed under our
feet (Rom 16v20). That victory is also won by his governance of creation, but
in resurrection and re-creation.
Praying it home:
Thank God that he exercises all his power to ensure absolute
victory of his enemies. Pray for wisdom about how to act in a godly manner in
your interaction with non-Christians.
Thinking further: The sun standing still
This event has led to much speculation. Some suggest
10v12-13 is just a poetic way of describing how the victory was brought about
through an “all-night march” (so unhindered by the moon) and a day long battle
(the sun standing still). However, the text must determine our understanding,
and there are numerous suggestions this event is being portrayed as a literal
miracle. It is stressed Joshua’s command is said in Israel’s presence and the
event recorded in the “book of Jashar” as if to highlight there were two
witnesses to its occurrence. Moreover, v13b-14 restate the event in non-poetic
language and explicitly state there has never “been a day like it” when the
LORD listened to someone like this. Furthermore, if the language was just
describing Israel ’s
endeavours by night and day it was hardly proof of God fighting for Israel ,
nor more impressive than the raining down of hailstones.
So it seems we must understand
that the day was in some way literally extended and the night delayed in
response to Joshua’s words. Indeed, there are some records from other ancient
cultures that suggest exactly this. Although an actual slowing of the earth’s
rotation would have huge repercussions on weather, ecosystems and life, it is
quite possible for the God who “sustains all things by his powerful word” (Heb
1v3) to ensure it didn’t. However, we do not need to presume this was how this
miracle was affected. The language could describe the continuance of light and
absence of darkness due to some astronomical phenomenon, or even the display of
God’s glory that will mean there is no need for a sun in the new creation.
There is always a danger that Christians tie themselves in knots trying to
explain miracles. The point is that God is “able to do immeasurably more than
all we ask or imagine” (Eph 3v20), and so can certainly complete his defeat of
all evil and our establishment in our own inheritance, the new creation.
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(84) March 25: Joshua 11-13 &
Luke 4:1-32
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider why Joshua didn’t need to be afraid.
To ponder:
A “huge army” of a broad alliance comes against Israel. God
promised Abraham descendents as “numerous as the sand on the seashore” (Gen
22v17). So describing this army that way stresses their equivalence to the
people of God, and their threat to the promise. But, probably through a prophet
(Deut 18v14-22), God again told Joshua “do not be afraid.” And he needn’t be: First,
because God promised to hand the enemy over slain. Second, because God had
brought about their hostility himself. He had “hardened” them so that they
would not make a treaty with Israel ,
but rather be “destroyed” by the LORD in judgement – just as with Pharoah
(11v20, Ex 10v1-2).
Our
struggle against the principalities and powers, and those who follow them, can
bring genuine fear of falling into sin, of falling away from Christ, or of
hardship or persecutions inflicted on us or our families. As with Israel, we
cannot expect to pass into our inheritance without a battle, nor without some
wounds. But we need not fear as God has promised these enemies will be
destroyed, and if we trust him, we will overcome. Moreover, we know that even
their hostility is somehow part of his purpose (Eph 1v11). Indeed, Paul writes
that just as with the Canaanites, God hardens those who reject the truth by
sending them “a powerful delusion” so that they will be rightly “condemned” for
their sin (2 Thess 2v11-12).
In
defeating this alliance it is repeated that Joshua did just as “the LORD
commanded.” 11v13 probably refers to the fact that although their cities were
destroyed, only Hazor was burnt, so the mounds (or ruins) of the others could
be inhabited (Deut 6v10).
There are
hints that the lists of kings and perhaps battles in Joshua is not exhaustive.
But we learn Joshua “waged war…for a long time, ” taking “the entire land,” and
especially that of the Anakites that Israel
had failed to take when first on Canaan ’s border
(11v21-22, Num 13v22). The land then “had rest from war” (11v16, 23). Having
said this, after the defeated kings east and then west of the Jordan are
listed, 13v1 tells us that God told an elderly Joshua that “there are still
very large areas of land to be taken.” So although Joshua brought the land
under general Israelite control, it was down to future generations to bring about
the complete defeat of its peoples. Indeed, God had promised it would take time
(Deut 7v22).
To
different degrees this is the experience of Christians. Until Christ returns
our work of evangelism will never be completed, nor our battle with sin. We can
never sit back and declare “job done.” We must keep waging war against the evil
one by preaching the gospel to others and holding to it ourselves, for it alone
is the power of God for salvation.
After an
outline of the land to be taken God again promises to “drive out” those from
certain regions. He then stresses that all “this land” (ie. 13v2-6a) must be
allocated to the nine and a half tribes due to settle west of the Jordan, and as
instructed. The allocation of the land east of the river to the other two and a
half tribes is then outlined. But, with a hint at Israel’s failure to properly
complete the task, we read of those not driven out who continue to live amongst
them (13v13) - a potential snare (Deut 7v16). Levi’s inheritance comprises not
land, but their privileged service of God (13v33) and “the offerings” made by
fire. This may refer to the portion of the grain offerings the priests received,
or the tithes the Levites received to maintain them as they looked after
everything involved in offerings.
Praying it home:
Thank God that although we may suffer as Christians, we need
not fear being overcome. Pray for Christian you know who are suffering or being
persecuted, that they would be confident of this, looking to the Lord to fight
for them.
Thinking further:
For the NIV Study Bible introduction to Joshua click
here.
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(85) March 26: Joshua 14-15 &
Luke 4:33-44
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider why this detail is included.
To ponder:
Finally the land west of the Jordan is received as it is
allotted to the nine and a half tribes. This is done by “lot” stressing God is
apportioning it. Having it witnessed by the High Priest, Joshua and the “heads
of the tribal clans” also affirmed it was being done fairly. Because the Levites’
inheritance is their work and its provision, all they receive are their towns
and the surrounding land for their livestock (Num 35v1-5).
Caleb is
described as a “Kenizzite” which would make him a Canaanite (Gen 15v19).
However 14v1 suggests he is from Judah so the word may mean he was just a
descendent of someone called Kenaz. He recounts God’s promise that he receive
the “hill country” he spied out forty years previously (13v17). It is
repeatedly stressed that this is because he (and Joshua) followed God
“wholeheartedly.” Indeed, Caleb affirms he is as “strong” and “vigorous” for
battle at eighty five as he was then, expressing the very faith Israel previously
lacked with respect to driving out the Anakites (Num 13v28)! No doubt this
portrays Caleb as displaying the very attitude Israel should. Caleb therefore
looks to Christ, who readily and courageously gave his life in wholehearted
service of God, that we might possess our future inheritance. Moreover, it
challenges us as those in Christ to readily expend our energies for God’s
kingdom in the same way.
Once more
affirming Caleb, Joshua blesses him and gives him Hebron. And we read a second
time “the land had rest from war” completing Joshua’s endeavours. The allotment
of the land to the rest of the tribe of Judah is then outlined first, assuming their
supremacy according to Jacob’s blessings, after Reuben, Simeon and Levi’s
disqualification due to their sin (Gen 49v3-9). The detail is necessary to
protect against future disputes. It also brings home how God fulfilled his
promise by giving the land.
Particular space is given for how
Caleb overcame the Anakites, later leading to land being given to his
courageous brother and his wife (Caleb’s daughter). Strikingly the chapter ends
noting by contrast that “Judah could not dislodge” those “living in Jerusalem.”
Once more this looks to Israel’s failure to completely take the land, with the
ensuring danger of being led astray. By doing so, it would have urged future
generations to emulate Caleb and Othniel as we’ve already mentioned.
Praying it home:
Thank God that because of Christ’s courageous sacrifice, he
will certainly raise us from death to inhabit the new creation. Pray that we
would serve him wholeheartedly and courageously now like Caleb and Othniel,
ready to sacrifice ourselves for the building of his kingdom.
Thinking further:
To see a map of the allotment of the land, click
here.
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(86) March 27: Joshua 16-18 &
Luke 5:1-16
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what we’re told about Israel’s taking of
the land.
To ponder:
Although the second youngest son, Joseph was second to Judah
in importance (Gen 49v22-26). So the allotment given his tribe comes next,
divided between his two sons (the two half-tribes). Again, we see the
allocation is done by lot, and that potentially contentious allocation is
detailed (17v3-6).
What stands
out however, is Israel ’s
failure to fully take the land. Ephraim didn’t “dislodge the Canaanites living
in Gezer” who remained amongst them doing forced labour. Likewise, Manasseh
were unable to occupy certain towns, and when stronger could also only subject
the Canaanites there to labour. Moreover, when the people of Joseph requested
more land because they were so numerous, they held back from taking the land
Joshua said they could have because the Canaanites had “iron chariots.” So the
continual taking of the land is put very much down to Joshua’s faith and
courage rather than the peoples’. He responds that Ephraim and Mannaseh are
“numerous and very powerful,” and “will have” this extra land, encouraging them
that they “can drive” the Canaanites out.
One thinks of Christ sending out
his disciples or Paul’s encouragement of Timothy that God did not “give us a
spirit of timidity, but a spirit of power, of love and of self-discipline” (2
Tim 1v7). As our future inheritance is essentially “the earth” (Matt 5v5), an
equivalent work to Israel driving out the nations and doing this fully is our
work in evangelism and in ensuring the church is completely rid of the beliefs
and behaviour of the world. Whether church leaders like Timothy or not, in
God’s strength we are all called to be ambitious in this, giving ourselves
unreservedly to it. And as we face an increasingly secular culture, we should
not shrink back as the Israelites did, but recognize that God will build his
church nevertheless.
Chapter 18
begins with Israel gathered at Shiloh and setting up the Tent of Meeting there.
This is the first specified “place of God’s name” – as Deuteronomy put it. In
that context, we’re told “the country was brought under” Israel’s control. The
picture then is of Israel finally settling with a degree of stability and
peace, and God’s presence firmly in the heart of the land, rather than roaming.
How much more stable, once Christ, the ultimate place of God’s presence sat
down at his Father’s side. It signalled that his work was completed, and all he
promised certain (Heb 1v3).
This is not however the case for Israel.
Joshua displays some frustration that seven tribes have still not received the
land God “has given” them. So he asks the people to appoint three men from each
tribe to survey and describe the land. Joshua will then allocate it by lot “in
the presence of the LORD” at Shiloh. Throughout then, we are reminded that
because we also tend towards faithlessness and fear, being slow to act and quick
to leave the work of the kingdom only partially done, we need Christian leaders
to keep us to the tasks mentioned above, not just encouraging us, but sometimes
directing and organizing us. But we should note too, that things should not be
this way. Rather, as Joshua would have preferred, we can take the initiative - to
the delight of our leaders!
Praying it home:
Thank God that for the leaders he has given you and the
church in general, to keep you to your task. Pray that you would not shrink
back or be slow to serve, but delight your leaders by being forthright in
evangelism and ministry within your church.
Thinking further:
None today.
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(87) March 28: Joshua 19-20 &
Luke 5:17-39
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how Israel’s failure to fully take the
land is hinted at.
To ponder:
In the lot to allocate the surveyed land to the remaining
seven tribes, Benjamin is drawn first, then Simeon, and so on. Simeon’s share
is part of that given Judah. This may reflect Jacob’s prediction that because
of Simeon’s violence in Genesis 34, his descendents will be “scattered” and
“dispersed” in Israel (Gen 49v7). Whatever the case, the inheritance is
allotted fairly, according to number. Judah
have too much, so Simeon gain some of their portion.
We’re told
Dan have “difficulty in taking possession of their territory,” once more implying
a degree of faithlessness on their part. This is given as the reason for their
taking of Leshem and renaming it Dan. It seems this was acceptable, as this
city was included in their inheritance (19v48).
The
allocation ends with Joshua being given his portion. As with Caleb, it seems
God’s “command” was simply that he receive an inheritance, allowing him to
choose where it is. So Joshua gets “what he asked for,” a special mark of God’s
favour to him.
The NT hints that our experience
of our eternal inheritance may depend on our faithfulness too (Lk 19v11-19, 1
Cor 3v12-15). But however it is allocated, it will be done fairly.
The account
of the allocation of the land ends with it being affirmed once more that all
this was done in God’s presence and with Joshua, Eleazar and the tribal heads
as witnesses. It may have been in this context that God instructed Joshua to
tell the Israelites to “designate” the “cities of refuge” to which those
committing manslaughter could flee to escape those who might avenge what
they’ve done. What’s added to previous instructions on the cities is the
requirement for the perpetrator to state his case to the elders at the city entrance.
This seems to be a preliminary hearing prior to a later one before a more
formal assembly (Num 35v12, 24). This may anticipate elders from the town where
the killing occurred reporting it as a murder before the man arrived (Deut
19v11-12), and might require the elders of the city of refuge to immediately
hand the man over to them. Certainly, if the act was one of unintentional
manslaughter without “malice aforethought”, the elders are instructed not to
hand the man over to the avenger. And such refuge is to be provided for aliens
as well as Israelites. So the impartiality of God’s justice is to be displayed
and ensured. Whatever injustice we might experience in this life, we can be
sure he will grant yes justice in the end.
Interestingly,
God had said that if Israel managed to take more territory, they were to
designate a further three cities (Deut 19v8-9). The fact that these are not
mentioned, shows Israel have not done all they might have.
Praying it home:
Thank God that his justice is impartial and right. Pray that
you would prove faithful in seeking to achieve much for the Lord.
Thinking further:
None today.
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(88) March 29: Joshua 21-22 &
Luke 6:1-26
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note in what ways we are being told God’s
promises have been fulfilled.
To ponder:
The Levitical towns are now requested from the allocation
team at Shiloh, according to God’s command in Numbers 35. They are divided
between the descendents of Levi’s three sons (Num 3v17). However, there are
four groups, as the Kohathite clans are split between the priests (descended
from Aaron) and the others. The varying number for each group may reflect
variances in population, so the inheritance is proportionate. However, the
total of forty eight reflects an even spread amongst the twelve tribes, and on
both sides of the Jordan. The primacy of the priests is seen in their being
chosen first. It is noted that one of their cities is taken from Caleb’s
inheritance.
Again, all
is done “as the LORD commanded Moses.” This is key in considering the
conclusion at this point in the book (21v43-45). Israel had kept the covenant and
so God had fulfilled his promises. Joshua had been careful to keep God’s law,
and so been prosperous and successful (1v7-8). Indeed, it is stressed God had
given “all” the land he had sworn to give, granting rest on “every” side, with
“not one” of Israel’s enemies standing against her, and “not one” of God’s
promises failing. Reading this, later Israel would be reminded of the need for
them to obey too, if the land is to be kept. And we also can be encouraged: God
will keep his word to us if we continue in obedient faith (Col 1v21-23).
The focus
of the remainder of the book is on Joshua’s final speeches. The first is to the
two and a half tribes granted land east of the Jordan. They are commended for
doing “all” Moses commanded and not “deserting” their brothers, but helping
them take the land. So they are told to go home with Joshua’s blessing and
their possessions which testify to God’s blessing. Joshua also exhorts them
straight from Deuteronomy to carefully keep God’s commands (22v5).
But their willingness to do so is
immediately questioned. In breach of God’s command that there should be no altar
except at the place of his dwelling (currently Shiloh), they build an altar at
Geliloth. This was serious as it would fragment the nation and potentially lead
to a distorted religion. The remaining ten tribes rise up to make war on them,
but first send a delegation of representatives with the High Priest’s son. They
express why they are so concerned: The act will cause God’s wrath to break out
against the whole nation, as with the plague after Israel’s immorality with the
Moabite women (Num 25) or Israel’s defeat after Achan kept plunder for himself
(Jos 7). Phinehas was particularly aware of this, having executed God’s
judgement on one of the men in Moab (Num 25v7).
Once more, this whole event would
remind later generations how necessary obedience was. However, in this case God
was being honoured. The two and a half tribes appeal to God who “knows,”
calling on him to call them to account if they had done wrong. They had
actually acted out of concern that the nation would be divided by the river,
with those on the west rejecting those on the east and causing then to “stop
fearing the LORD.” So the altar was to be merely a “witness” to future
generations that those on the east have a “share in the LORD,” that the LORD is
their God too and so they “will worship the LORD at his sanctuary.” Their act
is commended, affirming God’s people are free to initiate their own helps to
remembering God, even if not prescribed in scripture, and provided they do not
become a law.
Praying it home:
Thank God for how fully and faithfully he always keeps his
promises. Pray for wisdom on how you can establish family traditions to help your
family remember the Lord.
Thinking further:
21v43-45 make clear that Abraham’s descendents had now become
God’s people (Israel) enjoying God’s place (Canaan), obeying God’s
rule (the law) and under God’s ruler (Joshua). So God’s purpose
of bringing blessing to the earth was being fulfilled as the surrounding
nations could see that the LORD is God. They seem all set to be the kingdom God
had promised and desired – but provided they continue to obey!
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(89) March 30: Joshua 23-24 &
Luke 6:27-49
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what Joshua wants to emphasize.
To ponder:
After a long time, with God having given Israel rest and
Joshua old, he “summoned” their leaders for two final speeches. In the first he
reminds them that they have personally witnessed the conquest God had given
them. This is to encourage them that God “will drive out” those that remain.
Likewise, as we see what God has achieved in history we are encouraged that he
will certainly complete his work.
The call of
23v6 provides a bookend with 1v7, stressing the main point of the book as the
need to be courageous and carefully obey God’s law. As so often the people are
exhorted against idolatry, and to “hold fast” to the LORD, because this “love”
for him is the reason he has driven the nations out. By contrast, if Israel enter
an alliance, intermarry or associate with the nations, it will mean God no
longer does so. Rather, they will entrap and bring pain to Israel
until she “perishes” from the land. This may refer to the nations leading
Israel astray and fighting against them – an “evil” ultimately caused by God’s
burning “anger.”
As seen
previously, this is an exhortation to ensure our churches are pure, so that
unbelievers amongst us don’t lead God’s people astray or stand against them
(Heb 12v15).
The second
speech is given at Shechem, where both Abraham and Jacob had built altars (Gen
33v18-20) – a meaningful place to mark the fulfilment of God’s promise to them
both. From God’s choice of Abraham, Israel’s history is recounted. God had come
to Israel’s “help” in Egypt, refused to curse them as Balaam asked, and given
them a land for which they didn’t toil. In response, Israel are to “serve him
with all faithfulness” and “throw away” the gods worshipped by Abraham’s family
“beyond the river” (24v2v14) and that they worshipped in Egypt. Echoing Moses’
call to “choose life” Joshua therefore urges Israel to “choose” whether to
serve God or the gods of the Amorites, stressing that he and his household will
“serve the LORD.” The people respond that because of all the LORD did, they
will too. In response to God’s grace in giving his only Son, how much more should
we and our households do so, declaring: “far be it for us to forsake the Lord”
(24v26).
Rather ominously, Joshua states
Israel are actually unable to do this, and that because God is “holy” and “jealous,”
if they serve foreign gods he will “make an end” of them. With the people still
affirming their commitment, Joshua responds that they are “witnesses” against
themselves. They accept that, and so he urges them to throw away their idols. Again,
they then affirm they will obey. The point is that Israel
were not pushed into this commitment. It was made absolutely clear what they
were taking on. And so God’s covenant is renewed, recorded in the “Book of the
Law” (perhaps part of Deuteronomy), and a stone set as a “witness” that has
“heard” all the words the LORD had said – either those earlier in Joshua’s
speech or in reading God’s laws. We too have no excuse if we turn from the
Lord. We know the responsibility accepting the gospel puts on us (Heb 10v26-31).
The book ends with the people
leaving for their inheritance, Joshua being buried in his, and Joseph’s bones
being buried in his too. There’s a hint that there they await their
resurrection, to receive their inheritance in full (Heb 11v39-40). However, in
stating how faithful the Israelites were who experienced all the LORD had done,
it is implied future generations are not going to be, putting their inheritance
under threat.
Praying it home:
Thank God for his immense grace in redeeming us from slavery
to sin to bring us to our inheritance. Pray that you and your family would
remain constantly aware of that and so never forsake him.
Thinking further:
None today.
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