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If the book of Joshua highlighted the triumphant entry of God’s people under the faithful leadership of Joshua into the land of Canaan as promised by God, the book of Judges narrates the tragic aftermath of Israel’s subsequent generations who struggle to maintain themselves in the land due to a recurring cycle of disobedience.

Judges 2:1-5
Our text opens with an appearance of the angel of the LORD. We last encountered an angel in Josh 5:13-15. In the Old Testament, the angel of the LORD serves as a mouthpiece for God. It is the angel of the LORD who appears to Hagar (Gen 16:7), Abraham (Gen 22:11), and Moses at the burning bush (Exod 3:2). Remarkably, in many of these contexts, the voice of the angel shifts into a direct communication from God. Here in 2:1, we find God’s people being addressed directly by the LORD. God reminds his people of the exodus out of Egypt and their entrance into Canaan. The emphasis on this reminder is on the action of God. The LORD was the agent responsible for their deliverance from Egypt and inheritance in the promised land as the LORD had promised Israel’s ancestors. God also reminds Israel of the unconditional nature of his relationship with them–God will not ever break his covenant. In other words, God begins his address of his people by rooting his words in grace. God has acted graciously on behalf of his people.

The expected response to grace is faithful obedience. As Israel entered Canaan, they were commanded to refrain from making covenants or treaties with the Canaanties and to tear down their places of worship. Yet Israel chose to disobey God. This created a predicament that required discipline. God delivered Israel and gave them the land so that they could serve as his missional people through whom God would one day bless the nations (Gen 12:3, Exod 19:4-6). Faithful obedience was the key to Israel’s success (Josh 1:7-8).

In response to Israel’s disobedience, the LORD declared in verse three through his angel that he would not drive out the nations any longer and that they would become Israel’s adversaries. This causes God’s people to cry out with weeping. Israel named the place Bochim (“Weepers”) and offered sacrifices to the LORD in recognition of the shift that has taken place in their lives as God’s people.

Judges 2:6-10
In these verses, we are carried back to the memory of the golden era of Joshua. Judges 2:6-10 in essence repeat Joshua 24:28-31. Verses 6-7 remind God’s people of the success and faithful obedience found under the leadership of Joshua. That generation acted in obedience and took possession of their inheritance in the promised land. Moreover, they worshipped the LORD alone during the days of Joshua and his elders. All of these people had witnessed the mighty acts of salvation that God had done for his people. Our text makes the connection between experiences with God and obedience. It also raises the issue of the responsibility and importance of passing on the faith to the next generation.

Joshua lived to be one hundred ten years old (verse 8). This is a significant number that Joshua shares with Joseph (Gen 50:22). Joshua was buried in the land of his inheritance. God had promised his clan the region of Timnath-heres and was faithful in driving out its inhabitants before Joshua. He dies with the same title as Moses: servant of the LORD (cf. Josh 1:1).

Verse ten sounds an ominous tone for the future of God’s people. Joshua and his entire generation died in the promise land, but the subsequent generation did not know the LORD or the mighty acts that he had done. This is a recipe for disaster. Obedience in the Scriptures is rooted in a relationship with God based on memory or experience of God’s saving work. It is remarkable that Joshua’s generation for all its successes did not pass on its faith experience to its children.
Judges 2:11-19
Verse 11 is the initial occurrence of a refrain that will characterize the ethic of God’s people during the days of the Judges (cf. 3:7, 3:12, 4:1, 6:1, 10:6, and 13:1). Rather than following God faithfully, God’s people chose to break the fundamental commandment to worship only the LORD (Deut 5:7-9 cf. Deut 6:4-5). Instead Israel worshipped the Baals. Baal was an important deity to the Canaanites. He was the storm god whose rains brought forth crops and made fertile the soils of Canaan. We find the plural form “Baals” because there would have been various formulations and understandings in the different cities and valleys across Canaan. For example, Israel had fallen into apostasy in Moab by being enticed to worship Baal of Peor (Num 25:1-13).

Verses 12-13 describe the extent of Israel’s apostasy. God’s people abandoned the LORD whom its ancestors served and who had delivered them from the land of Egypt. Notice the irrationality of Israel’s actions. The LORD was the God of Israel’s ancestors. This was a long-standing relationship. The LORD had delivered Israel from slavery in Egypt and given Israel a new life in the land of Canaan. The Canaanite deities had done nothing for Israel nor would they, but nonetheless God’s people forsook the LORD for the deities of Canaan. These were the very gods who had been unable to protect Canaan from the incoming Israelites. Yet these deities proved too enticing for Israel. Israel had disobeyed God by not pushing the Canaanites out of the land and destroying their idols and places of worship. Now the Israelites were openly following their deities and bowing down to them in worship. In sum, they turned from the God who had saved them to the gods and goddesses of the remaining peoples of Canaan. This caused the LORD to become angry.

The Israelites’ apostasy had immediate consequences. In verses 14-15, the LORD’s anger manifested in his allowing of Israel’s enemies to gain the upper hand against God’s people. Instead of enjoying victory and peace as they had in Joshua’ day, God’s people now faced defeat and the instability caused by conflict and constant oppression.

But God remained gracious. In spite of Israel’s disobedience, they remain God’s people and God remains faithful to his covenant (2:1). In response to the oppression of Israel’s enemies, the LORD raised up a series of extraordinary individuals called judges who acted to lead and deliver Israel (verse 18). In the book of Judges, readers will encounter men and women such as Ehud, Deborah, Gideon, and Samson. Notice that God responds to the cries and groaning of his people under persecution and oppression. Just as God responded to the cries of his people in the days of Egyptian servitude (Exod 2:23-25), God continues to respond to the cries of the oppressed.

Verses 17-18 report that Israel continued in sin despite the graciousness of the LORD sending a judge to deliver them.

Verse 19 informs us that deliverance was a short lived experience for God’s people during the time of the Judges. The issue was not God’s ability to save Israel; it was Israel’s inability to turn fully to God and abide in him. Our text tells us that as soon as a particular judge died God’s people would immediately backslide into an even worse situation. Notice the language of intensification: they turned back and were more corrupt than their fathers. Our text is not merely observing a recurring pattern of disobedience—it is suggesting a downward spiral in which each subsequent generation acted more corruptly than the one before it. This is one of the dangers of idolatry. It thwarts the mission of God’s people by moving them further and further away from the true God. The end of turning from God is the service and worship of a pseudo-deity. Israel replaced its allegiance to the LORD with the worship of the gods and goddesses of the Canaanites.

The end of verse 19 reflects on the causes of Israel’s apostasy: bad practices and stubbornness. God’s people continually fell into idolatry because they remained mired in sinful habits. They may have wanted to follow God but they did not change their practices to match the way of the LORD. Moreover, they remained stubborn or hard in their ways. The words translated stubborn is identical to one of the words used in Exodus of Pharaoh’s hard heart (Exod 7:3 and 13:15) and in the phrase stiff-necked that is sometimes used to describe Israel (Exod 32:9, 33:3, 33:5, and 34:9).

Judges 2:20-23
Israel’s pattern of disobedience resulted in judgment. God became angry with his people. Verse 20 emphasizes that it is Israel’s actions that are the cause of God’s anger. God has been faithful and gracious to his people. Instead of living as the people whom God called them to be—a missional people who served as agents of God’s blessing to the nations—God’s people have turned to serve other deities. As a consequence of disobedience, God declares that he will no longer drive out any of the nations that remained in Canaan after the death of Joshua. The peoples that remained in the land (see 3:1-6) would serve now as a test of Israel’s faithfulness. What kind of people would Israel become? Would they return to the LORD wholeheartedly and reengage his mission, or would they completely turn from the LORD and simply integrate into the population of Canaan? The book of Judges stands as a testimony to this danger that every generation of believers faces. Judges also testifies to the graciousness of God who will continue to raise up Judges to lead Israel even in spite of the unfaithfulness of God’s people.

Tags: Biblical Studies, Judges, Leadership, Mission, Old Testament, commentary, failure, idolatry by brian
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Judges 21:25
The book of Judges ends with a solemn and provocative summation of the state of God’s people: In those days there was no king in Israel; all the people did what was right in their own eyes (cf. Judges 17:6). The period of the Judges was a troubling and tumultuous time. God’s people acted on their own accord rather than following in the practice of faithful obedience as modeled by Joshua and his generation (with the exception of Achan [Josh 7]). The writer of the Judges pins the blame on the lack of a central leader and on the people who followed their own lead. In Joshua 1:1-9 God commissions Joshua to lead God’s people through a life of fidelity and obedience to the Scriptures. The authoritative guide for the leader of God’s people and for the community was the Scriptures. The ideal king for Israel is described in Deut 17:14-20. The core vocation of the king was to be a student and observer of the law of Moses. Thus, the problem according to Judges 21:25 is not merely the absence of a king, but the absence of a king who will lead and rule the people under the authority of Moses’ words. The opposite situation was present during the days of the judges: everyone lived according to their own values rather than the values revealed to Moses by God. This is the heart of idolatry.

What insights does this text provide for leaders today?

Tags: Biblical Studies, Judges, Leadership, Old Testament, commentary by brian
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Here are notes on Joshua 5:13-6:27. I’ve tried to include some missional reflections where appropriate. In particular a missional hermeneutic will highlight the role of Rahab in the narrative.

5:13-15 A Chance Encounter

Israel is poised to take possession of the land of Canaan. God has brought God’s people miraculously across the Jordan, and they are camped at Gilgal. In the previous verses, Israel has prepared for the coming battles in unique ways. First, all of the males of the Wilderness generation, those who had been born after the deliverance from Egypt, are circumcised (15:1-9). Second, God’s people celebrated the Passover for the first time in the land of Canaan (15:10-12). Both of these actions are remarkable because they are not the standard practices of invading armies. Instead of rehearsing battle formations or sharpening weapons, God’s people engage in God centered practices. Circumcision is a public testimony of one’s belonging to and allegiance to the LORD. The Passover is a time of communal remembering and celebration of God’s mighty acts in the deliverance of God’s people from Egypt. The implications of these actions are profound. The strength and success of God’s people is dependent wholly on the LORD. These acts of obedience are the very types of preparation necessary for Israel’s success.

5:13-15 narrates another part of Israel’s preparation for taking possession of the land. Joshua receives a final reminder of his role in a remarkable encounter near the city of Jericho. Israel is poised to move against the Canaanite city of Jericho. In 5:13, Joshua finds himself in the vicinity of Jericho. Our text does not give details as to his intentions or plans, but Joshua is likely doing what any military commander would do on the eve of a military campaign–he is scouting the lay of the land. Yet Joshua finds himself suddenly in the presence of a “man.” This figure accosts Joshua with a drawn sword. The man remains unidentified and obviously perplexes Joshua. Despite the evidence given by a drawn sword, Joshua asks, “Are you one of us, or one of our adversaries?”

Verse 14 announces to Joshua and the reader that this is no mere man. It is the angel of the LORD through whom Joshua is physically confronted by the presence of God. The commander of the LORD’s armies answer is remarkable. Whose side is he on? Neither. This is the wrong question. For Joshua, his success is not dependent on whether God is on his side. Rather Joshua needs to make sure that he, Joshua, is aligned with God. This is the proper stance for the leader of God’s people. Joshua immediately recognizes his error and assumes a position of humility by bowing down in worship of the LORD. He asks, “What do you command your servant, my lord?”

Verse 15 records the answer of the “man.” Joshua is to remove his sandals in recognition of the sacredness of the moment and of the place (cf. the response of God to Moses in Exod 3:4-5). God’s people must acknowledge and respect God’s holiness as a first order of business. This lesson is vital for Christian leadership. God emphasizes to Joshua through this encounter that the keys to success for him are maintaining the proper allegiance to God and recognizing the importance of God’s holiness.

6:1-5 Marching Orders

Verse 1 informs us that Jericho has fled behind its wall. The peoples of Canaan are terrified by the approach of God’s people. This terror is divine induced. God’s actions are the cause of this (cf. Josh 2:9-11 and 5:1). But Jericho with its high walls presents a challenge.

Having been prepared spiritually for a move against the city of Jericho, Joshua receives specific tactical instructions from the LORD in verse 2-5. First, God assures Joshua of success. The victory is already won. Second, God gives Joshua some unusual instructions. This will not be the typical siege of a well-fortified city. Instead of attacking the city by building siege works or by attempting to knock through the gate with a battering ram, God’s people are simply to march around the city in silence behind a procession of seven priests with trumpets leading the ark of the covenant (cf. Josh 3:1-11). Instead of a battle plan, Joshua receives a liturgy. God’s people are to march silently around Jericho for six consecutive days. On the seventh day, they will march around Jericho seven times. At that time, the priests will sound a long blast with the ram’s horn and the all of God’s people are to shout. The great wall of Jericho will come crashing down so that the people may charge into the city. Again notice the stress of the instructions. There is no sophisticated battle plan. The victory will be God given and conducted in a means that will bring glory and honor to the LORD rather than to the military prowess of Joshua and Israel.

6:6-14 Six Days of Witness

In obedience to the LORD, Joshua instructs the priests to prepare to lead a processional before the ark of the LORD. He then orders God’s people to march around the city before the ark of the LORD. Our text moves from commandment of God to implementation by God’s people. God’s instructions are followed by faithful obedience. As we saw in Lesson Two, faithful obedience is the key virtue to be embodied by Israel. Verses 8-9 record that Israel faithfully obeyed Joshua’s words. In verse 10, Joshua imparts the instructions about maintaining absolute silence during the march each day.

In verses 11-14, the narrator reports that God’s people continue the pattern commanded by the LORD for six straight days. They march in silence while the seven priests blow the ram’s horns in announcement of the coming of the ark of the LORD. They complete one rotation around the city and return to camp. This must have unnerved the inhabitants of Jericho. They must have wondered what the Israelites were up to. Our text does not report the activities of Jericho, but the warriors posted on its walls must have been hurling insults and launching arrows at the people of God. Yet each day for six straight days the Israelites marched around the city in silence except for the priests blowing of the ram horns before the ark of the LORD.

6:15-27 Victory and Deliverance
Our text takes its decisive turn on the seventh day. The seventh day is the Sabbath (Exod 20:8-11; Deut 5:12-15). On the sabbath, Israel was to cease from all work as a testimony to the LORD who rested on the seventh day of Creation (Exod 20:11 cf. Gen 2:1-3) and who delivered Israel from slavery (Deut 5:15). It is fitting that God delivered Jericho to Israel on the Sabbath because the victory belongs to the work of God rather than to the Israelites. All Israel had to do was show up and obey the LORD’s commands.

On the seventh day, God’s people followed God’s commands to perfection. According to God’s instructions, Israel rose early on the seventh day and marched around the city seven times (verse 15). Upon the completion of the seventh circuit, Joshua offers instructions to the Israelites (verses 16-19). They are exhorted to break their silence and shout loudly in unison. The rationale for the shouting is grounded in God’s promise that the city is Israel’s. Thus, we should read the call to shout here as a celebratory shout in anticipation of experiencing the victory of God over Jericho. Moreover, since the victory is God’s, Israel is not to act in the fashion of other marauding armies. Israel is different. Jericho belongs to God. God has won the victory. Instead of looting and pillaging Jericho, Israel is commanded to devote the entire city and its inhabitants to the LORD. It is to be leveled and completely destroyed (cf. Deut 20:10-18). This sounds harsh. For reflection on the violence in the book of Joshua, see Optional Activities (Lesson 1). In verse 17, note that some Canaanites were to spared–Rahab and her family. This is significant. Rahab and her family alone survive the destruction of Jericho because Rahab recognized the power and glory of God (Josh 2:9-11) and aligned herself with God’s purposes by aiding and abetting the spies whom Joshua had sent.

Verses 18-19 provide some rationale for the command to destroy utterly Jericho and its inhabitants. Joshua warns the Israelites keep away from the people and material possessions of Jericho. Both of these exist as a temptation to apostasy for God’s people. Only items of gold, silver, brass, and iron are to be kept and these belong exclusively to the treasury of the LORD. Other nations used victories as an occasion to rape and pillage a defeated people and city. Israel is not acting to enrich itself at the expense of other people, but to take possession of a gift from God. Israel will enjoy God’s blessing as a gift–they don’t have to take matters into their own hands.

Verse 20 reports the results of Israel’s faithful obedience. The walls of Jericho fall flat and Israel is able to storm the city from all sides.

Verses 21-25 record the aftermath of the victory. Israel obeys the commands of God and devotes the city and its inhabitants to destruction. Our text emphasizes two aspects. First, Israel acts in faithful obedience with word of the LORD through Joshua. All is destroyed. Only the items made of silver, gold, bronze and iron are kept. But even these valuables are not seized as personal booty by rampaging Israelites. Rather these are immediately secured for the treasury of the LORD. Second, Rahab and her family are saved. Notice that Rahab is repeatedly referred to as the prostitute (6:17, 22, and 25). The ultimate outsider to God’s people – a Canaanite, female prostitute—comes under the protective care of God. This emphasizes a crucial truth. God’s people are a permeable body. Yes, there are lines drawn between God’s people and the Canaanites, but the line is based on allegiance and not ethnicity. Rahab is able to celebrate the victory of God over Jericho because by her actions she has demonstrated that she is an Israelite. She enjoys the promise made to Abram that “in [him] all the families of the earth shall be blessed” (Gen 12:3).

Verses 26-27 conclude the story of God’s victory over Jericho. After its destruction, Joshua pronounces a curse over the city. It is never to be rebuilt. If it is rebuilt the builder will lose his first born. In the days of the King Ahab, this grim possibility became a reality (1 Kings 16:33-34).

God was indeed with Joshua in achieving this great victory. Israel a ragtag collection of the children of escaped slaves from Egypt who had lived in the desert for forty years has just achieved an unprecedented victory over a heavily fortified city simply by marching and then shouting in obedience to the LORD. This achievement under the leadership of Joshua became the talk of the land.

Book of Joshua
missional hermeneutic

Tags: Biblical Studies, Community, Holiness, Joshua, Leadership, Old Testament, commentary, conversion, world religion by brian
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Joshua 2 narrates the actions of two spies whom Joshua sends ahead of Israel into the land of Canaan. The spies do their work but they must rely upon the daring hospitality of Rahab to complete a narrow escape. They return to Joshua and Israel with a positive confession of the victory that awaits them.

2:1-11 The Hospitality of Rahab
The Israelites are poised to enter the land of Canaan. God has commissioned Joshua (1:1-9), and all Israel is ready to follow his lead (1:10-18). In preparation, Joshua sends two men across the Jordan from Shittim to spy out the land including the important city of Jericho. Shittim was Israel’s final campsite in the plains of Moab on the eastern side of the Jordan River (Num 33:49).

This narrative is similar to Num 13-14 where Moses had sent out 12 men to explore Canaan forty years before. This earlier expedition had ended disastrously as ten of the twelve spies reported the beauty and fertility of the land but also announced that Canaan was filled with heavily fortified cities and huge warriors. This had caused Israel to lose heart in the desert and rebel against Moses and the LORD’s plan. Israel was reduced to wandering in the desert for forty years until that rebellious generation had passed.

Interestingly, instead of spying on the land, the Israelite men enter the house of a prostitute named Rahab. This action goes without comment by our text. The reference to Shittim may come into play in this regard. It was at Shittim that the Israelites had engaged in sexual immorality and committed acts of religious apostasy with Moabite women (Num 25). Perhaps we are to expect another dismal episode of failure for God’s people. Instead, this story carries a few surprises.

In verses 2-7, our story moves away from any thoughts of sexual impropriety to a story of cat and mouse intrigue. The king of Jericho has been alerted to the presence of spies and discovers that they have visited Rahab. He demands that Rahab surrender the men because they have come “only to search out the whole land” (2:3). The king recognizes the intentions of the spies and he announces this to Rahab. This ought to suggest to Rahab that she is in danger because of the Israelites—they are threats to her future as a Canaanite. Astonishingly, Rahab sides with the Israelites. She responds to the king’s inquiry by hiding the men and denying that she knew their intentions. Furthermore, she deceives the king by stating that the men had left in the evening when the city gate was about to be closed. She continues her gambit by encouraging the king to deploy troops to hunt them down. Meanwhile, the two Israelite spies were hidden safely on the roof of Rahab’s house where she had covered them with stalks of flax that were drying on the roof. Rahab’s deception works and the king’s men pursue the supposedly on the run spies as far as the fords used to cross the Jordan River.

Verses 8-11 demonstrate the rationale for Rahab’s act of courage and good will. Rahab goes to the spies before they go to sleep. Her words are remarkable. In verse nine, she confesses her belief that the LORD has indeed given the land to Israel. Moreover, she states that all of Canaan exists in a state of fear and is cowering at the approach of Israel. It is vital to remember that Israel is not some world super-power approaching Canaan with a massive army equipped with sophisticated tactics and superior weaponry. God’s people have been wandering in the desert for forty years and had previously been enslaved in Egypt for generations. The Canaanites were the ones with fortified cities and strong armies. Yet they are the ones who are afraid. This is a sign to the spies of the work of God. God had promised to send terror and dread ahead of his people (Exod 15:15-16, 23:27).

What is it that has caused this fearful response from the Canaanites? Verses 10-11 focus on God’s actions on behalf of God’s people from the time of the Exodus up to the present moment. The testimony of LORD’s mighty acts of deliverance has reached the ears of the Canaanites. God’s acts of salvation in the past have guaranteed Israel’s success in the present and future. Israel’s story is world changing because it is a confession of how Israel’s God the LORD acted on behalf of an enslaved people and rescued them from the hands of a world renowned superpower—Egypt. This is a subversive and counter-cultural story because it is good news for the vast majority of people on earth. The LORD is a god who doesn’t automatically side with the powerful—He is for the people. Moreover, the LORD brought God’s people out of Egypt by guiding them through the Red Sea on dry ground and defeated two prominent Amorite kings in the Transjordan, Sihon and Og.

These past historical actions demonstrate the power, prestige, and person of the LORD. God’s acts carry a missional function. They are not ends in themselves but a means of testifying to the world the greatness and majesty of Israel’s God. This is a key theme in the early part of the Old Testament. Speaking to a stubborn Pharaoh during the Exodus, God says, “But this is why I have let you live: to show you my power, and to make my name resound through all the earth” (Exod 9:16, italics added cf. Exod 15:14-16). In Exod 18:8-12, Moses tells his father-in-law Jethro of God’s mighty acts of deliverance and Jethro responds, “Now I know that the LORD is greater than all gods…” (Exod 18:11a). God’s actions brought salvation to Israel, but testimony of the deliverance served as a witness to the surrounding nations.

Notice that Rahab’s response ends with a pivotal conclusion: “The LORD your God is indeed god in heaven above and on earth below” (verse 11). In verses 9-11, Rahab articulates her own personal response to the knowledge that she has gained. All of the Canaanites have apparently heard about what God has done for Israel. This is indicated by the use of “we” and “us” language in Rahab’s statement. But Rahab also includes her own words that affirm God as Creator. Verse 11 indicates that Rahab has acknowledged the authority of the LORD. This is remarkable. An outsider to God’s people makes a confession of faith in the LORD because she has heard a testimony about God. As we continue to study the book of Joshua and are confronted with tales of warfare, we must remember that there was another avenue open to the Canaanites. Instead of opposing God, they could have embraced God’s people as Rahab did.

2:12-21 The Escape and a Promise
After securing the safety of the spies, Rahab pleas for her own life as well as for her extended family (2:12-14). She asks that the spies show a reciprocal kindness and mercy to her in return for her providing security during their visit to Jericho. Rahab’s request affirms the heart of her confession in 2:9-11. She recognizes the power and greatness of the LORD and truly believes that Israel will inherit the land of Canaan. In essence, her plea involves a request for inclusion with God’s people. It is an audacious one.

The spies agree to her request by making an oath with her. They pledge their lives in exchange for hers. If Rahab agrees to remain silent about their whereabouts and activity, then she will be treated kindly when the LORD grants Israel the land. This is not asking much of Rahab because she has demonstrated fully her fidelity toward the LORD and Israel by harboring the spies in the first place and deceiving the king of Jericho. Her life is already on the line for God’s mission.

In verse 16, Rahab provides the Israelites with an escape plan that will allow them to leave Jericho, hide in the wilderness for three days, and return safely to their camp across the Jordan River from Shittim. The distance between Jericho and Shittim would have been about 12 miles. If the men made their way in haste, they could have covered the ground in a day. Her exhortation to hide for three days was more than adequate to insure their safety as the king’s troops would have given up the search by then. The territory around Jericho is dry and the terrain in unlevel. It provided excellent cover for a couple of spies to disappear temporarily from sight.

Verses 17-20 contain final instructions to Rahab before the departure of the spies. They provide Rahab with a crimson cord to tie in the same window through which she lowered them out of the city to safety (2:15). Her home was attached directly to Jericho’s wall so that she actually lived within it. The crimson cord would serve as a signal to the Israelites of Rahab’s location. This sign would save her and her family as long as they remained inside her home. The spies would be released from the oath if Rahab or her family ventured outside. As long as they had the cord in the window and stayed put, the spies pledged their lives for her help. They end their oath with a second warning against Rahab revealing their presence or activities to the authorities (2:20 cf. 2:14).

In verse 21, Rahab agrees to the oath without any revisions. She has received everything that she requested and furthermore she has already explicitly aligned herself with the LORD through her actions. She immediately ties the crimson cord in the window. When Israel captures Jericho, the spies keep their word and rescue Rahab and her family (6:23-25). She becomes part of Israel and she ends up serving as a descendent of Jesus Christ (Matt 1:5). She is counted as a model of faith (Heb 11:31) and faithfulness (James 2:25).

2:22-24 Mission Accomplished
Our narrative concludes with the return of the spies to the Israelites camp. They depart from Jericho and hide in the surrounding hill country for three days until it is safe to cross the Jordan. They bring a favorable report to Joshua that affirms the LORD’s promises in Josh 1:1-9 and stands in marked contrast to the negative report of the previous generation of spies in Num 13-14. Israel is poised to receive the gift of the land from God. Moreover as Rahab’s actions and words suggest, there will be Canaanites (outsiders to God’s people) who will be open to accepting and confessing the LORD as their God.

There is irony in the last verse. God has already promised Joshua that the land will be given to Israel. Yet verse 24 reads as though it were a confession of faith by the returning spies. Rahab has already affirmed Israel’s victory in 2:9. It is worth observing that in this story an outsider to God’s people seems to have a deeper faith and insight into God’s purposes than did the spies.

Tags: Biblical Studies, Community, Joshua, Leadership, Old Testament, church, commentary, courage by brian
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In Joshua 1, the LORD commissions Joshua to succeed Moses as leader of God’s people (1:1-9), Joshua orders God’s people to prepare to take possession of the land promised by God (1:10-15), and God’s people pledge their loyalty to Joshua’s leadership (1:16-18).

Josh 1:1-9 The LORD’s Commission to Joshua

1:1-6
For detailed notes on Joshua 1:1-6, review the Hearing the Word section for Lesson 1. In Joshua 1:1-6, the LORD commissions Joshua to lead God’s people across the Jordan River so that they may take possession of the land promised long ago to Abraham, Isaac, and Jacob. God makes bold and audacious promises to Joshua of divine presence and success. Joshua and his generation will experience the fulfillment of promises made to Moses. The vastness of the LORD’s generosity is clear in light of the amount of land offered to Joshua. Joshua will be successful in taking the land because the LORD will be actively present with Joshua just as he had been with Moses. All that remains for Joshua to do is to embrace God’s promises and act on them. God exhorts Joshua to be resolute and courageous. God is at work, but Joshua must follow God’s leading.

1:7-9

If 1:1-6 focuses primarily on God’s promises and on Joshua’s commission to lead God’s people, 1:7-9 concentrates on the absolute necessity for Joshua to live out faithfully God’s laws. Joshua’s commission is a call to faithful obedience. Joshua will face challenges and obstacles as Moses’ successor, but the key for his success is the extent to which he embodies the will of God as revealed through the laws given to Moses.
1:7 “Only be strong and courageous” picks up the language of v. 6 (see 1:18). The word “only” adds emphasis. Joshua is to be resolute and daring in his leadership. But notice the focus of our text. Joshua is to be strong and courageous with respect to his adherence and embodiment of the law that God gave to his people through his servant Moses. As reported in 1:1, Moses is dead. But the importance of Moses as Israel’s lawgiver endures. The focus on the law marks a shift for God’s people to a text or book-based. As a leader, Joshua is not free to act as he desires. He stands under the authority of the LORD. The law of Moses serves as the chief vehicle for expressing God’s will for God’s people. The law of Moses refers to the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. When Joshua needs to discern God’s will, he is able to turn immediately to a trustworthy guide—the Scriptures of Moses. Moreover verses 7-8 describe a regimen for Joshua to embrace as he seeks to live out his calling as Moses’ successor. His solitary focus is to be on the Law of Moses. Think about this. God has called Joshua to lead Israel on a military campaign into hostile territory. Yet Joshua’s preparation does not include any military tactics or strategy. Instead, Joshua is to immerse himself in Scripture as a means to being shaped into the leader that God desires for him to be. He is to be shaped and molded by the word of God as given through Moses. His decisions and actions are to flow directly out of his study of the law. Verse 8 focuses on the need for Joshua to be continually mindful of the Scripture. Joshua’s speech is to be saturated with Scripture. Joshua’s mandate is to be a student of the Word of God. God’s command to “meditate on it day and night” echoes Moses’ own instructions for future Israelite Kings (Deut 17:18-20) and the words of the psalmist who tells us that the “happy” person is marked by this practice (Ps 1:2). The word translated “meditate” suggests more than quiet reflection. It may indicate an element of recital. Joshua is not merely called to reflect on Scripture; he is to recite it orally. This adds a multi-sensory element to his study. He reads the text with his eyes but also by speaking the words aloud he receives the Scripture through his ears.

A diligence in studying and obeying the Scripture is a means to an important end: the fulfillment of God’s mission in the world. It is crucial to reflect on this. Joshua is commanded to obey Scripture so that God can achieve his aims of establishing God’s people in the land of Canaan so that they may serve as agents of blessing for the nations (Gen 12:3b). Obeying the Scriptures is not a call to a stale legalism or to a stagnant way of life. The Scriptures are life. They point to the world that God desires. Joshua as the leader of God’s people is to guide God’s people into the land of Canaan (1:6).

The purpose of obedience is communicated through the language of success. Verse 7 reads in part, “do not turn from it to the right hand or to the left, so that you may be successful wherever you go.” Verse 8 adds, “for then you shall make your way prosperous, and then you shall be successful.” What does it mean for Joshua to be successful? Success equals the fulfillment of God’s will. For Joshua this means leading God’s people into the land that God has promised for them. Faithful obedience is the means to the future that God is seeking to create.

Verse 9 marks the end of Joshua’s commission. For the third time since verse 6, God exhorts Joshua, “Be strong and courageous.” Why does God repeat this exhortation three times? A strong resolve and courage are essential elements for a life of faithful obedience. C. S. Lewis wrote this about courage, “Courage is not simply one of the virtues, but the form of every virtue at its testing point.” For Joshua to be successful, he had to be willing to step into his calling and act on God’s Word. Courage is the key that opens the door to the future of God’s dreams. Yet Joshua is not alone. The LORD God promises his active and dynamic presence (cf. 1:5). God will be with Joshua in all of his endeavors. It is the real presence of God that will make it possible for Joshua to succeed. All that is required of Joshua is the courage to obey faithfully.

Joshua 1:10-15 Joshua’s Orders to Israel
In verse 10, Joshua immediately acts on his calling. He is instantly obedient. He calls together the leaders of God’s people and passes on the words that he received from God. He announces that it is time to prepare to cross into the land that God has promised to them as an inheritance. Israel is to prepare provision for the journey. Israel’s entrance into the land is often called a Conquest. In the coming chapters of Joshua, there will be military conflicts, but notice that the stress is on taking possession rather than on warfare. All that is required of Israel is faithful obedience. God will take care of the rest. If Israel moves across the Jordan, the land will be there’s.

In verses 12-15, Joshua turns his attention to the Reuben, Gadites, and the half-tribe of Manasseh. Manasseh was known as a half-tribe along with Ephraim. Manasseh and Ephraim were the sons of Joseph. Jacob adopted Joseph’s sons as his own (Gen 48:1-22) so they attained the status of a half-tribe each. The tribes of Reuben, the Gadites, and Manasseh had already received an inheritance in the Transjordan region (see Num 32 and Deut 3:12-20). The Transjordan was the land east of the Jordan, outside of Canaan proper. These lands were captured from Sihon King of Heshbon (Deut 2:24-37) and Og King of Bashan (Deut 3:1-11). These kings had refused Israel passage and attacked God’s people. The LORD had delivered Israel from their hands. The land was distributed to the Reubenites, Gadites and the half-tribe of Manasseh on the condition that their warriors accompanied the rest of God’s people into Canaan. They were to remain in Canaan until all of God’s people had gained their inheritance in the land. Joshua reminds these tribes of the words and commandments of Moses.

This continues the theme of Joshua 1 of the necessity of faithful obedience to the Law of Moses and of the gift of the land that the LORD has given.

Joshua 1:16-18 The Response of the Transjordan Tribes
The response of Reuben, the Gadites, and the half-tribe of Manasseh is found in verses 16-18. They unequivocally assent to all that Joshua has commanded. They agree to do all that Joshua has said and to go wherever he sends them. This is important because it captures a key theme in the book of Joshua: the unity of all Israel in working to forward God’s mission. The totality of the people, even those who will settle in the Transjordan, participate in taking possession of the land of Canaan.

Verse 17a affirms the people’s allegiance to the Mosaic standard. The people promise to obey Joshua just as they obeyed Moses. The people confirm their acceptance of the passing of the mantle of leadership from Moses to Joshua. This is critical. Faithful obedience is the key to Joshua’s and all Israel’s success in entering the land.

Verses 17b-18 contain two contingencies to their obedience and a promise. First, the people give offer two contingencies: only may the LORD your God be with you, as he was with Moses and only be strong and courageous. Notice that both begin with the word only. This suggests that the people have certain expectations of Joshua. They will be obedient, but they expect two things: God’s real presence and Joshua’s resolute courage in exercising leadership. Fortunately, the two elements desired by the people are precisely what God has already envisioned. The LORD has promised his presence in 1:6 and 1:9. There will be a seamless transition from Moses to Joshua—the LORD acted mightily through Moses and he has promised to act identically through Joshua. Moreover, God has exhorted Joshua three times to be resolute and courageous in fulfilling his commission (1:6, 7, and 9). The similarity between the voice of God and the voice of the people serves to confirm Joshua’s own calling.

Last, the people promise a radical life and death commitment to obedience to Joshua. This promise points to the seriousness of their pledge of allegiance to Joshua and his leadership. Talk of capital punishment may sound harsh to our 21st century ears, but it captures the reality on the ground. Following the commandments of the LORD involved making a life and death decision. In Deut 30:15-20, Moses had described the need to understand the life of faithful obedience as a life or death choice. Sadly, in Josh 7 (Lesson 5), we will study the tragedy and costliness of Achan’s act of disobedience.

Tags: Biblical Studies, Joshua, Leadership, Mission, Old Testament, calling, commentary, humanity, missional church, missional leadership by brian
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Here is the draft of a sermon that will be published in the Fall:

18 This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit. 19 Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly.

24 When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife. 25 But he had no union with her until she gave birth to a son. And he gave him the name Jesus.

Names are important. Modern parents to be spend significant time selecting just the right name for their unborn children. Dozens of “Baby Name” books are available for purchase. Moms and dads can scan through thousands of names to find the perfect one for their son or daughter. Some families carry on longstanding traditions of naming the firstborn after the father; others name a child after a favorite aunt or uncle. Whether they name the child in honor of a beloved relative or after a famous person, they do so in the hope that the child will embody the best qualities of his or her eponymous predecessor.

Our Scripture text recounts the naming of Jesus. In previous verses, Matthew has offered a detailed genealogy that links Jesus to Israel’s history. In particular, Jesus is called Son of Abraham, Son of David, and Messiah (Christ). Abraham was the fountainhead of God’s people. The LORD had called Abraham to serve as the father of a new people through whom all peoples would be blessed. The LORD had raised up David to serve as the earthly ruler of God’s kingdom. To call a person “Messiah” was tantamount to declaring that the era of the fulfillment of God’s promises was at hand. All of these titles would have resonated deeply with the people of Jesus’ day. They would have raised expectations and reestablished hope of a new and dramatic work of God.

Yet our text does not burst forth in a birth announcement complete with trumpet rolls and fireworks. The birth of the Messiah will mark the beginning of the most important life in the history of the eternity. But it is not one marked with fanfare. There will be no headlines in the newspapers. It will not occur in the center of political and religious power in Jerusalem. Instead it will occur under the shadow of scandal. Moreover the familiar names of Jesus and Emmanuel will offer us a glimpse of the essence of Jesus’ life and mission.

A Scandalous Beginning?
Given Jesus’ pedigree as son of Abraham and son of David, it seems inconceivable that God in his wisdom would send his son to be born under questionable circumstances. At least it does to those schooled in the wisdom of the world. The world values tidiness, symbolism, and appearances. If Jesus were running for political office, his opponent would be running negative ads against him reminding everyone of his possible illegitimate birth. But God does not play by the rules of the powerful and the rich. In fact, God tends to work from the outside and backsides of life to bring about his salvation. If we reexamine Jesus’ ancestors, it is remarkable that his family tree includes four other named women (Tamar, Rahab, Ruth, the wife of Urriah [Bathsheba]). This inclusion of women in a male-dominated genealogy is unusual in its self, but these four women were all involved in unseemly or at least unusual relationships. Tamar tricked her father-in-law Jacob into having sex with her in order to have a son; Rahab was a Canaanite and perhaps a prostitute in Jericho; Ruth was a foreigner, a Moabite; and Bathsheba was involved in a adulterous relationship with David. Yet, God worked through these women and these unusual circumstances to advance the line of people through whom Jesus would be born.

So it should come as no surprise that Jesus the Messiah was born to a woman who was a virgin. However, Joseph her fiance was no dolt. He knew how a woman became pregnant. He must have been feeling both betrayed and humiliated. He could have demanded a public accounting for her indiscretion. But our text describes him as “a righteous man.” Joseph was a person who actively lived a life of integrity and wholeness before God. He sought to value and serve God and others above his own rights and prerogatives. Thus, Joseph made the decision to end his engagement to Mary, but to do so in such a way as to not draw attention to Mary’s supposed immorality.

At this point, God appears to Joseph in a dream. This is not God’s first appearance in the story. The narrator has already informed the reader that Mary is pregnant due to divine action through the agency of the Holy Spirit. Now Joseph learns the truth and when he wakes up he takes Mary for his wife. This remarkable story illustrates the reality that God can work through the messiness of human life and how the faithfulness of God’s people can help God advance his mission.

Two Names
In our culture, Christmas has become a secular holiday. This is epitomized by the tradition of decorating homes with lights. How often today do we see heavily decorated yards filled with images of Winnie the Pooh, Santa Claus, the Grinch, reindeer, and other holiday décor? Yet often in the middle of these displays, one finds a plastic baby Jesus lying in a manger. The baby Jesus becomes an alien add on to the Christmas holiday. He is far separated from the Crucified and Risen Lord of the Church. In the 2006 comedy, Talledega Nights, Will Farrel’s character Ricky Bobby offers grace over meals in which he consistently prays to “Lord Baby Jesus.” When challenged by his wife to acknowledge that Jesus grew up, he replies, “I like the Christmas Jesus the best.”

But in his presentation of Jesus, Matthew forces us to reflect on his adult life from the beginning. The central focus in our text is the naming of the child because this is no ordinary baby. It is in the naming of Jesus that Matthew forces us to confront the power and potential of Jesus’ life and work.

He will Save his people from their Sins
The Lord reveals to Joseph in the dream two names for the child that capture and epitomize the boy’s life and mission. First, the Lord orders Joseph to name the child “Jesus for he will save his people from their sins.” Jesus is the Greek equivalent of the Hebrew name Joshua. It literally means, “The Lord saves.” Just as Joshua embodied this name as he led God’s people into the promised land of Canaan. Jesus will inaugurate a new era of salvation. Yet notice that the salvation that Jesus will bring involves salvation from their sins. Since this is the goal, it is profound to observe that Jesus fulfills his name by dying on the cross. Years down the road, on the night on which he was betrayed, Jesus celebrated the Lord’s supper with his disciples saying, “Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.” In other words, Matthew is announcing from the beginning of his story that the focus of Jesus’ life will be bringing salvation from sins by means of Jesus’ death on a cross.

Who will be the beneficiary of this salvation? Our text says, “his people.” This begs a crucial question for us: Who are his people? Jesus’ ministry will subvert any attempt to define narrowly “his people.” Jesus intentionally breaks down religious and cultural boundaries by healing the sick, interacting with women, and even extending salvation to gentiles. By the end of the Gospel, he sends out his disciples to engage “all nations” with the Gospel message.

Emmanuel: God is with Us
Matthew adds a footnote to the name, Jesus. He reminds the reader that Jesus’ birth brings to fulfillment an ancient prophecy from Isaiah about a virgin giving birth to a son. Isaiah had foresaw the child being given the name, Emmanuel. Emmanuel means, “God is with us.” Profoundly this second name for Jesus sounds a critical theme for understanding the mission of Jesus. It is more than an affirmation of God’s presence in Jesus during his earthly life. If the name Jesus points to the cross where Jesus saved “his people from their sins”, then Emmanuel affirms the on-going presence of the Resurrected Jesus in the life of his people.

For disciples of Jesus, this is critical. We are not merely persons who admire a life well lived by attempting to emulate Jesus’ life. Instead, Emmanuel is a promise that God will be eternally present with his people through the person of the Risen Jesus. Most profoundly Jesus promises to accompany his people as they spread across the globe to fulfill Jesus’ final command to make disciples of all nations. Matthew’s Gospel ends with this promise: “And remember, I am with you always, to the end of the age.”

Conclusion
Jesus fully embodies his names. But what about us? Each of us has been given a name by our parents. But in Christ, God has granted each of us a new names—Christian, child of God, son or daughter of God. Jesus came to deliver us from our sins and to lead us into the world with good news to share. In this season as the world awaits the light of Christ, will we follow him?

Tags: Biblical Studies, Matthew, Mission, New Testament, church, commentary, missional church, missional reading, worship by brian
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