Front matter (continued, part 35)
Since the tribe of Reuben had taken its territory from Moab, it was logical for the story of Balaam to be mentioned here (Josh. 13:22–23; see Num. 22–25). When Balaam saw that God was turning his curses into blessings, he advised Balak to be friendly to the Jews and invite them to one of the Moabite religious feasts. This resulted in some of the Jewish men taking Moabite women for themselves and thus violating the law of God. What Satan couldn't accomplish as a lion, cursing Israel, he accomplished as a serpent, beguiling Israel and leading the men into wicked compromise.
Lesson #3. We are never too old to make new conquests of faith in the power of the Lord. Like Caleb, we can capture mountains and conquer giants if we wholly follow the Lord. No matter how old we become, we must never retire from trusting and serving the Lord.
Four times in these chapters, we are reminded that the Levites were given no inheritance in the land (Josh. 13:14, 33; 14:3–4; 18:7), because the Lord was their inheritance (Deut. 18:1–8; 10:8–9; Num. 18). The priests received certain portions from the sacrifices as their due, and both the priests and Levites shared in the special tithes and offerings that the people were commanded to bring.
In Joshua 15:13–19, we see Caleb providing for the next generation. Some of Caleb's daring faith rubbed off on his son-in-law Othniel, who later became a judge in the land (Judg. 3:7–11). Caleb's faith also touched his daughter, for she had the faith to ask her father for a field and then for springs of water to irrigate the land. Caleb's example of faith was more valuable to his family than the property he claimed for them.
But other factors were probably involved in scattering the tribe of Levi. For one thing, God didn't want tribal responsibilities to distract the priests and Levites; He wanted them to devote themselves fully to serving Him. (See 2 Tim. 2:4.) Also, He wanted them to be "salt and light" in the land as they lived among the people and taught them the law. Simeon and Levi were also scattered in fulfillment of the prophecy of Jacob (Gen. 49:5–7, see chap. 34). Simeon eventually became a part of Judah.
Lesson #4. The older generation must provide for the next generation, not only materially but most of all spiritually. "Senior saints" must be examples of believers and encourage the younger generation to trust the Lord and wholly follow Him.
The two and a half tribes west of the Jordan (Josh. 14:1–17:18). The next tribes to be settled were Judah in the south (14:6—15:63), Ephraim across the middle of the land (16:1–10), and the other half of Manasseh in the north (17:1–18).
The inheritance of the rest of the tribe of Judah is described in Joshua 15:1–12 and 21–63. We're not sure why verse 32 says twenty-nine cities when thirtysix are named, but perhaps the names of some of the "villages" outside the city walls are included in the list. At that time the Jews couldn't take Jerusalem (v. 63). They held it temporarily later on (Judg. 1:8), and
Since Caleb belonged to the tribe of Judah (Num. 13:30) and had been one of the two faithful spies, he received his inheritance first. Joshua, the other faithful spy, was the last to receive his inheritance (Josh.
Joshua 15—18
those who talk the most accomplish the least.
then David captured it permanently and made it the capital city (2 Sam. 5:6–10).
Ephraim and Manasseh were the sons of Joseph, whom Jacob "adopted" and especially blessed (Gen. 48:15–22). Since the tribe of Levi wasn't given any territory, these two tribes made up the difference so that there were still twelve tribes in Israel. The birth order was "Manasseh and Ephraim" (Josh. 16:4; 17:1), but Jacob reversed it. God rejects our first birth and gives us a second birth. He accepted Abel and rejected Cain; He rejected Ishmael and accepted Isaac, Abraham's second-born son; He rejected Esau and accepted Jacob.
The assignments made at Shiloh (18:1—19:51) Five tribes now had been given their inheritance as Joshua, Eleazer, and the twelve tribal leaders cast lots at Gilgal. Then Joshua moved the camp to Shiloh, in the territory of Ephraim, where the tabernacle remained until David moved the ark to Jerusalem (2 Sam. 6). The Lord must have directed Joshua to make this move or he would not have done it (Deut. 12:5–7). Shiloh was centrally located and was more convenient for all the tribes.
In the nation of Israel the sons inherited the property but the daughters of Zelophehad saw to it that the daughters weren't discriminated against (vv. 3–6; Num. 27:1–11). Like the daughter of Caleb, these women had the faith and courage to ask for their inheritance, and they even changed the law!
Seven tribes still had to have their inheritance marked out for them, and apparently they were slow to respond to the challenge. Unlike Caleb and the daughters of Zelophehad, these tribes didn't have faith and spiritual zeal. These tribes had helped fight battles and defeat the enemy, but now they hesitated to claim their inheritance and enjoy the land God had given them. "The lazy man does not roast what he took in hunting, but diligence is man's precious possession" (Prov. 12:27 nkjv).
Lesson #5. God wants to give all His people their inheritance. "You do not have because you do not ask" (James 4:2 nkjv). In Jesus Christ, all believers are one and are heirs of God (Gal. 3:26–29). Nothing from your first birth should hinder you from claiming all that you have in Jesus Christ.
At this point, Joshua and the leaders inaugurated a new system for allocating the land. After each of the seven tribes appointed three men, all twenty-one men went through the remaining territories and listed the cities and the landmarks, describing each part of the land. They brought this information back to Joshua, who then assigned the various portions to the remaining seven tribes by casting lots before the Lord.
Joshua had a problem with the children of Joseph (Ephraim and Manasseh), who complained because the Lord didn't give them enough room (Josh. 17:14–18)! You can detect their pride as they told Joshua what a "great people" they were. After all, didn't Jacob personally adopt and especially bless them? And hadn't they multiplied in a great way? And wasn't Joshua from the tribe of Ephraim (Num. 13:8)? They were a special people who deserved special treatment.
Since Benjamin was the full brother to Joseph, his territory was assigned adjacent to Ephraim and Manasseh (Josh. 18:11–28). Simeon shared his inheritance with Judah (19:1–9; see Gen. 49:7) and eventually inhabited the cities assigned in Joshua 15:21ff. The children of Joseph wanted more territory, but weren't willing to fight for it by faith, but the people of Judah had so much land that they shared it with Simeon. What a contrast!
If you compare the statistics given in 1:32–35 and 26:34 and 37, you learn that the descendants of Joseph had increased from 72,700 to 85,200, although Ephraim had 8,000 fewer people. But six other tribes had increased their number since the last census. Thus the children of Joseph weren't the only ones who were fruitful.
The area north of Manasseh was assigned to Zebulun (19:10–16), Issachar (vv. 17–23), Asher (vv. 24–31), and Naphtali (vv. 32–39). Zebulun and Naphtali later became "Galilee of the Gentiles" (Matt. 4:15–16), where our Lord ministered when He was here on earth. The "sea of Chinneroth" (see Josh. 12:3; 13:27) is the Sea of Galilee. The Hebrew word chinnereth means "harp," and the Sea of Galilee is shaped like a harp.
Joshua told his brethren that, if they were such a great people, now was their opportunity to prove it! Let them do what Caleb did and defeat the giants and claim the mountains! It's worth noting that the people of Ephraim and Manasseh seemed to be given to criticism and pride. They not only created problems for Joshua but also for Gideon (Judg. 8:1–3), Jephthah (12:1–7), and even David (2 Sam. 20:1–5). "For where envy and self-seeking exist, confusion and every evil thing are there" (James 3:16 nkjv).
The last tribe to receive its assignment was the tribe of Dan (19:40–48), which immediately went to work and expanded its territory. Dan and Benjamin formed a "belt" across the land, connecting the Dead Sea with the Mediterranean.
Being the leader that he was, Joshua waited until the very last to claim his own inheritance, and the Lord gave him the city of Timnath-Serah (vv. 49–50). Like
Lesson #6. It's not your boasting but your believing that gives you the victory and gains you new territory. Sometimes
Joshua 19—21
that were cared for and marked (Deut. 19:3 niv). God wanted it to be easy for the fugitives to find their way to safety.
his friend Caleb, Joshua preferred living in the mountainous region of the land.
B.Cities of refuge set apart—20 C.Cities for the Levites identified—21
The assignment of the cities of refuge (20:1–9) When the nation was still on the other side of the Jordan, God told Moses to have the people set aside special cities for the Levites (Num. 35:1–5), as well as six "cities of refuge" (Ex. 21:13; Num. 35:6–34; Deut. 19:1–13). Now that the tribes had received their territories, Joshua could assign these cities.
Beyond this, the picture is one of contrast. When we come to Christ for salvation, there's no need for an investigation or a trial, because we know we're guilty, and we admit it! The only people Jesus can save are those who confess their guilt and throw themselves on His mercy.
If the fugitive prematurely left the city of refuge, he could be killed, but our salvation in Christ is not conditional. Our High Priest will never die, and we are forever secure. "But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them" (Heb. 7:24–25 nkjv).
Even before the law of Moses was given, God had laid down the basic rule that those who shed blood should pay for their crime with their own blood (Gen. 9:5–6). This principle was enunciated repeatedly in the law, but God made a distinction between murder and manslaughter (Ex. 21:12–14; Lev. 24:17; Num. 35:16–21; Deut. 19:11–13). "Blood defiles the land, and no atonement can be made for the land, for the blood that is shed on it, except by the blood of him who shed it. Therefore do not defile the land which you inhabit" (Num. 35:33–34 nkjv).
The meanings of the names of the cities are interesting. Taking them in the order listed in Joshua 20:7–8, you have: Kedesh = "righteousness"; Shechem = "shoulder"; Hebron = "fellowship"; Bezer = "fortress" or "strong"; and Ramoth = "heights." Hebraists do not agree on what Golan means, but the Gesenius Lexicon says it means "exile."
The six "cities of refuge" were needed because society in that day had no police force to investigate crimes. It was the responsibility of each family to see to it that murders were avenged, but how could they tell whether it was a case of premeditated murder or accidental manslaughter? In the heat of anger a relative of the dead person might kill somebody who was really innocent of a capital crime.
These names then can be used to describe what sinners experience when they flee by faith to Jesus. First, He gives them His righteousness, and they can never be accused again. There is no condemnation (Rom. 8:1)! Like a shepherd, He carries them on His shoulders, and they enter into fellowship with Him. He is their fortress, and they are safe. They dwell in the heights even though they are exiles, pilgrims, and strangers in this world.
Joshua set apart three cities of refuge on each side of the Jordan River. On the west side, Kedesh was farthest north, in the territory of Naphtali; Shechem was in the middle of the nation in the tribe of Manasseh; and Hebron was in the south in the tribe of Judah. On the east side of the Jordan, the cities were Golan in the north in Manasseh, Ramoth in Gad, and Bezer farther south in the tribe of Reuben. Since the Holy Land is about the size of the state of Maryland, you can see that nobody was very far from a city of refuge.
Lesson #7. Unless you have fled by faith to Jesus Christ, you aren't saved! Since our sins put Jesus on the cross, all of us are guilty of His death. He is the only Savior, and apart from faith in Him, there is no salvation. Have you fled to Him?
The law was really quite simple. Anybody who killed another person could flee to a city of refuge and be protected from "the avenger of blood" until the elders of the city could investigate the circumstances. If they found the fugitive guilty, he or she was put to death, but if they concluded that it was a case of manslaughter, the fugitive was allowed to live in the city and be protected from the avenger. Upon the death of the high priest, the fugitive could go home again. It was a case of forfeiting freedom in order to save his or her life.
Before leaving this theme, we should note that there is also an application to the nation of Israel. The people were guilty of killing the Lord Jesus Christ, but it was a sin of ignorance on the part of the people (Acts 3:12–18). When Jesus prayed on the cross, "Father, forgive them; for they know not what they do" (Luke 23:34), He was declaring them guilty of manslaughter rather than murder (1 Cor. 2:7–8). The way was open for their forgiveness, and God gave the nation nearly forty years to repent before He brought judgment. This same principle applied to the apostle Paul (1 Tim. 1:12–14). However, no lost sinner today can plead ignorance, because God has declared the whole world guilty and without excuse (Rom. 3:9–19).
Many students have seen in the cities of refuge a picture of our salvation in Jesus Christ, to whom we "have fled for refuge" (Heb. 6:18). The lost sinner, of course, is in danger of judgment because "the wages of sin is death" (Rom. 6:23). The avenger of blood is after him or her! God's appointed Savior is Jesus Christ (Acts 4:12), but the sinner must come to Him by faith in order to be saved (Matt. 11:28–30; John 6:37). The way to each city was kept open with roads
The assignment of the Levitical cities (21:1–45) As we noted before, the tribe of Levi didn't have territory
Joshua 21—22
can depend on as we claim our inheritance in Jesus Christ.
assigned to it but was scattered throughout the land. This way, they could teach the people the law and influence each of the tribes to be faithful to the Lord. But the Levites needed places to live and pastures for their cattle. Thus God assigned forty-eight cities for them to live in, along with a specific amount of land for pasture (Num. 35:1–5). The pasture land could not be sold, but their houses could be sold, and the Levites even had special privileges for redeeming their property (Lev. 23:32–34).
CHAPTER ELEVEN Joshua 22 AND WHEN THE BATTLE'S OVER I
D.Border tribes sent home—22
t was on VE-Day, May 8, 1945, when the nation heard President Truman announce over the radio: "General Eisenhower informs me that the forces of Germany have surrendered to the United Nations. The flags of freedom fly all over Europe."
The two lists of Levitical cities that we have— Joshua 21 and 1 Chronicles 6:54–81—do not always agree, but names of cities and spellings change over the years, and it's possible that from time to time new cities were selected and old ones abandoned.
I remember VJ-Day, August 14, 1945, when the downtown area of our city was jammed with people and total strangers were hugging one another and cheering. The Japanese had agreed to the Allied terms of surrender, and the war was over. My two brothers serving in the Marine Corps would be coming home!
There were forty-eight Levitical cities, six of which were also cities of refuge. Each of the tribes contributed four cities, except Judah and Simeon, who together contributed nine, and Naphtali, who contributed three. The descendants of the three sons of Aaron—Kohath, Gershon and Marari—were assigned to the various cities, although other Jews also lived in them. In Numbers 26:62, the writer states that there were 23,000 Levites before Israel entered the land, a big crowd to distribute among forty-eight cities.
The soldiers from the tribes of Reuben, Gad, and the half tribe of Manasseh must have been especially euphoric when the Jewish conquest of Canaan ended. For over seven years they had been away from their families on the other side of the Jordan, and now the victorious soldiers were free to go home.
But their return home was not without incident. In fact, what they did, well-meaning as it was, almost provoked another war. Let's consider the events involved and the lessons we can learn from them.
It was important that Israel have qualified and authorized people to minister in the tabernacle and later in the temple, and we must never minimize the teaching ministry of the priests and Levites (2 Chron. 17:7–9). Since the common people didn't own copies of the Scriptures, it was important that the Levites identify with the people and explain the law to them. These Levitical cities were so located that nobody was too far away from a man who could help them understand and apply the law of Moses.
Their honorable discharge (22:1–8) "In defeat unbeatable; in victory unbearable." That's the way Sir Winston Churchill described a British army officer famous in the Second World War. The first half of the description would apply to Joshua, because he knew how to win victory out of defeat. But the last half doesn't apply at all; for as commander of the Lord's army, Joshua was magnanimous in the way he treated his troops after the victory. An Italian proverb says, "It's the blood of the soldier that makes the general great." But this general made his soldiers great! This is clearly seen in the way he discharged the tribes who lived on the east side of the Jordan.
This long section in the book of Joshua closes with three wonderful affirmations:
First, God was faithful and gave Israel the land (Josh. 20:43). He kept the covenant that He made, first with Abraham (Gen. 12:7) and then with his descendants.
Second, God gave Israel victory over all their enemies and then gave them the rest from war (Josh. 20:44; see 1:13, 15; 11:23). What the ten unbelieving spies at Kadesh Barnea said could never happen did happen, because Joshua and the people believed God and obeyed His Word.
He commended them (vv. 1–3). These two and a half tribes had promised Moses that they would remain in the army until all the land was conquered, and they kept their promise (Num. 32; Deut. 3:12–20). After the death of Moses, they pledged that same loyalty to Joshua, their new leader (Josh. 1:12–18). These tribes had been loyal to Moses, to Joshua, and to their brothers from the other tribes. "For a long time now—to this very day—you have not deserted your brothers but have carried out the mission the Lord your God gave you" (22:3 niv).
Third, God kept His promises (20:45). At the close of his life Joshua would remind the people of this (23:14), and Solomon reminded them of it when he dedicated the temple (1 Kings 8:56).
As the people of God, we can claim these assurances by faith. God's covenant with us is not going to fail; God's power and wisdom can give us victory over every foe; and God's promises can be trusted, no matter what the circumstances may be.
Why had they been so loyal to their leaders and fellow soldiers? Because they were first of all loyal to the Lord their God. It was His mission they were carrying
The covenant of God, the power of God, the promises of God—these are the spiritual resources we
Joshua 22
on others, especially a leader upon his people or a father upon his family (Gen. 27:4; 48:9; 2 Sam. 6:18, 20; 1 Kings 8:55). What a sight to see a great general asking God's blessing on his troops!
out and His name they were seeking to glorify. In the service of the Lord, far above our devotion to a leader, a cause, or even a nation is our devotion to the Lord. "And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ" (Col. 3:23–24 nkjv).
This blessing also involved sharing the rich spoils of battle with them and their family members back home. It was the custom in Israel that those who stayed home, or who couldn't participate in the battle for some good reason, also shared the spoils (Num. 31:25–27; 1 Sam. 30:23–25). After all, these people had protected the home cities and kept the machinery of the community going while the men had been out fighting, and it was only fair that they share in the spoils.
He discharged them (v. 4). Having fulfilled their mission and kept their promise, the tribes were now free to go home, for God had given His people rest. The concept of rest is important in the book of Joshua and means much more than simply the end of the war. The word carries with it the meaning of both victory and security, and it involved Israel having their "resting place" in the land. God promised to give His people rest (Ex. 33:14; Deut. 12:9–10; 25:19; Josh. 1:13, 15), and He kept His promise (11:23; 14:15; 21:44; 22:4; 23:1). The spiritual application of this rest for God's people today is made in Hebrews 3 and 4. When we trust Christ as Savior, we enter into rest because we're no longer at war with God (Rom. 5:1). When we yield ourselves completely to Him and claim our inheritance by faith, we enter into a deeper rest and enjoy our spiritual riches in Christ. (See Matt. 11:28–32 for our Lord's invitation.) When we come to Him, He gives us rest. When we take His yoke of discipleship, we find that deeper rest.
Indeed, for the two and a half tribes that lived east of the Jordan, it was an honorable discharge.
Their honest concern (22:9–10) As the men of Reuben, Gad, and the half tribe of Manasseh made their way east and passed landmarks that brought back memories of the great things God had done, their hearts began to disturb them. Happy as they were to be going home, it wasn't easy to say goodbye to their brothers and leave behind the nearness of the priesthood and the tabernacle. They were leaving the land that God had promised to bless. Yes, they were going home to the land that they had chosen for themselves, but somehow they began to feel isolated from the nation of Israel.
Imagine what it would be like for these soldiers to return home after being away for so many years! Think of the love they would experience, the joys they would find, the treasures they would share! That's just a small picture of what happens when the children of God enter into the rest God gives to those who will yield their all to Him and trust His Word.
When you read and ponder Numbers 32, you discover that there is no record that Moses consulted the Lord about this decision. The thing Moses was most concerned about was that the men of Reuben, Gad, and Manasseh do their share in fighting the enemy and conquering the Promised Land, and this they agreed to do. Moses' first response was that of anger mingled with fear, lest God judge the nation as He had at Kadesh Barnea. Perhaps this first reaction was the right one.
He admonished them (v. 5). Like any good leader, Joshua was more concerned about the spiritual walk of his people than anything else. The army had experienced victory in Canaan because Joshua loved the Lord and obeyed His Word (1:7–8), and that would be the "open secret" of Israel's continued peace and prosperity. Just as they had been diligent in battle, obeying their commander, so they must be diligent in worship, obeying the Lord their God. This was the promise each of the tribes made to the Lord at Mount Gerizim and Mount Ebal.
There's no question that Canaan was God's appointed land for His people; anything short of Canaan wasn't what He wanted for them. The two and a half tribes made their decision, not on the basis of spiritual values, but on the basis of material gain, for the land east of the Jordan was ideal for raising cattle. I'm reminded of the decision Lot made when he pitched his tent toward Sodom (Gen. 13:10–11). In both instances, the people walked by sight and not by faith.
The motive for their obedience had to be love for the Lord their God. If they loved Him, then they would delight in walking in all His ways and obeying all His commandments. Instead of trying to serve two masters, they would cling (cleave) to the Lord and serve Him alone, with all their heart and soul. Jesus said this was the first and greatest commandment (Matt. 22:36–38); therefore, to disobey it would mean to commit the greatest sin. "If you love Me, keep My commandments" (John 14:15 nkjv).
By making this decision, the people of Reuben, Gad, and Manasseh divided the nation and separated themselves from the blessings of the land of Canaan. They were farther away from the tabernacle and closer to the enemy. They became what I call "borderline believers." You'll recall that Egypt represents the world and Canaan the believer's inheritance in Christ. The wilderness wanderings represent the experience of believers who don't enter by faith into the rest God has for them (Heb. 3–4). The two and a half tribes portray believers who have experienced the blessings
He blessed them (vv. 6–8). It was the ministry of the high priest to bless God's people (Num. 6:22–27), but the common people could invoke God's blessing
Joshua 22
There was to be one altar of sacrifice at the one sanctuary that God had appointed (Deut. 12; Lev. 17:8–9).
and battles of Canaan—their inheritance in Christ— but prefer to live on the border, outside God's appointed place of blessing.
The appeal (vv. 15–20). It's likely that Phinehas made the speech, but note that his address represented the agreement of all the tribes. Phinehas called what they had done a trespass (vv. 16, 20, 22 [transgression, kjv], 31), which means "an act of treachery." Joshua had commended these two and a half tribes for their loyalty, and now they had proved faithless. They had turned away (vv. 16, 18, 23, 29), which meant they were no longer following the Lord (see v. 5). This word carries the idea of "backsliding," gradually moving away from the Lord.
"Faith can never be satisfied with anything short of the true position and portion of God's people," wrote C. H. MacIntosh in his Notes on Numbers. "An undecided, half-and-half Christian is more inconsistent than an open, out-and-out worldling or infidel" (457, 460). How did they decide to solve the problem which they themselves had created? By building a large altar of stones by the Jordan River, on the Canaan side, as a reminder to everybody that the two and a half tribes also belonged to the nation of Israel. Had these tribes been living in the land of Canaan where they belonged, nobody would have questioned their nationality. But living outside the land, they gave the impression that they were not Israelites.
The strongest word used was rebel (vv. 16, 18–19 [twice], 22, 29), which means deliberately resisting God's will and disobeying His law. In building an unauthorized altar, these two and a half tribes were guilty of apostasy. "For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry" (1 Sam. 15:23).
This is now the eighth memorial erected in Canaan (Josh. 4:9, 20–24; 7:26; 8:29–32 [three memorials]; 10:27). But it's unfortunate when believers have to resort to artificial means to let people know they're God's people. In recent years we've seen a spate of "religious" bumper stickers, jewelry, decals, and other items (including mirrors and combs with Bible verses on them), all of which are supposed to help identify the owners with Jesus Christ. While these things might occasionally open doors of opportunity for witness, how much better it would be if our Spirit-led conduct and speech made the lost sit up and take notice. When we're living as God wants us to live, we're salt and light, and the Lord uses our witness for His glory.
From the nation's recent history Phinehas cited two serious cases of rebellion as warning to these tribes. The first was the participation of Israel in the heathen rites of the Moabites, when the men committed harlotry with the Moabite women (Josh. 22:17; Num. 25). As a result, 24,000 people died. The second was the sin of Achan after the victory at Jericho, when he deliberately took the spoils that belonged to the Lord (Josh. 22:20; see Josh. 7). His sin led to defeat at Ai and the deaths of thirty-six Jewish soldiers. It also led to his own death and that of the members of his family.
The delegation gave a wise word of counsel: "Come over and dwell with us, because we have the Lord's tabernacle in our land" (22:19, paraphrase). No man-made altar could substitute for the presence of the Lord among His people in His tabernacle. It's too bad the two and a half tribes didn't take this advice and claim their inheritance within the land that God had promised to bless (Deut. 11:10–32).
If the people of Reuben, Gad, and Manasseh faithfully attended the feasts in Jerusalem (Ex. 23:17), honored the Lord by obeying His Word, and talked about His Word in their homes (Deut. 6:6–9), they would be able to raise their children to know and serve the Lord. The altar on the Jordan bank, however, was no guarantee of such success.
The argument (vv. 21–29). The accused tribes invoked the name of the Lord six times as they replied to the charges, and in so doing, they used the three fundamental names for the Lord: "El [the Mighty One], Elohim [God], Jehovah [the Lord]." It was a solemn oath that their intentions were pure and that the Lord knew their hearts.
Their humble submission (22:11–29) The alarm (vv. 11–14). The word traveled quickly that the tribes east of the Jordan had erected an altar. While these Transjordanic tribes had been very sincere in what they did, their action was misunderstood, and the other tribes prepared for possible war. But wisely, they waited while an official delegation investigated what was going on. "He who answers a matter before he hears it, it is folly and shame to him" (Prov. 18:13 nkjv).
Of course, the fact that the Lord knows our hearts, and that we've taken an oath, is no guarantee that our actions are right, because we don't know our own hearts (Jer. 17:9). All sorts of questionable activities can be shielded by, "But the Lord knows my heart!" Paul gives us the right approach in 2 Corinthians 8:21; "For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of men" (niv). When a whole nation misinterprets what is supposed to be a good deed, and it brings them to the brink of war, then there must be something wrong with that deed.
The delegation of ten princes, one from each tribe, was led by Phinehas, the son of the high priest, a man who had already proved himself courageous in defending the law of the Lord (Num. 25; Ps. 106:30–31). It was the responsibility of the tribal leaders and the priests to investigate every situation in Israel that appeared to be a breach of the law (Deut. 13). God had instructed the Jews to destroy the altars of the heathen nations in Canaan and not to build altars of their own.
The accused tribes made it clear that they weren't setting up a rival religion because the altar they built
Joshua 22—23
that is from above is first pure, then peaceable" (James 3:17, italics mine). The peace that God's people achieve at the price of purity and truth is only a dangerous truce that eventually explodes into painful division. There is always a place in human relations for loving conciliation, but never for cowardly compromise. "I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality" (1 Tim. 5:21 nkjv).
wasn't for sacrifices. Rather, they were putting up a witness that would remind the tribes west of the Jordan that Reuben, Gad, and Manasseh were a part of the Jewish nation.
It's interesting that the Transjordanic tribes pointed to the children as their concern. But it wasn't their children who would ask, "What have we to do with the Lord God of Israel?" No, their children would be provoked by the children of the tribes in Canaan! Reuben, Gad, and Manasseh were not even living in the land of God's choice, yet they feared lest the children across the river would lead their children astray! It seems to me that the danger was just the opposite.
The Transjordanic tribes named their altar "A witness between us that the Lord is God" (niv). (The Hebrew word edh means "witness.") But if the Lord is God, why didn't they obey Him and live in the land He had appointed for them? The stones may have been a witness, but the people certainly were not. Surrounded by heathen nations and separated from their brothers and sisters across the river, these tribes quickly fell into idolatry and were eventually taken by Assyria (1 Chron. 5:25–26).
Not only did the Transjordanic tribes accuse their fellow Jews of having worldly children, but they even accused God of creating the problem in the first place! "For the Lord has made the Jordan a border between you and us" (Josh. 22:25 nkjv). No! They were the ones who had made the Jordan River the dividing line! In choosing to live east of the Jordan, the two and a half tribes separated themselves from their own people and from the land God had given to all of them. They put their cattle ahead of their children and their fellow Jews, but they blamed God and the other tribes for the problem that they created.
On September 30, 1938, British Prime Minister Sir Neville Chamberlain, just back from Germany, told a gathering at 10 Downing Street: "My good friends, this is the second time in our history that there has come back from Germany to Downing Street peace with honor. I believe it is peace for our time. We thank you from the bottom of our hearts. And now I recommend you to go home and sleep quietly in your beds."
What kind of "witness" was this huge pile of stones? Was it a witness to the unity of the nation and to the obedience of the Transjordanic tribes? No, it was a witness to expediency, the wisdom of man in trying to enjoy "the best of both worlds." The two and a half tribes talked piously about their children, but it was their wealth that really motivated their decision to live east of the Jordan.
Less than a year later, England was at war with Germany, and World War II had burst upon the world.
Church history is replete with agreements and accords that magnified unity over purity and truth, and therefore never lasted. Whether in our personal relationships in our homes and churches, or in our nation, the only peace that lasts is peace that is based on truth and purity. It's a peace that demands sacrifice and courage, and a willingness to stand up for God's Word, but the results are worth it.
Somewhere near this "witness altar" were the twelve stones that the men had carried from the midst of the Jordan River (4:20–24). It reminded the Jews that they had crossed the river and buried their past forever. Reuben, Gad, and the half tribe of Manasseh had crossed the river and gone back again. Their "altar" contradicted the altar that Joshua had erected to the glory of God. "If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God" (Col. 3:1 nkjv).
The well-known Bible commentator, Matthew Henry, said it best: "Peace is such a precious jewel that I would give anything for it but truth."
CHAPTER TWELVE Joshua 23—24 THE WAY OF ALL THE EARTH T
Their happy agreement (22:30–34) Phinehas was pleased, the delegation was pleased, and the children of Israel across the Jordan were pleased; but was the Lord pleased? The delegation rejoiced that the purpose of the altar was for witness and not sacrifice, and this seemed to settle the matter. They rejoiced that God wouldn't send judgment to the land (v. 31) and that there would be no civil war in Israel (v. 33). But the nation was divided, in spite of the "altar of witness." Like Abraham and Lot (Gen. 13), part of the nation had a spiritual outlook while the other part was concerned with material things.
he well-known psychoanalyst Eric Fromm wrote in Man for Himself, "To die is poignantly bitter, but the idea of having to die without having lived is unbearable."
IV. Renewing the covenant (23—24) A.Joshua's final message to the leaders—23
Joshua the son of Nun had lived! His long life started in Egyptian bondage and ended in a worship service in the Promised Land. In between those events God had used him to lead Israel in defeating the enemy, conquering the land, and claiming the promised inheritance. With the apostle Paul, Joshua could sincerely say, "I have fought a good fight, I
"Peace at any price" isn't God's will for His people. This decision in Gilead was made on the basis of human wisdom and not God's truth. "But the wisdom
Joshua 23
Word, He would help them completely conquer the land. "For the Lord your God is He who has fought for you" (Josh. 23:3 nkjv).
have finished my course, I have kept the faith" (2 Tim. 4:7 kjv).
Joshua was about to go "the way of all the earth" (Josh. 23:14), the way you and I must go if the Lord doesn't return first. But at the end of a long and full life, Joshua's greatest concern wasn't himself. His greatest concern was his people and their relationship to the Lord. He didn't want to leave until he had challenged them once again to love the Lord and keep His commandments. His life's work would be in vain if they failed to keep the covenant and enjoy the blessings of the Promised Land.
This is a good reminder to God's people today. As we read the Bible and see what God did in the past for those who trusted Him, it encourages us to trust Him today and face all our enemies with courage and confidence. The Presbyterian missionary leader A. T. Pierson used to say that "history is His story," and this is true. From age to age, God may change His methods; but His character never changes, and He can be trusted.
What the Lord said to Israel (vv. 5–10). The secret of Joshua's success, and therefore the reason for Israel's victories, was his devotion to the Word of God (vv. 6, 14; see 1:7–9, 13–18; 8:30–35; 11:12, 15; 24:26–27). He obeyed God's commandments and believed God's promises, and God worked on his behalf. But even more, his devotion to the Word of God enabled Joshua to get to know God better, to love Him, and to want to please Him. It isn't enough to know the Word of God. We must also know the God of the Word and grow in our fellowship with Him.
He first called a meeting of the leaders of the nation (v. 2), either at Shiloh or at his home in Ephraim, and warned them what would happen if they deserted the Lord. Then he gathered "all the tribes of Israel to Shechem" (24:1) and gave a farewell address which reviewed the history of Israel, starting with Abraham, and challenged the people to love the Lord and serve Him alone. In these two addresses Joshua emphasized three important topics.
Israel's future dangers (23:1–16) Having assembled the leaders of the nation, Joshua presented them with two scenarios: Obey the Lord, and He will bless you and keep you in the land; disobey Him, and He will judge you and remove you from the land. These were the terms of the covenant God had made with Israel at Mount Sinai, which Moses had repeated on the Plains of Moab, and which Israel had reaffirmed at Mount Ebal and Mount Gerizim.
God kept all His promises, and He had every right to expect Israel to keep all His commandments as well. Some of God's promises are unconditional, but some of them are conditional and depend on our obedience for their fulfillment. Israel entered and conquered the land as the fulfillment of God's promise, but their enjoyment of the land depended on their obedience to the law of the Lord. God would enable them to claim all their inheritance if they would obey Him with all their hearts.
Joshua's emphasis was on possessing the land (v. 5) and enjoying its blessings (vv. 13, 15–16). While Israel had gained control of Canaan, there still remained territory to possess and pockets of resistance to overcome. (See 13:1–13; 15:63; 16:10; 17:12–13; 18:3; Judg. 1–2.) The task of the tribes wasn't finished! The great danger, of course, was that the people of Israel would gradually change their attitudes toward the pagan nations around them and start accepting their ways and imitating them.
The most important thing was that Israel remain a separated people and not be infected by the wickedness of the Gentile nations around them (23:7–8; see Ex. 34:10–17; Deut. 7:2–4). Joshua warned them that their disobedience would be a gradual thing. First they would associate with these nations in a familiar way; then they would start discussing their religious practices; and before long Israel would be worshipping the false gods of the enemy. The Jewish men would then start marrying women from these pagan nations, and the line of separation between God's people and the world would be completely erased. Imagine the folly of worshipping the gods of the defeated enemy!
To counteract this danger, Joshua gave the people three strong motives for remaining a separated people and serving the Lord faithfully.
What the Lord did for Israel (vv. 3–4). From the day that Israel left Egypt, the Lord had fought for His people and delivered them from their enemies. He drowned the Egyptian army in the sea and then defeated the Amalekites who attacked the Jews soon after they left Egypt (Ex. 17). The Lord defeated all of Israel's enemies as the nation marched toward Canaan, and He gave His people victory over the nations in the Promised Land.
All of us feel the pressures of the world around us, trying to force us to conform (Rom. 12:1–21; 1 John 2:15–17), and it takes courage to defy the crowd and stay true to the Lord (Josh. 23:7). But it also takes love for the Lord and a desire to please Him (v. 8). The word translated "cleave" in verse 8 is used in Genesis 2:24 to describe a husband's relationship to his wife. Israel was "married" to Jehovah at Mount Sinai (Jer. 2:1–3; Ezek. 16) and was expected to be a faithful spouse and cleave to the Lord (Deut. 4:4; 10:20; 11:22; 13:4). How tragic that she became an unfaithful wife, a prostitute, as she turned to the gods of other nations.
This review of history reminded Israel of two great facts: Those Gentile nations were God's enemies and therefore must be Israel's enemies, and the same God who overcame the enemy in the past could help Israel overcome them in the future. God had never failed His people, and, if they would trust Him and obey His
The promise in Joshua 23:10 is quoted from Deuteronomy 32:30, which shows how well Joshua
Joshua 23—24
compromised with the enemy but also have capitulated to the enemy, and the Lord is not first in their lives.
knew the Word of God. (See also Lev. 26:7–8.) He meditated on God's Word day and night (Josh. 1:8; Ps. 1:2) and hid it in his heart (Ps. 119:11). What the Lord would do to Israel (vv. 11–16). The Word of God is like a two-edged sword (Heb. 4:12): If we obey it, God will bless and help us; if we disobey it, God will chasten us until we submit to Him. If we love the Lord (Josh. 23:11), we'll want to obey Him and please Him, so the essential thing is that we cultivate a satisfying relationship with God.
B.Joshua's final message to the nation—24
Israel's past blessings (24:1–13) In the April 15, 1978 issue of Saturday Review, the late author and editor Norman Cousins called history "a vast early warning system," and philosopher George Santayana said, "Those who cannot remember the past are condemned to repeat it." A knowledge of their roots is very important to the Jews because they are God's chosen people with a destiny to fulfill in this world.
Joshua reminded the people that God's Word never fails, whether it's the Word of promise for blessing or the Word of promise for chastening. Both are evidences of His love, for "whom the Lord loveth He chasteneth" (Prov. 3:11–12; Heb. 12:6). Charles Spurgeon said, "God will not allow His children to sin successfully."
Shechem was the ideal location for this moving farewell address by Israel's great leader. It was at Shechem that God promised Abraham that his descendants would inherit the land (Gen. 12:6–7), and there Jacob built an altar (33:20). Shechem was located between Mount Ebal and Mount Gerizim, where the people of Israel had reaffirmed their commitment to the Lord (Josh. 8:30–35). Shechem was indeed "holy ground" to the Israelites.
Moses had warned Israel against compromising with the evil nations in the land (Ex. 23:20–33; 34:10–17; Deut. 7:12–26), and Joshua reaffirmed that warning (Josh. 23:13). If Israel began to mingle with these nations, two things would happen: God would remove His blessing, and Israel would be defeated; and these nations would bring distress and defeat to Israel. Joshua used vivid words like snares, traps, scourges, and thorns to impress the Jews with the suffering they would experience if they disobeyed the Lord. The final stroke of chastening would be Israel's removal from their land to a land of exile. After all, if you want to live and worship like the Gentiles, then live with the Gentiles! This happened when God permitted Babylon to conquer Judah, destroy Jerusalem, and take thousands of the Jews into exile in Babylon.
If nation and land were the key words in Joshua's first address, then the Lord is the major focus in this second address, for Joshua refers to the Lord twentyone times. In fact, in 24:2–13, it is the Lord who speaks as Joshua reviews the history of the nation. Another key word is serve, used fifteen times in this address. Jehovah gave them their land and would bless them in their land if they loved Him and served Him.
God chose Israel (vv. 1–4). Abraham and his family were idolaters when God called Abraham to leave Ur of the Chaldees and go to Canaan (Gen. 11:27— 12:9). "The God of glory appeared unto our father Abraham," declared Stephen in his own farewell speech (Acts 7:2), reminding the Jews that their national identity was an act of God's grace. Abraham didn't seek after God and discover Him; it was God who came to Abraham! There was nothing special about the Jews that God should choose them (Deut. 7:1–11; 26:1–11; 32:10), and this fact should have kept them humble and obedient.
Three times in this brief address Joshua called Canaan "this good land" (vv. 13, 15–16). When God called Moses at the burning bush, He promised to take Israel into a "good land" (Ex. 3:8), and Joshua and Caleb described Canaan as "a good land" after forty days of investigation (Num. 14:7). In his farewell message Moses used the phrase "good land" at least ten times (Deut. 1:25, 35; 3:25; 4:21–22; 6:18; 8:7, 10; 9:6; 11:17). The argument is obvious: Since God has given us such a good land, the least we can do is live to please Him.
"You did not choose Me," Jesus told His disciples, "but I chose you and appointed you" (John 15:16 nkjv). Believers were chosen in Christ "before the foundation of the world" (Eph. 1:4) and are called "God's elect" (Rom. 8:33; Titus 1:1). One of my professors in seminary used to say, "Try to explain election and you may lose your mind, but explain it away and you may lose your soul." No matter what "school" of theology we belong to, all of us must admit that God takes the first step in our salvation.
Meditating on the goodness of God is a strong motivation for obedience. James connects the goodness of God with our resisting of temptation (James 1:13–17), and Nathan took the same approach when he confronted King David with his sins (2 Sam. 12:1–15). It was not his own badness but his father's goodness that brought the prodigal son to repentance and then back home (Luke 15:17). "The goodness of God leads you to repentance" (Rom. 2:4 nkjv). The danger is that the material blessings from the Lord can so possess our hearts that we focus on the gifts and forget the Giver, and this leads to sin (Deut. 8).
Abraham's firstborn son was Ishmael (Gen. 16), but God rejected him and gave His covenant to Isaac, the child of Abraham and Sarah's old age (17–18, 21). Isaac had two sons, Jacob and Esau, and God chose Jacob. Paul called these choices God's purpose "according to election" (Rom. 9:11). Esau became the ancestor of the Edomites in Mount Seir, and Jacob became the father of the twelve tribes of Israel.
Joshua's three main admonitions in this address need to be heeded by God's people today: Keep God's Word (Josh. 23:6), cleave to the Lord (v. 8), and love the Lord (v. 11). Too many Christians have not only
Joshua 24
Deut. 7:20) may have been the insect whose sting is extremely painful, but it's possible that the word is an image of something else. Invading armies are compared to bees (Deut. 1:44; Ps. 118:12; Isa. 7:18), and some students think that's the meaning here. God sent other armies into Canaan to weaken the people and prepare them for the invasion of Israel.
Eventually, the children of Israel went to Egypt, where God made them into a great nation.
One of the repeated titles for God in the book of Joshua is "the Lord God of Israel," used fifteen times (7:13, 19–20; 8:30; 9:18–19; 10:40, 42; 13:14, 33; 14:14; 22:16, 24; 24:2, 23). The Jews were indeed an elect and a special people, for the Lord of heaven chose to associate His great name with them and be their God.
But perhaps the hornets better represent the reports that came to Canaan of Israel's conquests, reports that frightened and almost paralyzed the inhabitants of the land. The words of Rahab describe the panic of the Canaanites because of what they heard about Israel: "And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you" (Josh. 2:11; see 5:1 and 9:24). God had promised to do this and He kept His promise (Deut. 2:25).
God delivered Israel (vv. 5–7). God sent Joseph ahead to Egypt to preserve the nation during the famine (Ps. 105:16–22), and then He sent Moses and Aaron to deliver the nation from bondage (vv. 23–45). Egypt had been saved from starvation because of the Jews, but instead of being grateful, the rulers of Egypt eventually enslaved the Jews and made their lives bitter (Ex. 3:7–9). All of this was a fulfillment of what God had promised to Abraham centuries before (Gen. 15:1–17), but their suffering in Egypt only made the Israelites multiply more.
In Joshua 24:13, God's words remind us of what Moses said to Israel in Deuteronomy 6:10ff. Once again, the emphasis is on the goodness of God and all that He did for Israel because He loved them. When the Jews started taking their blessings for granted, they began drifting away from sincere worship of the Lord. A grateful heart is a strong defense against the devil's temptations.
God judged the gods and rulers of Egypt by sending ten plagues to the land, climaxing with the death of the firstborn (Ex. 7–12). Only then did stubborn Pharaoh give the Jews permission to leave the land, but then he changed his mind and sent his army after them. God not only brought His people out, but He also led them through the Red Sea and drowned the Egyptian army in its waters (chaps. 14–15).
Israel's present responsibilities (24:14–33) One of the key words in this section is serve, used fifteen times. To serve God means to fear Him, obey Him, and worship only Him. It means to love Him and fix your heart upon Him, obeying Him because you want to and not because you have to.
God instructed His people to observe the Passover as an annual reminder of their redemption from Egyptian bondage (chaps. 12–13). In his farewell speech Moses frequently reminded the Jews that they had once been slaves in Egypt but the Lord had set them free (5:15; 6:12; 8:14; 13:5, 10; 15:15; 16:3, 6; 20:1; 24:22). It does a believer good to remember what it was like to be in bondage to sin and then to rejoice in the redemption that was purchased so dearly for us on the cross. It's a dangerous thing to take the gift of salvation for granted.
Decision (vv. 14–18). Joshua made it clear that the people of Israel had to make a decision to serve the Lord God of Israel. There could be no neutrality. But if they served the Lord, then they would have to get rid of the false gods that some of them secretly were worshipping. Even after the great experience of the Exodus, some of the Jews still sacrificed to the gods of Egypt (Lev. 17:7; Amos 5:25–26; Acts 7:42–43; Ezek. 20:6–8). Jacob had given this same warning to his family (Gen. 35:2), and Samuel would give the same admonition in his day (1 Sam. 7:3ff.).
God guided Israel (vv. 8–10). God brought Israel out that He might bring them in (Deut. 6:23). His goal for them was the Promised Land, but their sin at Kadesh Barnea caused them to wander in the wilderness until the old unbelieving generation had died off. As Israel marched behind the ark of God, the Lord defeated their enemies. When Balaam tried to curse Israel, God turned the curse into a blessing (Num. 22–24; Deut. 23:5; Neh. 13:2). Whether Satan came against Israel as the lion (the army of the Amorites) or as the serpent (the curses of Balaam), the Lord defeated him.
Joshua wasn't suggesting that the people could choose to worship the false gods of the land, and God would accept it, for there was no other option but to serve Jehovah. Being a wise and spiritual man, Joshua knew that everybody must worship something or someone, whether they realized it or not, because humanity is "incurably religious." If the Jews didn't worship the true God, they would end up worshipping the false gods of the wicked nations in Canaan. His point was that they couldn't do both.
God gave them their land (vv. 11–13). The same God who took Israel through the Red Sea also took them across the Jordan River and into their inheritance. Except for a temporary defeat at Ai (Josh. 7), and a humiliating compromise with Gibeon (chap. 9), Joshua and his army defeated every enemy in the land because the Lord was with them.
The people assured Joshua that they wanted to worship and serve only the Lord God of Israel, and they gave their reasons. The Lord had delivered them from Egypt, brought them through the wilderness, and taken them into their Promised Land. (The first half of Joshua's address [Josh. 24:1–13] had made an
The "hornet" mentioned in 24:12 (see Ex. 23:28;
Joshua 24
be helpful or hurtful, depending on how we use them.
impression on them!) Joshua had declared that he and his house would serve only the Lord (v. 15), and the people said, "Therefore will we also serve the Lord; for he is our God" (v. 18).
The book closes with three burials. Joshua died at the age of 110 and was buried in his own inheritance. Eleazar the high priest (Num. 20:28) died and was also buried in Ephraim, near Shiloh, where his son Phinehas had property. The bones of Joseph were buried in Shechem in the plot of ground Jacob had bought from Hamor (Gen. 33:19). Shechem became an important city for Ephraim and Manasseh, who were the two sons of Joseph. Thus it was fitting that their great ancestor be buried there. (See Gen. 50:25; Ex. 13:19; Heb. 11:22.)
Devotion (vv. 19–28). When the former generation had met the Lord at Mount Sinai, they had said, "All that the Lord has spoken we will do" (Ex. 19:8 nkjv). But a few weeks later, they were worshipping a golden calf! Joshua knew that it was easy for the people to promise obedience to the Lord, but it was quite something else for them to actually do it. His stern words were meant to curb their overconfidence and make them look honestly into their own hearts (Josh. 24:19). Israel was "married" to Jehovah, and He would not tolerate any rivals in their hearts. He is a jealous God (Ex. 20:5) and a holy God, and He could never permit them to be divided in their loyalty. Just as a husband and wife are faithful to their marriage vows and jealously guard their mate's affection, so Israel and the Lord had to be faithful to each other.
Moses had named Joshua as his successor, but it's significant that God didn't tell Joshua to appoint a successor. The elders who had served with Joshua guided the nation after his death, but then the people went astray and began to disobey the Lord and worship the false gods of the Canaanites (Judg. 2:6–15). Why didn't the next generation know the Lord and what He had done for Israel? Because the people of Joshua's generation failed to keep their promise and teach their children and grandchildren to fear and serve the Lord.
Joshua warned them what would happen if they didn't get rid of their idols: They would eventually forsake the Lord, and then He would have to chasten them. They would lose all the blessings He had so graciously given them in the Promised Land. Their great need was to cleanse their hearts of allegiance to other gods and to incline their hearts only to the Lord (Josh. 24:23). If they persisted in their hidden disloyalty, God would not forgive them (Ex. 23:21) but would punish them for their sins.
God kept His promise and chastened His people, first by bringing other nations into the land (vv. 14–19), and then by taking the Jews out of their land, the northern kingdom to Assyria and the southern kingdom to Babylon. But one day the Lord will regather His people Israel and establish them in their land (Isa. 11–12; 51–52; Ezek. 36:24ff.). Then "the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea" (Hab. 2:14).
Three times the people affirmed their desire to serve only the Lord (Josh. 24:16–18, 21, 24), and Joshua took them at their word. So that they wouldn't forget this solemn covenant with Jehovah, Joshua wrote it in the book of the law and then set up a large stone as a perpetual witness to their agreement. This is the ninth and last memorial mentioned in the book of Joshua. The nine memorials are:
CHAPTER THIRTEEN A Great Life in Review I
n his Autobiography, Mark Twain wrote: "Biographies are but the clothes and buttons of the man—the biography of the man himself cannot be written."
1. The stones in the midst of the Jordan (4:9). 2. The stones on the western bank of the Jordan (4:20–24). 3. The stones in the Valley of Achor (7:26). 4. The heap of stones at Ai (8:29). 5. The altar on Mount Ebal (8:30). 6. The stones of the law on Mount Ebal (8:32). 7. The stones at the cave at Makkedah (10:27). 8. The altar built by the Transjordanic tribes (22:10ff.). 9. Joshua's stone of witness (24:26–28).
The book of Joshua is not a biography of Joshua in the strictest sense, but it certainly tells us a great deal about this godly man. Like the rest of the Old Testament Scriptures, this book was written both to warn us (1 Cor. 10:11) and to encourage us (Rom. 15:4). Therefore, we ought to take time to review Joshua's life and ministry and learn from him lessons that will help us know the Lord better and serve Him more effectively.
Joshua's preparation When God wants to accomplish something, He prepares a servant for the task and prepares the task for His servant. The Lord invested seventeen years preparing Joseph for His work in Egypt and eighty years getting Moses ready for forty years of ministry to the people of Israel. David experienced many years of trials and testings before he ascended the throne of Israel. "A
There's certainly nothing unbiblical about God's people memorializing a wonderful event or a sacred decision, so long as the memorial doesn't become the focus of idolatrous worship. It's good to remember what the Lord did and how we responded, but we must never live in the past. Religious traditions can
Joshua
prepared servant for a prepared place" is God's approach to ministry.
people of Israel listened to Joshua and Caleb, they would have entered their inheritance four decades sooner and enjoyed it that much longer (Num. 13:26—14:10). Both Joshua and Caleb patiently endured the trials of the wilderness because they knew they would one day claim their inheritance in the Promised Land. In their unbelief, the Jews rejected "the work of faith" and refused to enter the land, but they couldn't rob Joshua of his "patience of hope" (1 Thess. 1:3). Leaders must learn how to wait. Often their followers don't always see as far as they see or have the faith that they have. The vision of future victory is what motivates a true leader; but, like Israel, too often the people are looking back. I suppose every leader has at one time or another identified with Jesus when He said, "O unbelieving and perverse generation, how long shall I stay with you and put up with you?" (Luke 9:41 niv). On more than one occasion Joshua witnessed Moses pouring out his heart to God because of the unbelief and stubbornness of the people.
What were some of the "tools" God used to prepare Joshua for his ministry?
Suffering. Joshua was born into Egyptian slavery and knew what it was to suffer. In Exodus 3:7–9, the Lord's words make it clear that the Jews experienced great affliction in Egypt and cried out to God for deliverance. Nevertheless they had at least three encouragements as they suffered: God's promise to Abraham that his descendants would inherit the land (Gen. 12:7); God's prophecy concerning their deliverance from bondage (15:12–17; see Deut. 4:20); and Joseph's words concerning Israel's deliverance and possession of the Promised Land (Gen. 50:22–26).
God's pattern for life is that suffering must come before glory. This was true of our Savior (Luke 24:26; 1 Peter 1:11) and it is true of His people (1 Peter 4:13; 5:10). When we suffer in the will of God and depend on His grace, that suffering has a maturing and purifying effect on our lives. Sadly, we have too many leaders today who proudly display their medals, but they can't show you any scars. Our Lord's Calvary wounds are now glorified in heaven, eternal reminders that suffering and glory go together in the purposes of God.
Joshua's leadership Are leaders born or made? Probably both. God gives them the genetic structure they need and then develops their gifts and abilities in the "school of life." Management seminars promise to teach leadership, but if there isn't some fuel there to ignite, the fire won't burn. Principles of leadership certainly may be taught, but what it means to be a leader can only be learned on the field of action. To think you're a leader because you attended a seminar is as dangerous as thinking you're an athlete because you watched the Olympics on television.
Of itself, suffering doesn't make people better. Sometimes it makes them bitter. But when suffering is mixed with faith and God's grace, then it becomes a wonderful tool for building godly character (2 Cor. 12:1–10). If suffering alone gave people wisdom and character, then our world would be a far better place, because everybody suffers in one way or another. When we accept our suffering as a gift from God and use it for His glory, then it can work in us and for us to accomplish the will of God.
What were the characteristics of Joshua's leadership style?
Submission. Joshua knew how to submit to authority. As leader of the Jewish army, he followed Moses' orders and defeated the Amalekites (Ex. 17:8–16). As Moses' "assistant" for many years (24:13), Joshua stayed with his master and served him faithfully. God's pattern for leadership is summarized in Matthew 25:21, and that pattern still stands today: when we prove ourselves faithful as servants over a few things, then God can make us rulers over many things. Joshua was able to give orders because he'd learned how to take orders.
He walked with God. Like Moses, his predecessor, Joshua was a man of God. Whoever the Holy Spirit selected to complete the book of Joshua was led to call him "the servant of the Lord," a title not given to everybody in Scripture. We aren't told that God spoke with Joshua face to face, as He had with Moses (Deut. 34:10), but we do know that God communicated His will to Joshua and that he was obedient. Joshua meditated daily on the law of the Lord (Josh. 1:8) and did what it said (11:15). He was a man of prayer (7:6–9), for the Word of God and prayer go together (Acts 6:4).
Because he was submitted to authority, Joshua was an obedient servant. During the first half of his life, he obeyed Moses, and during the last half, he received his orders from the Lord. The key verse in Joshua's life was, "Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go" (Josh. 1:7 niv). This should be balanced with 11:15, "As the Lord commanded Moses, his servant, so did Moses command Joshua, and so did Joshua; he left nothing undone of all that the Lord commanded Moses."
He had courage. At the beginning of his ministry Joshua was told four times to "be courageous" (Josh. 1:6–7, 9, 18). It takes courage to be a successful leader, courage to stand for what you believe, and courage to do what you know God wants you to do. All of us need to imitate Martin Luther when he said, "Here I stand. I can do no other."
General Omar Bradley defined bravery as "the capacity to perform properly even when scared half to death." We aren't told whether Joshua was ever afraid as he faced the enemy, but we do know that he did his job and won battle after battle. Most of us aren't called
Delay. It's through faith and patience that we inherit what God has promised (Heb. 6:12). Had the
Joshua
upon to lead armies, but any kind of leadership involves risks and demands moral courage. "He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life" (John 12:25 nkjv). If we're timid about life and ministry, we'll never accomplish much for the Lord. It was because the servant was afraid that he hid his master's wealth and didn't take the risk of investing it (Matt. 25:24–30).
thousands of people who served faithfully in the battle and behind the lines.
True leaders don't demand respect; they command it. When you read Joshua 1:10–18 and see the way the troops responded to Joshua's orders, you can't help but conclude that he commanded their respect and loyalty. He was serving the Lord and the Lord's people, and they followed him because they knew they could trust him. His motives were pure, his life was godly, and his character was above reproach.
Joshua's courage involved much more than fighting the enemy, as great as that was. He also had the courage to deal with sin in the camp of Israel (Josh. 7) and to challenge the tribes to "get with it" and claim their inheritance (17:14–18). Sometimes it takes more courage to face your own people at home than it takes to face the enemy on the battlefield.
As Moses' successor and God's appointed leader, Joshua had authority, but it takes more than authority to lead others. It also takes stature, the kind of character and achievement that will make people look up to you and listen to you. In this day of "media magic," a public relations firm can "hype" a nobody into becoming an international celebrity, but they can't give that celebrity the kind of stature that can come only from sacrifice and service. We don't need more celebrities, but we certainly do need more servants.
He had a plan and followed it. The conquest of Canaan wasn't a haphazard affair; it was carefully planned and skillfully executed. First, Joshua cut straight across the land and isolated the north from the south. Then he conquered the cities in the south, followed by the invasion of the north. He moved quickly to subdue the population centers and take control of the whole land. More than once, Joshua led his men on an all-night march in order to catch the enemy by surprise.