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Verses 1-8: Now that all the land division and settlement has been completed there’s one final matter for Joshua to address. He summons the men of Reuben, Gad and the half tribe of Manasseh that settled in the land east of the Jordan river. Now that the conquest and settlement of Canaan is complete Joshua tells the men that their oath which they swore to Moses is also complete. They are free to return to their homes and families on the other side of the Jordan. (v.2-4)
But then Joshua adds a note of caution and a warning: “But take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all His ways, and to keep His commandments, and to cleave unto Him, and to serve Him with all your heart and with all your soul.” (v.5) (Deuteronomy 6:17, 11:22, Jeremiah 12:16) These two and a half tribes will be separated from the rest of Israel by some distance as well as the Jordan river, and Joshua fears that that will cause them to fall back into idolatry and apostasy. He then gives a final blessing to these two and a half tribes, encouraging them to take their portion of the spoils of Israel’s conquest back to their homes and families. (v.7-8) Verses 9-34: The remainder of this chapter gives an account of a misunderstanding that arises between these two and a half tribes and the rest of the nation. As the men of Reuben, Gad, and Manasseh depart for home, the pause at the bank of the Jordan to build “…a great altar...” (v.10). This monument is meant as a memorial to their descendants (v.27), but when word of the altar’s existence reaches the elders of the western tribes they become fearful, believing that the altar’s purpose is for something else entirely. (v.11, 16) Once again, a council is gathered at Shiloh, and a representative from each of the ten tribes is chosen to accompany Phineas, son of Eleazar, on a fact finding mission. (v.13-14) They confront the elders of the Transjordanian tribes, demanding to know why they built an altar for sacrifices in direct violation of the Mosaic Law. (v.15-20) They remind them of the consequences of such rebellion, referencing Peor and Achan. (Numbers 25:1-3, Deuteronomy 4:3, Joshua 7:1) There’s a reference in verse 19 to the land east of the Jordan being unclean, meaning that the western tribes thought this might be the motive for the building of the altar, an attempt by the Transjordanian tribes of cleansing their portion of the land where they chose to live. The representatives of Reuben, Gad, and half of Manasseh are quick to reassure their brethren that no rebellion, or idolatry, or any other sin has taken place. (v.21-29) They begin their defense by affirming their faithfulness to “The Lord God of gods, the Lord God of gods…” (v.22) That phrase is repeated for emphasis, and rest of that verse, along with verse 23, reads like an oath sworn in the presence of God and their brethren. What these men are saying, essentially, is that if they have indeed sinned against God then He will judge and punish them accordingly. The reason for the altar is that of a memorial, a monument for the future generations of the Transjordanian tribes. (v.27-28) These men feared that their children or grandchildren might one day turn away from the God of their fathers because of the distance and separation from their brethren on the west side of the Jordan. Therefore this altar was built to resemble the same one in the tabernacle at Shiloh (v.28) but not for the purpose of blood sacrifices or burnt offerings. Instead “it is a witness between us and you.” It is to serve as a connection between the west and east tribes that are separated by distance as well as the Jordan river, a reminder for future generations of what God has done for all His chosen people. They close their defense by repeating once more that this altar is not “…for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the lord our God that is before His tabernacle.” They affirm yet again, “God forbid that we should rebel against the Lord, and turn this day from following the Lord…”. Phineas and the men that accompanied him accept this explanation, pleased and relieved to hear that their brethren are not, in fact, rebelling against God. They return with the good news to their brethren, and all of Israel rejoices in this. They had been prepared to go to war against the Transjordanian tribes, if necessary, in order to cleanse the land and purge the sin from among them. (v.33) The men of Reuben and Gad name the monument Ed, which means “witness”. “…for it shall be a witness between us that the Lord is God.” (v.34) Passages such as this one can sometimes seem confusing to present day readers because to us the promised land doesn’t seem that large of an area on a small map in the back of our Bible. It’s also easy to forget what it is was like in a time where the only means of communication and travel was by horseback or on foot. For us today a distance of only a few dozen miles is not that far, but at this time in the ANE it was several days’ journey. The twelve tribes of Israel are no longer living in a close knit community in tents. They are now scattered over a great distance, and for those who settled on the eastern side of the Jordan river that distance from their brethren on the western side is even greater. Because of this it’s easy to see how misunderstandings like the one described in this chapter arose. But the western tribes did the wise thing by not jumping to conclusions and immediately going to war against their brethren. Instead, they gave the Transjordanian tribes the benefit of the doubt and dispatched Phineas with ten representatives to see if their suspicions were true or false. If the former, then the western tribes were prepared to act accordingly in order to protect the nation from God’s wrath. But, when the rumor turned out be false, they instead rejoiced with their brethren, and everyone returned to their respective homes happy and blessed. There’s an obvious and practical lesson here for believers today. It’s easy for the members of a church to believe gossip and rumors about one another, and we should respond as Israel did here. If there is the possibility that a brother or sister is committing sin within the body of Christ then he/she should be confronted in private by one or two of the church elders (usually the pastor) and be given the opportunity to set the record straight. If the rumor or suspicion turns out to be false, then all is well. If not, then it’s the responsibility of the pastor and, if necessary, the rest of the body to confront that member and deal with the sin accordingly. The western tribes were concerned about not arousing God’s righteous anger and, thus, bringing upon the nation His judgment for sin. That same zeal should be present in the body of Christ in the church today.
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Verse 1: Notice that the text states, “…the children of Israel committed a trespass in the accursed thing…”. It doesn’t say Achan, even though it was only he that had disobeyed God’s commandment regarding the plunder of Jericho. Only after that opening sentence does the author then tell us that it is Achan, “…the son of Carmi…of the tribe of Judah…” who “…took of the accursed thing…”. This is results in the anger of the LORD being kindled against the entire nation, not just Achan.
Verses 2-5: Unaware of Achan’s sin, Joshua and all the people prepare for their next battle in their campaign of the conquest of the promised land. Joshua sends spies into the nearby region surrounding Ai in order to size up the strength of its people and that city. (v.2) The spies bring back a good report, advising Joshua that only a small portion of Israel’s army needs to go into battle against Ai. (v.3) The city is vulnerable and its defenses minimal. But the three thousand men that Joshua orders into battle are quickly and soundly defeated. (v.4) Thirty-six of them are killed, and the rest flee back to camp causing great dismay for Joshua and all the nation. (v.5) Such a dismal defeat coming so soon after such a great victory over Jericho causes the hearts of the people to melt with fear. Verses 6-9: In another demonstration of godly leadership, Joshua immediately turns to the Lord, seeking both solace and an explanation for the humiliating defeat at Ai. Joshua and the elders assume the traditional display of great mourning in the ANE by tearing their clothes and pouring dust on their heads as they fall to the earth prostrate before the ark of the covenant. (v.6) (Genesis 37:34, 1 Samuel 4:12) Notice the theme of Joshua’s cry: the glory and honor of God. (v.9) Joshua knows that something has gone wrong, for God would not have brought His people this far only to leave them at the mercy of their enemies. (v.7-8) The defeat at Ai will embolden Israel’s enemies, and they will surround the camp in a vigorous campaign that will quickly destroy the fledgling nation. Joshua’s plea in verse 9 echoes that of Moses’ intercessory plea of behalf of Israel in the times of their great disobedience. (Exodus 32:11-12, Numbers 14:15-16) Like Moses, Joshua recognizes that it is the holy name of God that is at risk of being defamed and blasphemed by Israel’s enemies because of this defeat at Ai. Verses 10-15: The LORD's response is immediate: Israel has sinned. The statement in verse 1 is echoed in verse 11. In the eyes of God, one man’s disobedience has condemned the entire nation. “Israel hath sinned…they have even taken the accursed thing…and they have put it even among their own stuff.” The reason for Israel’s defeat at Ai is because they are cursed, and God is no longer on their side. (v.12) But then He graciously offers a way to atone for their sin and restore their broken relationship. He commands Joshua and the people to “…sanctify yourselves against to morrow…” (v.13) because the whole nation will appear before Joshua, and God will reveal to him the guilty party. (v.14-15) Until the sin is removed from the camp the people will have no more victory against their enemies. The man who has disobeyed God’s command will perish “…because he hath transgressed the covenant of the Lord…”. (v.15) Once again, we see the command to sanctify oneself prior to seeking God’s face. (Exodus 19:10) The Israelites must constantly be reminded of God’s holiness and his inability to abide by any sin. We, too, must also be reminded daily of the effect of our sin as a stain upon our relationship with the holy and righteous and almighty God. Any sin – no matter how small or slight – poisons us and adversely affects our relationship with our Lord and savior. Only when we have purged from our lives whatever sin we have allowed to fester can we have a renewed and closer walk with God. Verses 16-23: By a process of divine guidance, Joshua and the elders single out Achan. He confesses to Joshua his sin, describing the Babylonian garment, 200 shekels of silver, and a wedge of gold equal to 50 shekels of weight. “…then I coveted them, and took them…”. (v.21) Achan had violated the eighth and tenth commandments, robbing from God Himself. Remember that the Lord had commanded Joshua that all the silver and gold was to be taken to the tabernacle for use in the house of the LORD. (Joshua 6:19) While there are no degrees of sin with God – a simple lie is as heinous in the Lord’s eyes as murder – there is degrees of the severity of punishment by God for different sins. In the Levitical law, for example, adultery is a capital offense, while the theft of one’s neighbor’s ox is only punishable by a fine. In taking the silver and gold for himself, Achan had stolen what directly belonged to God, and that is part of the reason for the degree of severity with which God judged and condemned him. The stolen possessions are indeed found buried beneath Achan’s tent, and they are laid out in front of Joshua and all of Israel. (v.23) What was once concealed and hidden from the nation is now on full display for all the people to see. This is the hideous deception of Satan in that he so easily convinces us that our sin can remain a secret. We fool ourselves into believing that what is done in secret, in the privacy of our home, can be easily concealed from everyone at church or from our own, family, friends and community. We think it’s just between us and God, and no one else has to know. But the truth is that that secret sin is poison to the body of Christ, and that God can – and often does – hold the entire church responsible and accountable for the private sins among His people. This is part of the harsh lesson shown here in the story of Achan. Verses 24-26: Achan, his whole family, and all his possessions and livestock are brought to the valley of Achor. (v.24) Joshua announces God’s judgment against Achan, and then all the people stone Achan and his family to death. (v.25) Afterwards, they burn them with fire as ordered by God. The whole pit is then covered with a great pile of stones, and God’s wrath is satisfied. (v.26) One aspect of this account often troubles believers, both those who are newly saved and those who are veterans of the faith. If it was only Achan who committed the sin, why did God condemn his whole family? And why was all of his livestock and other possessions destroyed as well? The answer is simple, though difficult to grasp because of two things: our own sin nature as well as our modern day cultural view of laws and personal responsibility. As I discussed in the earlier commentaries of Genesis and Exodus, God had already judged and condemned the Canaanites because of their extreme wickedness fueled by their pride and rebellion against Him. God had commanded Moses on several occasions to slaughter not only the men but also the women and children. (Numbers 31:16-18[vii] is just one example.) It may seem cruel and unjust in our eyes to kill innocent babies and young children, but we must keep in mind that 1) if they are under the age of accountability, meaning that they are too young to truly understand their sin nature and their need of salvation, then they are immediately transported to heaven at the moment of death; and 2) if they are past the age of accountability, then they are fully aware – even at a young age – of their sin and its consequences. Therefore, they are just as guilty as their parents and, thus, fully deserving of God’s wrath and punishment for their sin. In the matter of Achan, it is not clear from the text whether his whole family was indeed aware of his sin and, thus, co-conspirators, or if they were truly innocent in that they had no knowledge of it. But that brings us to the primary point of this passage: we must understand God’s view of sin, specifically how it affects not only the one who is engaged in the sinful act/behavior, but also how it has consequences for not just the sinner but those around him/her as well. In the case of Achan, even though his sin was done in secret, God viewed it as a stain upon his whole family and all of Israel. This is what we, in our fallen, corrupt nature, have a hard time grasping. We view our sin as something secret, something that is only between us and God, and it’s nobody else’s business but ours. But that’s not how God sees it. Any sin, no matter how small or slight, is never a stain upon just the individual sinner. It is a stain upon all in that sinner’s immediate circle of family and friends – including his/her church family – often in ways of which he/she is not even aware. Have you ever wondered why you and I, descendants of Adam and Eve who are born in sin, are condemned simply because of Adam’s and Eve’s act of disobedience thousands of years ago in the garden of Eden? Why did God condemn their children because of Adam and Eve's sin? While there’s no definitive and clear answer to that question, it does help to explain how God views sin as a stain upon all of His creation, even when it was just two people who committed the act. Their sin caused all of creation to fall from perfection, and that meant that their children were born with that same fallen, corrupt nature. And because God is holy, perfect, and pure, He cannot be in the presence of any sin whatsoever. In the case of Achan, God could not dwell among His chosen people when there was unconfessed sin in Achan’s heart and within his tent. We can reasonably conclude from the text that Achan never once confessed his sin and offered up the proper sacrifice to atone for that sin. Therefore, God could not dwell among the children of Israel when there was active sin in the camp. And because He withdrew His presence the Israelites lost the battle of Ai, suffering the consequences of one man’s secret sin. The same is true today within the church. If there is unconfessed sin among the body of Christ, it will have all kinds of negative consequences and side effects within the church. The root of sin is pride, and when we are not humble and submissive to God’s will for our lives, God cannot use us. Pride can lead many believers to cause division and strife within the church body, and God cannot use a church for His honor and glory when the infection of sin cripples that body. The only way to be right and pure before God is to confess the sin and repent and get rid of it completely. That’s the reason for the death sentence against Achan and all his family and household. That’s why his livestock and possessions were eliminated alongside him, his wife, and all his children. Everything that Achan’s sin had directly infected was killed and then burned. When it comes to sin in our lives, there is no such thing as half measures when we are eradicating it. We must have the same view as God and the Israelites. We must thoroughly exterminate all sin from our daily lives, else we risk severe damage to our relationship with God as well as collateral damage to our fellow believers in the body of Christ. The account of Achan is a sobering one, and even though believers today don’t have to fear death by stoning due to unconfessed sin, we shouldn’t take lightly this grievous lesson that cost Achan and all his family their lives. God’s view of sin has not changed. He sees it the same today as He did back then. We, therefore, should do the same. CHAPTER 5:
Verse 1: Because this is the season of harvest the river Jordan is overflowing its banks and, thus, the Canaanites believed that Israel would not be able to get to them anytime soon. However, once word reaches them of Israel’s miraculous crossing of the river, the heathen nations are now paralyzed with fear. Verses 2-8: But before Israel can officially begin its military campaign against her enemies, there are three things that must be addressed. The first is a critical issue regarding the disobedience of the first generation that died in the wilderness. In these verses we find out that those who came out of Egypt had been circumcised according to the Abrahamic covenant in obedience to God’s directive. (v.5) However, in the course of their travels to Mount Sinai, and then later in their journey to the border of the promised land, they had failed to circumcise their sons. (v.7) This is another indication of their lack of faith and rebellion against God, especially after the Lord had specifically commanded circumcision in the laws he gave to Moses at Mount Sinai. (v.6) This relates back to the need for sanctification before God as described in the previous chapter. There were many issues of obedience and holiness that remained unresolved from the first generation that needed to be corrected by their children before they could proceed with God’s plan of conquest and settling the promised land. Therefore, as the first order of business after crossing the Jordan, Joshua commands the people to set up camp at Gilgal (v.9-10), and then all the males are circumcised. (v.8) Verses 10-12: The next order of business is the annual observance of the Passover. (v.10) Additionally, there is a note here that God will no longer be providing the daily manna that had sustained the Israelites during their sojourn in the wilderness. (v.11-12) Now that they are in the promised land, there is no need of that particular provision. There is plenty “…of the fruit of the land of Canaan…” for the people to consume as they conquer and settle in their new home. Verses 13-15: And, finally, there is a meeting between Joshua and the captain of the Lord’s host. We can logically conclude from verses 14-15 that this is another preincarnate appearance of Jesus Christ. (Genesis 18:1-2, 32:24, 30, Exodus 23:23, Numbers 22:3, Judges 13:3) In all other places in scripture when a man or woman attempts to worship any supernatural being other than God or Christ, he/she is immediately corrected and ordered to stand. But not so here. In fact, the captain tells Joshua to take off his shoes because the ground on which he is lying prostrate is holy. (Exodus 3:5) The Lord’s appearance here is an indication of Joshua’s and the nation’s obedience to all that God has commanded of them. It’s also a sign for Joshua that God is with His people, and that He will give them the victory in their battle against Jericho. CHAPTER 6: Verses 1-5: The city of Jericho is under lockdown. Whether it’s because of the orders of its king due to the imminent attack by Israel, or because Israel has waged a successful siege campaign against it is not clearly stated in the text. The former is probably the best explanation due to verse 1 of the previous chapter. God now gives His battle plan to Joshua. The nation is to march around the city, led by seven priests bearing the ark of the covenant, one time each day for six days. On the seventh day they are to march around it seven times, after which the priests will sound their trumpets and all the people will give a shout. (v.3-4) The walls of the city will then fall, providing a means for Israel’s army to invade and conquer. (v.5) The story of the conquest of Jericho contains some parallels to the seven years tribulation following the rapture of the New Testament church in the book of Revelation. Here it is seven days leading up to the final judgment, there it is seven years leading up to the battle of Armageddon. Just as Rahab and her household are spared from death here, there will be tribulation saints that are received into heaven during that future apocalypse. Just as it is God’s chosen people here that sound the battle cry as they wage a successful victory, so it will be with us who return to earth for that final battle, led by Christ himself, to conquer Satan and all his host. The rams’ horns that the priests blow are the same ones that are used every year on the day of atonement, which is celebrated in the seventh month. (Leviticus 25:9) Verses 6-14: Joshua assembles the priests and gives the instructions to the people. Verses 9 and 13 refer to the soldiers that march in front of the ark of the covenant and behind it, but this is not because God needs help guarding His ark. This is to protect the ark from any accidental defilement from the Israelites. Joshua also makes a specific point that the people are not to shout – nor even speak or make any sound at all with their voice – until the seventh day when he will give them the signal to do so. (v.10) Joshua and the people rise early each day, forming up ranks and marching around the city once before returning to camp. (v.12, 14) From the Moody Bible commentary: “This sounds like a staggering amount of ground to cover for the Israelite soldiers, but Jericho was only about 350 yards long north to south, and about 180 yards wide east to west.” Notice that verse 11 highlights the fact that “…the ark of the Lord compassed the city, going about it once…”. From start to finish, this whole operation is of God and for His glory alone. The children of Israel are merely messengers and servants carrying out God’s divine plan. For the people of Jericho this sight must have been strange and perhaps even foolish. They must have wondered why their enemy was not attacking directly. Some probably waited with fear and anxiety, knowing what this foreign God had done for His people in Egypt. But, like so many today, they dismissed their fear, trusting instead in their fortified walls and their own strength. They knew judgment was coming, yet they scoffed and refused to believe, even when it was too late to change their fate. Verses 15-16, 20-25: On the morning of the seventh and final day, the Israelites rise at dawn and march around the city seven times. On the seventh lap, after the priests blow the trumpets, Joshua commands the people, “Shout; for the Lord hath given you the city.” (v.16) One of the reasons that Jericho was such a mighty and fortified city was because it had been built upon a hill. When all of Israel shouted with triumph the wall of Jericho collapsed outward and down the slope of the hill. This fact has long been vindicated by numerous archeological digs many centuries later in this area. This is yet another indication of the supernatural power of God at work here. It was not necessarily the force of sound that collapsed the wall as much as God bringing it down by His own hand. This is even more remarkable considering that Rahab’s house was directly on the outer wall of the city. (Joshua 2:15) By the laws of physics her home should have been destroyed with the rest of the houses that were built on the wall. But, again, by God’s hand her house was the only portion of the wall left standing. (v.22-23) She, her parents, and the few family members that had believed her report of the coming judgment are safely transported out of Jericho before the army of Israel utterly destroys it and all its people. (v.24-25) The only objects that are spared are certain vessels of brass and iron that are consecrated to the priests for use in the house of God, as well as all the gold and silver. (v.19, 24) Verses 17-19: These are the instructions Joshua had given to the people prior to their seven day march around Jericho. He begins by stating that God has cursed Jericho and all who live there except for Rahab and anyone within her house at the time of the final attack. (v.17) Joshua then warns the people not to touch any of the accursed things of Jericho during the battle. To do so will bring the anger and punishment of God upon the whole camp of Israel. (v.18) (This is, sadly, exactly what happens with Achan whose story is told in the next chapter.) Only the silver, gold, and the vessels of brass and iron are to be taken for the house of the Lord. (v.19) “And ye, in any wise, keep yourselves from the accursed thing, lest ye make yourselves accursed…” (v.18) That which God has cursed should not be touched by we who are His children, called by His name unto salvation and good works. (Ephesians 2:10) That is what it means to be separated, to no longer walk in the ways of the flesh. For God has cursed the things of this world and the sin of our flesh that manifests itself in the many vices which stem from pride and the love of self. Those things are contrary to the commandments of God. Just as Israel was delivered out of bondage and set apart as God’s chosen people, so are we today called to walk in the way of the Spirit and to not have anything to do with “…the accursed thing…” of the flesh. Verses 26-27: When the battle is over and all of God’s judgment has been successfully carried out against the city and all its people, Joshua makes a proclamation for all to hear. Because God has forever cursed and condemned Jericho, there is also a curse upon anyone who attempts to rebuild it. (v.27) The firstborn and the youngest of whomever defies this divine decree will be taken by God as punishment. This prophecy was fulfilled several generations later during the reign of King Ahab. (1 Kings 16:34) This episode concludes with the statement that the fame of Joshua is spread throughout all of Canaan, which answers Joshua’s question to the captain of the Lord’s host in the previous chapter. (Joshua 5:13) God is clearly on the side of Joshua and all of Israel, and though the text doesn’t say so specifically, it can be logically presumed that Israel’s victory at Jericho causes even more fear in the hearts of her enemies. |
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