 Tribal Distribution of the Land. (Courtesy of the Moody Atlas of the Bible.) CHAPTER 18:
Verse 1: Shiloh rests at the geographical center of the promised land, within the borders of the lot belonging to Ephraim. This is where the tabernacle is set up and will remain for several centuries until the Philistine invasion in 1 Samuel 4. In addition to being the religious center for the nation, Shiloh will also serve as a seat of government for it’s here that Joshua oversees the division of the rest of the land, assigns the Levites their cities, and where the tribes of Gad, Reuben, and half of Manasseh will meet with Joshua again in chapter 22. Shiloh is also where Hannah prays for a son (1 Samuel 1:10-11) and where that answered prayer, Samuel, is called by God to serve as prophet, priest and judge. (1 Samuel 3:10, 20-21) Verses 2-10: Seven tribes have not yet divided up and settled the remaining land available to them. Verse 3 has the tone of a rebuke from Joshua. He asks, in essence, “What are you waiting for? God has given you this land. Go take it!” He commands the tribes to choose three men each to “…go through the land…” (v.4), scout and map it (v.8), and then return to him to give a report. The chosen men do as Joshua commands and, once their mission is complete, everyone assembles again at Shiloh where Joshua casts lots to determine the borders of each tribe’s parcel of land. (v.9-10) These verses make it clear that most of the tribes had failed to complete the settling and colonizing of the promised land. They had won the victories against the Canaanites, but then remained in their tents, living the same nomadic existence that was their life before entering the promised land. In other words, the Israelites had failed to take hold of the blessings God had bestowed upon them! The land was theirs for the taking, yet they held back, unwilling to complete their mission by moving into the empty cities and dividing up the land among them as God had commanded them to do before this whole campaign started. So many Christians today behave in the same manner as these remaining tribes whom Joshua rebuked. We obey God when He gives us a direction and an assignment, but then stop at the finish line. Sometimes it’s because of fear, or lack of faith, or we get distracted by worldly matters or temptations. Yes, we get the victory in the spiritual battle, but then we fail to seize the rewards and blessings that God lays out for us. For the Israelites, it’s possible that they were afraid of fully settling into the promised land and giving up a nomadic existence that had so long defined their way of life. For us today, this same fear can hold us back in our service for God. It’s hard sometimes to let go of the old way of life and step out on faith when God calls us to a completely new mission for Him. We humans have an inherent fear of the unknown, and for these Israelites they were unsure of what a new life in the promised land would look like. All they had known was a life of tents, and herding livestock, and never living in one place for too long. Now they were commanded to leave their tents behind and move into the cities. They could now farm the land, growing their own crops instead of living off the spoils of their enemies in the wilderness. This was a major change to their way of life, and this naturally caused fear and uncertainty in their hearts. Joshua’s rebuke is a call to faith. Faith is an action verb, not a feeling or a mere belief. Faith always results in an action on our part. Joshua reminds the Israelites of their blessings and rewards as part of the covenant laid down by God and given through Moses, His messenger. It’s time for God’s chosen people to give up their nomadic existence and begin a new way of life in the promised land. Verse 7: There is another reminder here of why the Levites have no land inheritance. Their inheritance is something much greater: “…the priesthood of the LORD…”. (Numbers 18:7, 20, Joshua 13:33) Fulfilling the role of priest is much more than just slaughtering animals and following the prescribed rituals for burning them on the altar. The priests serve as judges, educators, doctors and arbiters in the matters of criminal justice. They are also intercessors between the people and the LORD, the most critical role of all and not one to be taken lightly or treated carelessly. Thus, the tribe of Levi has the greatest portion of duties and responsibilities of all the tribes and, therefore, God has set them apart for a much greater inheritance and reward. Verses 11-28: The land allotted to Benjamin is sandwiched between Ephraim to the north and Judah to the south. (v.11) Among the list of cities that are included in Benjamin’s territory is Gibeon whose inhabitants deceived the Israelites. (Joshua 9) This is also where God will appear to King Solomon in a dream, offering him whatever he asks. (1 Kings 3:4-5) Ramah (v.25) is the birthplace of Samuel. (1 Samuel 1:19) It’s also mentioned by Jeremiah in a prophecy that Matthew later references. (Jeremiah 31:15, Matthew 2:17-18) Jericho is eventually rebuilt but at great cost to the builder, as prophesied by Joshua. (Joshua 6:26, 1 Kings 16:34) Jerusalem, of course, is the most notable of the cities listed here. (v.28) The tribe of Judah has the lineage of Christ, the Levites have the priesthood, but Benjamin has Jerusalem. CHAPTER 19: Verses 1-9: The tribe of Simeon is granted portions of land within that which was granted to Judah. The reason for this is given in verse 9: “…for the part of the children of Judah was too much for them…”. This is also in fulfillment of prophecy. (Genesis 49:5-7) Later, during the time of the judges, this co-habitation will also play a crucial role in keeping Israel’s enemies at bay. (Judges 1:3) Beersheba is probably the most familiar of the cities listed in this passage as belonging to Simeon. (v.2) (Genesis 21:14, 46:1) Later, the phrase “from Dan to Beer-sheba” will be used to signify the whole land of Israel. (Judges 20:1, 1 Samuel 3:20) Ziklag is also another recognizable name from the era of King David’s reign. (1 Samuel 27:6) Later, after King Solomon’s reign, when the nation splits into the northern and southern kingdoms, the tribe of Simeon is either absorbed into Judah or migrates to the northern territory. (2 Chronicles 15:9, 34:6) Verses 10-16: Zebulun is up next, sandwiched between Manasseh on the south, Asher on the west, Issachar on the east, and Naphtali on the north. The name Bethlehem that is mentioned in verse 15 is not the same city that is the birthplace of Christ. That famous Bethlehem is in the tribe of Judah. The one listed here will be the birthplace of Ibzan, one of the future judges of Israel. (Judges 12:8-10) Verses 17-23: The fourth lot goes to Issachar, which is given land in the Beth-shean plain and lower Galilee. Rather than describing the borders by compass direction as with the previous lots, the author lists the cities that delineate the borders. Shunem (v.18) is named in 2 Kings 4:8 as a place where the prophet Elisha will have a benefactress. Kishion and En-gannim (v.20-21) are Levitical cities. (Joshua 21:28-29) Mount Tabor (v.22) figures prominently in the story of Barak (Judges 4:6). Verses 24-31: The fifth lot falls to Asher. (v.24) Its western boundary is the Mediterranean Sea which also includes the Phoenician cities of Tyre and Sidon. We know from later passages of scripture that the Israelites never fully eliminate the Canaanites from not only Tyre and Sidon, but also Acco, Sidon, and the Levitical city of Rehob. (Judges 1:31-32) Anna, the prophetess named in Luke 2:36, is from Asher. Verses 32-39: The tribe of Naphtali draws the sixth lot. Their land is nestled between Asher and Zebulun to the west and Issachar to the south with the Sea of Galilee and the Jordan river on the eastern side. (v.33-34) Much of Jesus’ ministry will be in this region. (Isaiah 9:1-2) The authors of the Moody Bible Commentary speculate that the Messiah’s ministry in this part of Israel are the “goodly words” that Jacob was referring to in his deathbed blessing/prophecy. (Genesis 49:21) Only in Naphtali is the description “fenced” used to describe how well fortified and defended its cities are. (v.35) Kedesh is later named a city of refuge (Joshua 20:7), and it’s also the birthplace of Barak. (Judges 4:6) Verses 40-48: The final lot goes to the tribe of Dan. It’s the smallest of all the allotments, sandwiched between Ephraim (north), Judah (west and south), and Benjamin (east). Zorah, Eshtaol (v.41), and Timnath (v.43) are featured in the account of Samson. (Judges 13:25, 14:1, 16:31) Because the Israelites failed to completely drive out the Canaanites from the promised land, the tribe of Dan is soon banished from their lot into the mountains by the Amorites. (Judges 1:34) Verses 49-51: The division of the promised land began with Caleb in chapter 14, and now ends with Joshua. (v.49-50) He requests the city of Timnath-serah, which is about 20 miles northwest of Jerusalem, in the territory belonging to Ephraim. (Joshua 24:30, Judges 2:9) Verses 50 states that “…he built the city…” which means that portion of land had nothing on it when Joshua and his family settled there. The division of the promised land among the twelve tribes of Israel is almost complete. (v.51) Israel’s transition from a nomadic lifestyle to that of an agrarian one where they will become farmers can now begin. Only two tasks remain: naming the cities of refuge as well as homes for the Levites. Those details are given in chapters 20 and 21.
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 CHAPTER 13:
Verses 1-6: Despite all of the victories in the military campaign thus far, there still remains for Israel much of the promised land left to conquer and subdue. (v.2-6) But Joshua is now old and close to the end of his life. (v.1) God promises him that He will drive out of the remaining land Israel’s enemies, but Joshua’s only responsibility now is to properly divide the land Israel has conquered thus far among the twelve tribes as originally instructed by God to Moses. (v.6) (Refer to the map above, courtesy of the Thomas Nelson KJV Study Bible.) Verses 7-14: This is a summary of the land east of the Jordan river that Moses granted to the tribes of Reuben, Gad, and half of Manasseh. (Numbers 32:33, Deuteronomy 3:12-13) However, the Israelites failed to completely drive out the Geshurites and the Maachathites, as noted in verse 13. There’s also a reminder in verse 14 that the Levites are excluded from any land allotments and inheritance because of God’s decree to Moses that their service in the tabernacle is their unique privilege and inheritance from the LORD. (Numbers 18:20, 23-24, Deuteronomy 18:1) Verses 15 – 33: Now the author of Joshua goes into detail regarding the land given to Reuben, Gad, and half of Manasseh. This may seem tedious to modern readers, but remember that the point of the book of Joshua is the conquering and settling of the promised land by Israel. As such, passages like this one are designed to be an official record for future generations. Remember also that this was a custom for the people of this time living in the ANE, so while it may seem repetitive and somewhat dull to us today to read what has already been recorded in earlier books, it’s written here for good reasons. CHAPTER 14: This chapter is divided into two parts: a summary of the division of the newly conquered promised land among the rest of the tribes on the western side of the Jordan River (v.1-5); and the special request by Caleb for the land of Hebron (v.6-15). Verses 1-5: The author gives a summary of the division of all the land west of the Jordan among the remaining nine and a half tribes. He confirms that Israel divides up the land according to lot, “…as the Lord commanded by the hand of Moses…”. (v.2) The same phrase is repeated in verse 5, affirming Israel’s obedience to all that Moses had instructed them, according to the word of the Lord. There’s also yet another reminder in verse 3 that the Levites have no land inheritance, and this is partly because of the two tribes that came out of the lineage of Joseph. (v.4) Only twelve tribes divided up the land, although there are technically thirteen tribes because of Joseph’s two sons, Ephraim and Manasseh, hence the additional explanation for the reader in verses 3-4. The Levites have no land inheritance because God had set apart their men for the priesthood and full time service in the tabernacle as their inheritance. Instead, that tribe would be given specific cities and pastures for their dwelling and habitation as they served in the tabernacle. (v.4) (Numbers 35:2) Verses 6-15: Caleb, the son of Jephunneh, a Kenezite, (v.6) now appears on the page for the first time in the book of Joshua. Caleb’s heritage was first mentioned in Numbers 32:12, and the name “Kenizzite” first appears in Genesis 15:19 where God lists the foreign nations and peoples that are currently occupying the promised land which He will give to the descendants of Abraham. That means that Caleb is not a direct descendant of the twelve sons of Jacob, but because he is listed as a member of the tribe of Judah (Numbers 13:6) when Moses is naming and commissioning the twelve spies, we can logically infer that Caleb’s father or grandfather must have been absorbed into Israel at some point after the exodus from Egypt; or possibly even his great grandfather, at some point during the four hundred and thirty years of Israel’s slavery. There is continual mention throughout Exodus and Leviticus of the strangers that are not Israelites, many of whom came with them out of Egypt. It appears that Caleb and his ancestry fall into that category. Caleb comes to Joshua with a special request. He reminds Joshua of God’s promise to the two of them because of their faithfulness in the aftermath of the scouting mission that doomed all of Israel to wander for another thirty-eight years in the wilderness. All of that first generation, except for Caleb and Joshua, died because of their disobedience to God and their unfaithfulness. (v.8) But “…because thou hast wholly followed the LORD my God…” (v.9), Caleb was promised by Moses a portion of the promised land. In verse 7 Caleb states that he was forty years old when he was selected by Moses as one of the twelve spies. In verse 10, Caleb is now eighty-five years old, which means the conquest of the promised land took seven years. (Thirty-eight years total of wandering in the wilderness following the mission of the twelve spies.) Caleb affirms to Joshua that “…I am as strong this day as I was in the day that Moses sent me…”. (v.11) He goes on to say that he is even ready for war today, just as he was forty-five years ago! The phrase “… to go out, and to come in…” means that he had returned from all his battles unharmed. It’s hard for us today to imagine an eighty-five year old man as healthy, fit and robust enough to lead an army into battle, but this is clearly the case as we will see in the coming verses. It also helps to keep in mind that this period in history was a much different time than our modern era today. Even with so many generations now come and gone since the global flood of Noah’s day, men and women still lived to be well over a hundred years old, primarily by the grace of God. It’s even one of His promises for all those that honor and obey their parents. (Exodus 20:12, Deuteronomy 5:16, Ephesians 6:1-3) So it shouldn’t be that surprising that both Caleb and Joshua were still mighty men of war even though they were both pushing ninety! Caleb’s request is for the land containing the city of Hebron (v.14) that is still currently occupied by the Anakim. (v.12) (Numbers 13:28, 33) (Refer back to the map at the top of this post.) Caleb’s faith is just as great as it was forty-five years earlier. He has no doubt that God is with him, and He will give Caleb and the army of Israel victory over the heathen giants that currently occupy that city. This is confirmed in verses 14-15. Hebron was originally named Kirjath-Arba after one of the giants that lived there. (v.15) Following Caleb’s victorious conquest of that city “…the land had rest from war.” Caleb’s faith and patience should be an example for all believers today. Sometimes we must wait several years – or even decades – for God’s promises in our lives to be fulfilled, and that is often a test or trial in and of itself. Our timing is rarely God’s timing, and we should never try to rush ahead nor lag behind. Instead, as we see with Caleb in this passage, we are to simply go where the LORD leads us, serving him faithfully and consistently each day wherever He has placed us until such time as He deems fit to fulfill His ultimate plan for our life. Waiting on God and His timing will always be worth the years of pain, struggle, and – often – tears! There is always joy in the morning, and God always rewards the faithfulness of His children, and always more bountifully than we could have imagined! Verse 1-2: News of Israel’s victories at Jericho and Ai spread quickly throughout the nearby nations, and their kings, no doubt fearful of suffering the same fate, form an alliance to fight against Israel. These are the same kings mentioned at the beginning of chapter 5. (Joshua 5:1) One of the peoples mentioned in verse 1 are the Hivites.
Verses 2-15: Gibeon is one of the cities of the Hivites (v.7), and its leaders come up with an additional plan to avoid destruction at the hands of Israel. They send ambassadors to Joshua, disguised in old, tattered clothing and with moldy food to make it appear as if they came on a long journey from a far country. (v.4-5) Even their shoes are worn and full of holes. Israel is camped at Gigal (v.6), and the Gibeonites meet with Joshua and the elders. Notice, however, that they don’t give a proper name of their country – or even a specific name of their people. This, of course, raises the suspicions of the elders, and they question the strangers further. (v.7) “…Peradventure ye dwell among us; and how shall we make a league with you?” can be read as “What if you’re from one of these nearby cities? We can’t make an alliance with you because you’re our enemies.” The Gibeonites, however, neatly sidestep the question by saying simply, “We are thy servants.” (v.8) But Joshua is still not convinced, and he presses them further, again demanding to know the identity of their country and their people. The Hivites again neatly avoid a direct answer by repeating that they are “…from a very far country…” (v.9) and then bring up the old news of Israel’s deliverance from Egypt and her victories against the Amorites and the kings Sihon and Og. (v.10) They also emphasize once more that “We are your servants…” (v.11) and then point out their moldy bread (v.12), wineskins that have holes in them and their shoes with worn out soles. (v.13) At this point is when Joshua should have told the strangers to stand by while he consulted with God. But Joshua and the elders fail to do this, instead taking the men at their word and trusting in the physical evidence presented to them. (v.14) Joshua then makes an alliance with the strangers, and it’s confirmed by the elders of Israel. (v.15) Verses 16-27: Of course it doesn’t take long for the Hivites’ deception to become known to Joshua and all of Israel. (v.16) Although the text doesn’t say so specifically, the implication in verse 16 is that Joshua and the elders received word from the neighboring cities of the Hivites that the men they had just made an alliance with were, in fact, the inhabitants of Gibeon. (v.17) The fallout from this deception and from Joshua’s grave error of not consulting the LORD is disastrous for all of Israel. Because they are now allies, Israel is prevented from destroying the Hivites and conquering all the cities listed in verse 17. Furthermore, this causes dissension among the people and rebellion against the elders. (v.18) The elders, however, remind the people that they swore an oath in the name of the LORD to not destroy the Hivites. (v.19) To violate that oath will bring the wrath of God upon Israel. (v.20) It is puzzling, though, why the lie on the part of the Gibeonites wouldn’t have nullified that oath. The text doesn’t say, and the elders are correct in their interpretation of the Mosaic law regarding oaths. (Numbers 30:2) This is why God, through Moses, warned the Israelites not to be rash with their vows. God takes oaths seriously, and to go back on one’s word is sin in the eyes of the LORD. (Deuteronomy 23:21-23) In their initial meeting with the Gibeonites, Joshua and the elders had granted the strangers’ request to be servants to Israel. The elders now remind the people of this agreement. (v.21) The Hivites will still be conquered, but they will serve as slaves to the Israelites rather than being utterly destroyed as God had originally commanded be done to all the Canaanites. Joshua then summons the Gibeonites who had deceived them and demands an explanation. (v.22) Because of their deception there is now a curse upon them and all their people. (v.23) They and all their descendants will be slaves of Israel with no hope of buying their freedom or being released from their perpetual servitude. The men respond with an explanation for their trickery: they had heard of God’s judgment against all the nations of the promised land, and they were, naturally, afraid of Israel. (v.24) Therefore, in order to avoid the judgment that had fallen upon Jericho and Ai, the Hivites had concocted this plan, and it succeeded. The men acknowledge that they are at the mercy of Joshua and the elders, and they willingly submit to being Israel’s slaves in perpetuity. (v.25) There are two major lessons to be learned here. 1) We should never fail to ask God for guidance daily, especially for decisions that could affect the direction of our lives. Even choices that to us seem simple and obvious (i.e. buying a new car or accepting a new job offer that comes with a pay increase) can have hidden consequences for our daily lives that only God can see. Those decisions may not seem to us to have negative consequences, but too often it’s only in hindsight, when we have to live with the unexpected fallout of those choices, that we realize we should have consulted the Lord first before deciding what direction to take. That new car might end up having so many mechanical issues that it would have been better for the monthly budget if you had stuck with the older but reliable vehicle. Or that new job with the higher pay might come with a boss that requires you to work on Sundays. 2) The consequences of our rash choices can often adversely affect us for a very long time, perhaps even the remainder of our lives. The decision by Joshua and the elders to form an alliance with the Hivites had long term consequences for Israel. (2 Samuel 21:1-2, 6) This is the main reason we should always seek the LORD’s guidance for every decision that could potentially affect the course of our lives. What may seem obvious or inconsequential to us can often come with unintended side effects that we don’t experience until it’s too late to reverse course. What’s especially disheartening in this account of the deception of Joshua and the elders is that they had just experienced the disastrous consequences of sin when Achan disobeyed God’s commandment. Joshua should have known better than to take the word of the strangers before seeking God’s guidance. The fact that the answers from the men of Gibeon were deliberately vague, as well as their testimony of God’s power in delivering the Israelites from slavery in Egypt, should have been enough to warn Joshua and the elders that something was not quite right with these “ambassadors”. How often have we today allowed ourselves to be deceived because of the flattery of non-believers? How often have we decided to go with our gut rather than ask God for guidance? There was a good reason God had commanded Moses and the Israelites to annihilate all the peoples of Canaan. Even though the Hivites were slaves of Israel they still exerted some adverse influence in the lives of the Israelites that had unfortunate consequences in later generations, as we well know from the book of Judges, Samuel and Kings. Joshua and the elders allowed themselves to be deceived because they looked only on the outward appearance. They trusted the physical evidence presented to them instead of trusting God. (1 Samuel 16:7) Only God can see what lies in the heart of man, and that’s why we need to rely on Him to guide us in every step of our walk with Him. Our five senses can easily fool us, and our heart is desperately wicked. (Jeremiah 17:9) Only God can keep us on the right path and away from the snares that only He can see because He knows the future, and He loves us who are His children. When He says “No” to a prayer request or changes the course of our lives in a direction that we don’t understand, we must remember that He is omniscient, and His directions are only for our good because He loves us. He wants only what’s best for us. That’s what it means to walk by faith and not by the fallacy of our own weak, sinful sight. (Romans 1:17, 2 Corinthians 5:7, Galatians 3:11, Hebrews 10:38) Verses 1-2: God commands Joshua to prepare for battle against Ai, affirming that He will give Israel the victory. (v.1) Not only that, but all the spoil of the city, including all the livestock, may be kept by the Israelites for themselves. If only Achan had trusted God and waited, then he would have had for himself far more treasure than just the little bit that he stole from Jericho. This is another tragic truth of our sin: when we give in and deviate from God’s plan because we want instant gratification instead of waiting for God’s perfect timing, then we miss out on the far richer blessings that God had planned for us. Waiting on the LORD and trusting in His plan is always better than rushing ahead because of our own shortsightedness and our lust for the temporary pleasures of this life.
Verses 3-9: Joshua explains the battle plan to Israel’s army. Per God’s command (v.2), he selects a battalion of thirty thousand men to go behind the city of Ai, on its west side near Bethel, and hide themselves. The rest of the army, led by Joshua, will attack the city from the front and draw out all of its fighting forces. The Israelites will feign fear and retreat, causing the enemy to pursue them. At that time the thirty thousand soldiers lying wait in ambush will attack the city, setting it on fire, and thus surrounding Ai’s army. Take note of the primary reason that this plan will get Israel the victory. Joshua states in verse 6 that the soldiers of Ai will believe Israel’s ruse at the beginning of the attack because that’s what gave Ai the victory before. The enemy will believe they have another easy victory in sight, and so they won’t hesitate to pursue the Israelites. Notice how God uses the prior defeat to ensure the success of this new plan. Even when we stumble in our walk with God and turn to sin, He still weaves that into His divine plan for our lives, especially after we repent and get back on the right path. In other words, when God devised His plan for your life He already took into account all the times that you’re going to fail Him and disobey His leading. That doesn’t mean that you won’t suffer the consequences of that sin – Israel lost 36 good men in the first failed attack – but God will often use our mistakes & failures to bring about unexpected blessings in our lives. Verses 10-17: On the day of the battle, Joshua moves the army in position on the north side of Ai. He selects a contingent of five thousand men and assigns them to a position further away, near Bethel. (This is a separate strategy from the other thirty thousand men already hidden behind Ai, also near Bethel.) Joshua waits until after nightfall to advance on Ai, which, of course, doesn’t go unnoticed by the king of the city. He and his army respond in kind, as well as the soldiers of Bethel. The king foolishly orders all the fighting men of both cities to pursue the retreating Israelites. (v.17) Verses 18-29: Joshua’s signal to the thirty thousand men hiding south of Ai is reminiscent of God’s command to Moses at the Red Sea. God tells Joshua that He has given the victory to Israel and to raise his spear as a signal to the ambush unit behind Ai. (v.18) The men swarm the city, plundering it and setting it on fire. When Joshua and the main army see that Ai is burning, they turn and fight the Canaanites, and the battle is joined by the thirty thousand men, thus completely surrounding the enemy. (v.22) Once the whole of Ai’s and Bethel’s armies are slaughtered, the Israelites return to Ai to finish the battle. They utterly destroy the city, killing any remaining survivors of the initial attack, except for the king, and taking only the livestock and possessions as spoil for themselves. (v.27) Throughout all of this, Joshua remains on the hill above the battle, his spear raised, similar to Moses in the battle with the Amalekites. (v.26) (Exodus 17:11-12) The total population of Ai was twelve thousand (v.25), including the women and children. This fact helps to explain why the scouts in the previous chapter had advised Joshua to send only three thousand soldiers to battle Ai’s relatively small army. Only the king is spared so that he can be executed by hanging. (v.29) At sundown Joshua commands the soldiers to cast the body at the remains of the city gate where the men pile upon it “…a great heap of stone…”. God’s judgment against the cities of Ai and Bethel is complete. Verses 30-35: Joshua and all of Israel now carry out the final command of Moses. (Deuteronomy 27:4) Joshua builds an altar of uncut stones upon which is offered up to the Lord the required sacrifices for atonement and for peace. (v.31) Joshua then writes upon the stones of the altar the law of Moses, after which all of Israel assembles on either Mount Ebal or Mount Gerizim to recite the blessings and cursings as described by Moses in Deuteronomy 27-28. (v.33) Verses 33 and 35 also mention the strangers that have been absorbed into Israel’s population by this point, the most recent being Rahab and her family. They, along with all the descendants of Abraham, Isaac and Jacob listen as Joshua reads aloud the law of Moses (v.34). 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. CHAPTER 3:
Chapters 3 & 4 are best read as one unit which describes the crossing of the Jordan River. The time has come to cross the river Jordan, but there’s some preparations that must be done first. Israel sets up camp near the river, and waits three days before receiving further instructions from Joshua. (v.1-2) (Joshua 1:10-11) The people are to watch for the priests as they take up the ark of the covenant and begin marching towards Jordan. (v.3) The officers also remind the people to keep a safe distance between them and the ark – about a thousand yards – so that they know where to go since this is new territory for all of them. (v.4) The other reason for this is that they remain at a respectful distance due the holiness of the ark and the presence of God that accompanies it. (Exodus 19:12) Verse 5: Joshua commands the Israelites to sanctify themselves in preparation for crossing the river, “…for tomorrow the Lord will do wonders among you.” (Exodus 19:10, 14-15, Leviticus 20:7, Numbers 11:18, Joshua 7:13, 1 Samuel 16:5, Job 1:5, Joel 2:16) This is a familiar command throughout the OT whenever the children of Israel are preparing for a major event such as this. Sanctification before God is necessary because of His holiness, because of who He is and who we are. Before the perfect blood sacrifice of Jesus Christ on the cross, the only method of mankind cleansing and sanctifying themselves before God was the high priest and the animal sacrifices. Believers today are once and for all sanctified and cleansed by accepting the shed blood of Christ for their sins. (Hebrews 13:12) The definition of “sanctify”, according to Strong’s Concordance, is “to separate from profane things and dedicate to God.” That’s what Joshua is commanding the people to do here in preparation for crossing the Jordan and fulfilling God’s command for them to conquer the promised land. Even we today have a need to continually separate ourselves from sin and other profane things that hinder our walk with the Lord. (Ephesians 5:25-26, 1 Thessalonians 5:23, 1 Peter 3:15) Another definition of “sanctify” is “to purify, or to cleanse externally.” That’s what is needed daily as we remain in this wicked flesh for the rest of our time here on earth. Only when we are at last reunited with our Lord and Savior in eternal glory will we receive that perfect, incorruptible body and never again have to worry about the need for sanctification. Verses 6-13: God reaffirms for Joshua his divinely appointed leadership of Israel. (v.7-8) As He was with Moses, so is the Lord with Joshua. The priests that bare the ark of the covenant are to step into the river and then stand still. Joshua summons all the congregation in order to deliver to them God’s commands. (v.9) He also reminds them of the promise of God regarding their conquering of the promised land. (v.10-11) Each tribe is to select one man as a representative who will, presumably, follow behind the priests as they cross the Jordan. (v.12) The moment the priests step into the river the water flowing from the north will be cut off and stand as a wall a great distance from the crossing point. (v.13) There is a deliberate echo here of the crossing of the Red Sea. God is demonstrating His power and might for His chosen people, just as He did for the first generation that came up out of Egypt. When Joshua’s instructions are followed precisely, the priests stand in the midst of the dry riverbed, bearing the ark, as the children of Israel cross to the other side. (v.14-17) Note that it’s not just the Jordan river that is halted, but also all the streams and tributaries below the point of the priests’ entrance that are dried up as well. When all is said and done, God and His name are glorified by this miracle, just as He was after the crossing of the Red Sea. Joshua, the servant of the Lord, is also honored for His obedience and leadership. The lesson here for us today is obvious. When we exercise our faith and trust in God, He will make a way for us to fulfill whatever calling He has chosen for us. All that is required of us is simple humility and prompt obedience. God will remove whatever obstacles stand in our way as long as we rely solely on Him and are patient to wait for His timing and will. CHAPTER 4: Verses 1-8: After all of Israel has crossed over the Jordan Joshua commands one man from each tribe to choose a stone from the exposed riverbed, near the spot where the priests that bear the ark are still standing. The purpose of this is to build a pillar on the west bank of the Jordan that will serve as a memorial for future generations. Here again we see an echo of the same instruction given by God to Moses as the children of Israel prepared to depart from Egypt. (Exodus 12:26, 13:14, Deuteronomy 6:20) Just as the annual passover feast and ritual would serve to remind their descendants of God’s providence and salvation, so will this monument serve the same purpose. This also hearkens back to the various altars that were built and/or places that were given special names by Abraham and Jacob after specific moments in their lives when they encountered God. (Genesis 22:14, 28:18-19) It was a common custom in the cultures of the ANE to construct such memorials to mark important events, people, and/or places of great significance. Verses 9-10: After the twelve tribes have built their memorial, Joshua sets up a second one in the midst of the Jordan riverbed, on the same spot where the priests are still standing. Scripture, however, doesn’t give a specific reason for this second pillar, so we can only guess at its purpose. It also seems odd to place such a memorial in the middle of the river where it will probably never be seen unless the river drops to a certain level in the seasons before and after harvest. (Joshua 3:15) The most likely reason for this second memorial is the same as the other one on the west bank: a reminder for future generations of God’s greatness, power, and providence for His chosen people. Verses 11-13: The tribes of Reuben, Gad, and half of Manasseh honor their vow to Moses and Joshua by sending their men of war across the Jordan to fight with their fellow Israelites. (Numbers 32:17-18, Joshua 1:13-14) Verse 14: Because of his humility and obedience to the Lord, Joshua was lifted up by God in the sight of all the people, who now revere him as they did Moses. (Joshua 3:7) God will never exalt the proud, the rebellious, or the wicked; those who seek glory for themselves and chase after only the praise of men. However, those who humble themselves, and seek His face, and obey His divine will will God lift up before men in due time. This is the primary reason that Joshua is such a great example of leadership in scripture. He never sought the role as Moses’ replacement, but he was willing to learn while under Moses’ tutelage. When the time came for Moses to pass on, Joshua was willing and ready to follow God’s call and accepted the mantle of leadership without question. Now, after the miraculous crossing of the Jordan river, the people recognize Joshua as God’s appointed leader, and see that the Lord is indeed with him. They are willing to obey Joshua as the Lord’s appointed servant and mouthpiece. Verses 15-18: As soon as the last of the people have crossed over, and after Joshua has erected his monument in the middle of the riverbed, God commands Joshua to command the priests to “…come ye up out of Jordan.” (v.17) As soon as the priests step up onto the riverbank, the wall of water collapses and the river returns to its previous state, overflowing its banks. What a magnificent sight that must have been for all of Israel to witness! Verses 19-24: The nation sets up camp in Gigal, on the tenth day of the first month (v.19), and this is where Joshua erects the monument of their crossing the Jordan with the twelve stones. (v.5, 20) Joshua then commands the people to never forget what God has done for them here. The pillar of stones is to be a memorial for them and all their descendants of the power of God and the miracle that He performed on their behalf this day. Joshua compares this event to the crossing of the Red Sea of their fathers (v.23) and reminds the people of the purpose of such miraculous events: “That all the people of the earth might know the hand of the Lord, that it is mighty: that ye might fear the Lord your God for ever.” (v.24) (Exodus 14:31, Deuteronomy 6:2, 1 Kings 8:42, 2 Kings 19:19, Psalm 76:7, 106:8, Jeremiah 10:7) CHAPTER 1:
Verses 1-9: Moses is referred to as “…the servant of the Lord…” (v.1-2), a title that indicates his revered status in both the eyes of God and the nation of Israel. Joshua, by contrast is called Moses’ minister (v.1). But by the end of his life he, too, will have gained that honored status of God’s servant. (Joshua 24:29) God reiterates to Joshua His command for the children of Israel to go into Canaan and conquer all the land. (v.2-5) The dimensions and measurements of the promised land are also repeated here. (Genesis 15:18, Exodus 23:31, Numbers 34:3-12, Deuteronomy 11:24, Joshua 11:23) The same promise which God made to Moses also applies to Joshua: “…I will be with thee: I will not fail thee, nor forsake thee.” (v.5) (Exodus 3:12, Deuteronomy 7:24) The exhortation to “…be strong and of a good courage…” (v.6, 9) and “…be thou strong and very courageous…” (v.7) is a recurring theme in the book of Joshua. (Joshua 10:25, 23:6) It was also the last command from Moses to Joshua in the presence of the whole nation. (Deuteronomy 31:7) Here, in verses 6-9, it serves as a bracket for the command of obedience. (v.7-8) The Lord repeats Himself in verse 8, emphasizing the same command He gave to Moses who then passed it on to the whole congregation of Israel. (Deuteronomy 5:32, 17:18-19, 29:9, 31:24, 26, Joshua 8:34, Psalm 1:1) The only path to any blessing of God and any success in this life is complete obedience to God and His word. When God commands Joshua and the Israelites to be strong and a courageous, He is not referring only to physical strength against Israel’s enemies. The Moody Bible Commentary puts it this way: “The root idea is holding firmly to something. It means ‘to be in firm control of one’s faculties.’ Far from the absence of fear, courage holds the energy of fear under control and channels it toward positive ends.” The man of God must practice self discipline and self control in all areas of his life if he is to be a successful warrior and leader of his home, church, and community. The command to “meditate therein day and night” (v.8) appears frequently in the OT with regards to the law of God, especially in the book of Psalms. The man of God must always be thinking of God’s words and His precepts, keeping them in the back of his mind at all times. This will cause him to strive for obedience as he seeks God’s favor and blessing in his life. To always be mindful of God’s commands is to abhor sin and strive for holiness. This is key to the ongoing process of sanctification as we grow in our walk with God. Studying His word and meditating upon day and night – as well as teaching it to our children – is crucial to having a close, personal relationship with our Lord and savior Jesus Christ. Verses 10-18: Just as Moses was faithful and obedient to pass on God’s commands to the people, so is Joshua. (v.11) The officers that are mentioned in verse 10 are probably the appointed elders of each tribe. Joshua orders the people to make provisions and prepare themselves for crossing the Jordan river. (v.11) He then also reminds the men of the tribes of Reuben, Gad and Manasseh of their vow to Moses. (v.12-15) The men respond heartily, promising that if any of them renege on this vow, he shall be put to death. (v.16-18) They echo the Lord’s words to Joshua: “…be strong and of good courage.” This current generation of Israelites had learned well the lesson of disobedience that had cost their parents the promised land. Their fathers had not “…hearkened unto Moses in all things…” (v.17) and they’re not going to make the same mistake. CHAPTER 2: The account of Rahab and the two spies from Israel, as well as the fall of Jericho, is probably the most famous story from the book of Joshua and one of the most well known in the OT. The character of Rahab herself and her saving faith in the Lord God of Israel was referenced by James and the author of Hebrews. (Hebrews 11:31, James 2:25) She became the mother of Boaz who later married Ruth who begat Obed, the grandfather of King David. In this manner Rahab, a gentile prostitute, became a key figure in the lineage of Jesus Christ. (Matthew 1:5) Verse 1: Israel is still camped at Shittim. (Numbers 25:1, Joshua 3:1) Notice the difference here from the last time that spies were sent to scout the promised land. (Numbers 13-14) Joshua sent these “…two men to spy secretly…”, indicating that this was probably not known to anyone in Israel except Joshua himself. He most likely feared a repeat of the previous incident of rebellion and disobedience by this second generation and therefore chose a covert scouting mission rather than a public one. Another possibility for the secret operation was Jericho itself. The previous mission by the twelve spies was for the purpose of scouting the whole promised land, but this one is limited to Jericho specifically as indicated by the fact that Joshua names the city in his directive to the spies. There are some Biblical scholars and theologians who have tried to whitewash Rahab’s true occupation by claiming that she was an innkeeper and that her house was just a hostel. According to the Moody Bible commentary, this effort started with Josephus in the first century and has continued to the present day. But the Biblical text is clear in verse 1. Joshua sent the spies to scout the land, specifically Jericho, and the spies “…came into an harlot’s house, named Rahab, and lodged there.” There is no ambiguity in that verse. Two things are clear: 1) the spies come to Rahab for the express purpose of gathering information about Jericho and its defenses, and 2) Rahab is a harlot. In the King James Bible, the word harlot always refers to a prostitute. Therefore, the scripture here is clear: she was not an innkeeper or any other such nonsense. Rahab was an immoral woman who sold her body for sex with many different men. The reason that scholars and historians have tried to downplay this fact or obscure it is because they do not understand – or refuse to accept – that God is capable of saving even the worst of sinners. He accepts the most wicked, the most vile, and the most despicable of us who truly repent and believe, and He uses them for His honor and glory. Time and again throughout history, God has chosen men and women who are the worst of sinners, yet willing to repent and submit to God, to bring about His divine will. Moses is an excellent example of this, as is Abraham, Jacob, Joseph, David, Rahab, Matthew, Paul, and many others. It doesn’t matter if they were merely tax collectors or men who lacked self control or adulterers or harlots. God accepted and used every single one of them to bring about His divine plan for all mankind, and Rahab’s story here in Joshua is a prime example of this. Rahab’s occupation makes her an excellent source of intel on Jericho and its habitants. That’s why the spies go to her. Furthermore, the fact that her house is on the wall suggests her wealth – and possibly her status – among the city’s elite, as is typical for the culture and societies of the ANE at this time. Verses 2-7: When the king of Jericho learns of the presence of the spies from Israel and that they have been to Rahab’s house, he sends his men to fetch them. (v.2-3) But Rahab acts quickly to hide the two spies on the roof of her house by covering them with large stalks of flax. (v.4, 6) She then lies to the king’s men, telling them that the spies have already left the city, and that she doesn’t know where they went. But she encourages the soldiers to go after them, giving the impression that the spies are not far outside the city and the soldiers should be able to easily catch up with them. (v.5) The king’s men believe her, and they depart the city. Frequently in scripture we find spiritual conundrums such as the one in this scene where Rahab lies to protect the men of God. The ninth commandment (Exodus 20:16) clearly forbids lying, yet it seems that God also rewards those who do so in order to carry out His will. (Exodus 1:17-19) The simple truth is that when men and women of faith defy evil men in order to serve God, God rewards him or her. In all the examples in scripture, the believers who lie are doing so because the orders of men are in direct opposition to the will of God. In this case, Rahab is protecting the two Israelite spies from the king who wishes to kill them. The city of Jericho and its people are enemies of God whom the Lord has condemned to death for their pride and disobedience. Rahab is acting out of faith to protect the spies, and therefore her lying is excused. It’s also worth noting that the author of Hebrews is extolling Rahab’s faith, not her specific act of lying. Her faith is what is more important, not her sins. Verses 8-13: After the king’s men depart, Rahab retrieves the spies and then gives a simple yet profound confession of faith. The mighty acts of the God of Israel in His deliverance of His people from their bondage in Egypt has been heard by the people of Canaan. Rahab describes in detail the parting of the Red Sea and the conquest of the kings Sihon and Og, and how this news made the people of Jericho sore afraid and utterly faint of heart. (v.10-11) She then concludes with a simple declaration of truth: “…for the Lord your God, He is God in heaven above, and in earth beneath.” Rahab’s words reflect her genuine belief and faith in God, and this is why she is saved from the judgment and utter destruction of Jericho. But Rahab doesn’t stop there. She demonstrates even greater faith in God by asking the spies to show her kindness because of her kindness towards them in saving them from the king’s men. (v.12) (1 Samuel 20:14-15, 17) Rahab recognizes her current state and her complete inability to save herself, and she throws herself upon the mercy of the God of Israel whom she has only heard about from the words of others. (v.13) This is the essence of eternal salvation for all believers – past, present, and future until the second coming of Christ. It is this simple, childlike faith that earned Rahab her place in the genealogy of Christ the Messiah as well as the Hall of Faith in Hebrews 11. Verses 14-21: The spies answer Rahab’s faith with assurance that she and all who are within the walls of her house will be saved from death when Israel launches its attack on Jericho. (v.14) Notice that Rahab’s salvation also depends on her keeping her secret about the spies until the day of judgment. Because she showed them mercy and kindness, she will receive mercy and salvation in return. (Matthew 5:7) After helping the spies to get safely outside the city wall via her window, Rahab instructs them to flee into the nearby mountains to hide for three days until the king’s men have given up their pursuit of them. (v.15-16) There is one further condition for Rahab’s deliverance from the coming judgment: she must hang in her window a scarlet cord. (v.18) The exact reason for this is unclear. Perhaps the men thought it was necessary in order to distinguish which house was Rahab’s after the conquest so that she would not be harmed by Israel’s soldiers. Or perhaps it was merely one more test of her saving faith as it would undoubtedly draw the attention of the king and his men later on. Whatever the case, the color of the cord is a beautiful picture of the salvation of the New Testament believer who is saved by his/her faith the shed blood of Jesus Christ on the cross at Calvary. The two spies also remind Rahab of the necessity of being inside her house at the time of the battle. (v.18-19) Only those physically inside the house will be spared. Anyone who steps outside will most certainly die. Furthermore, if Rahab betrays the spies to the king before they are able to escape back to Israel, then she and her household will not be saved from the coming judgment. (v.20) Rahab affirms once more her promise to keep this oath, and then she binds the scarlet cord in her window. (v.21) “According to your words, so be it.” Rahab takes the spies at their word, with no other proof than her faith that they will not betray her when the day of judgment comes. Verses 22-24: The spies return to Joshua with the good news that God has already delivered Jericho into their hands. How do they know this? “…for even all the inhabitants of the country do faint because of us.” (v.24) When God is on the side of the righteous, no man or woman can stand against them. Israel was but a tiny nation compared to all the nations of the promised land that were entrenched behind the fortified walls of their great cities such as Jericho. Yet, the spies, too, displayed a faith as great as Rahab’s because they believed her word about the fear in the hearts of Canaan’s people. They knew by faith that God had kept His word to Moses and Joshua, that He would deliver Israel’s enemies into their hands and the land promised to their father Abraham would be theirs. (Exodus 23:31, Joshua 21:44) |
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