Went to find one verse in Isaiah 25 and got sucked into reading chapters 25-27 because it's so good!

FROM THIS WEEK’S TORAH PORTION – NOACH:

“And Noach built an altar to YHWH, and took of every clean beast and of every clean bird, and offered ascending offerings on the altar. And YHWH smelled a soothing fragrance, and YHWH said in His heart, ‘Never again shall I curse the ground because of man, although the inclination of man’s heart is evil from his youth, and never again strike all living creatures, as I have done, as long as the earth remains, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.’ And Elohim blessed Noach and his sons, and said to them, ‘Be fruitful and increase, and fill the earth. And the fear of you and the dread of you is on every beast of the earth, on every bird of the heavens, on all that creeps on the ground, and on all the fish of the sea – into your hand they have been given. Every creeping creature that lives is food for you. I have given you all, as I gave the green plants. But do not eat flesh with its life, its blood. But only your blood for your lives I require, from the hand of every beast I require it, and from the hand of man. From the hand of every man’s brother I require the life of man. Whoever sheds man’s blood, by man his blood is shed, for in the image of Elohim has He made man. As for you, be fruitful and increase, bring forth teemingly in the earth and increase in it.’ And Elohim spoke to Noach and to his sons with him, saying, ‘And I, see, I establish My covenant with you and with your seed after you, and with every living being that is with you: of the birds, of the cattle, and of every beast of the earth with you, of all that go out of the ark, every beast of the earth. And I shall establish My covenant with you, and never again is all flesh cut off by the waters of the flood, and never again is there a flood to destroy the earth.’ And Elohim said, ‘This is the sign of the covenant which I make between Me and you, and every living being that is with you, for all generations to come: I shall set My rainbow in the cloud, and it shall be for the sign of the covenant between Me and the earth. And it shall be, when I bring a cloud over the earth, that the rainbow shall be seen in the cloud, and I shall remember My covenant which is between Me and you and every living being of all flesh, and never again let the waters become a flood to destroy all flesh. And the rainbow shall be in the cloud, and I shall see it, to remember the everlasting covenant between Elohim and every living being of all flesh that is on the earth.’ And Elohim said to Noach, ‘This is the sign of the covenant which I have established between Me and all flesh that is on the earth.’”

Around this time half of Christians scream about how evil Halloween is with full intention to celebrate Christmas in a couple months and Easter in the spring.

But Halloween is no more evil than the others and no less. It is infact just like Christmas and Easter simply “other”.

It belongs to other people in other places in other times and should be understood that way.

The only thing more evil about Halloween than Xmas and Easter is the physical appearance and decore.

In reality one is no worse or better than the other and each by our kind ought to be avoided. Not as if it were a satanic tradition or some form of devilry more dire than the rest but as the celebrations of foreign peoples and as with the others far removed from who we are as a holy people and who we are trying to be in Messiah.

The rumors should not be accepted that Halloween is a satanic holiday just because the satanists have adopted it in response to general Christian aversion of it. And no righteous person should be blindly believing the testinony of devil worshipers or supposedly former devil worshippers about what this holiday is and means.

Halloween came from the old Irish celebration of Samhein (Sah-win) named for the month it started. Christmas a merger of old roman Saturnalia and Norse Yule. And Easter came from the old british month of April.

Babylon was not involved. Belial was not involved. And Baal was not involved.

Each heathen holiday celebrated now as holy among Christians or arbitrarily avoided for bad appearance is no more than people remembering their own ancestral heritage and passing it on….and forgetting that we were called to leave behind those beliefs and practices leftover from the old days and to be set apart.

Being set apart is not what happens when we avoid Halloween as sinister and accept Christmas and Easter as saintly. Being set apart happens when we refuse to participate in any of the pagan ways of the nations even if the nation is our own or our ancestors’.
Being set apart happens when we keep the covenant as written in Scripture and it’s customs and commandments.

Second Guess First Assumptions

Question Everything

Get Biblical

templecrier.com

Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things.
Romans 2:1 ESV

This doesn't prohibit pointing out that something is sin. It's about being humble and recognizing that you are accountable to the same standards as everyone else and about not denigrating someone else because they are a sinner for doing the very same thing that you do.

We are required to make a distinction between right and wrong and to teach others to do what's right. Just be sure that you are doing so in humility and gentleness, with the full understanding that you are guilty of sin too.

102125 / 28th day of the 7th month 5786
WORD FOR TODAY “do you have a king”: Jdg 17:6 In those days there was no king in Israel; every man did what was right in his own eyes.

WISDOM FOR TODAY: Pro 21:16 A man who wanders from the way of understanding Will rest in the assembly of the dead.

Ask the LORD how you can serve HIM better

www.BGMCTV.org

BIBLE STUDY --- BOOKS OF THE TANAKH {NEVI’IM}

BOOK OF JOSHUA --- PART 2

THE NORTHERN CAMPAIGN, 11:1-15

The Israelites were again forced into battle, this time by the leadership of Jabin, king of Hazor. Jabin rallied the kings of the northern cities who assembled their troops and horses by the waters of Merom for battle against Israel {11:1-5}. The similarity to the southern campaign is a literary way to demonstrate that the kings of the south and north initiated the war and were consequently defeated. So it was with the northern kings, who were routed as far as the region of Sidon in Phoenicia {verse 8}. Their horses were hamstrung and their chariots burned {verse 9}, as Adonai had instructed {verse 6}. Israel was to depend on Adonai {cf. Psalm 20:7}. Hazor, the great and ancient city, the centre of Canaanite power in the north, was completely destroyed {Joshua 11:10-13}. The burning of Jericho, Ai, and Hazor were exceptions, because Israel had been promised Canaanite houses, wells, and cities {Deuteronomy 6:10-11; cf. Joshua 24:13}. The campaign narrative stresses again the absolute loyalty of Joshua to Adonai and to Moses, the servant of Adonai {Joshua 11:9-15}.

SUMMARY OF THE CAMPAIGNS, 11:16–12:24

Joshua led Israel in victory and rest because of his careful adherence to Adonai’s directions to Moses. Moses had described the land to be conquered in detail {Deuteronomy 1:7}, and Joshua took the regions of which Moses had spoken. Though the cities could have sued for a peaceable arrangement under which they would have been forced labourers {Deuteronomy 20:11}, none of the cities recognized Israel. In fear they plotted and schemed how to destroy Israel. They were the aggressors. YHVH had hardened their hearts {Joshua 11:20}. The theological reason is a mystery, as it was in the case of Pharaoh. But the net result was that Canaan was conquered and the population exterminated, except for the Hivites at Gibeon and their surrounding cities {verses 19-20}. Even the Anakites, who had brought fear on Israel some 40 years before {Numbers 13:33; cf. Deuteronomy 2:10, 21}, were execrated {Joshua 11:21}. Yet it is already apparent that not every square mile of land was taken {verse 22}, even though in a sense the entire land was Israel’s, because major centres of Canaanite resistance had been broken. The tension between fulfilment and complete fulfilment is apparent in these verses. The listing of defeated kings {chapter 12} includes the victories over Sihon and Og under Moses’ leadership. Their juxtaposition with the list of kings conquered under Joshua demonstrates the continuity of leadership and purpose -- two leaders, many campaigns, but one battle. The Land of Promise is now a fulfilment. Through the campaigns the borders of the land of inheritance were now more apparent. In Transjordan the limits are from the Arnon to Mount Hermon {verses 2-5}. In Canaan the boundary extends from the region south of Sidon to the Negev {verses 7-8}.

THE COMMAND TO DIVIDE THE LAND, 13:1-7

Because of Joshua’s advanced age, the “whole” land was not taken. Moses had forewarned Israel that the inheritance would result from conquest as well as from gradual extension of Israel’s narrow boundaries. Slowly Israel was to inherit the whole land, lest it be overwhelmed by the size and be unable to use it properly {Exodus 23:29-30; Deuteronomy 7:22}. The areas still to be occupied were: the region to the north of Galilee, Mount Hermon {east of the Sea of Galilee}, the area occupied by the Philistines, and regional Canaanite enclaves {Joshua 13:2-7; cf. Judges 1}. Israel was not to be concerned with the future rights of occupation, because Adonai promised to help them {Joshua 13:6}.

DIVISION OF TRANSJORDAN, 13:8-33

Joshua did not alter the Mosaic arrangement concerning the allotments to the tribes of Manasseh, Reuben, and Gad {Joshua 13:8, 32-33; cf. Numbers 32; Deuteronomy 3:12-17}. Their territory also excluded certain regions still occupied by Canaanites {Joshua 13:13}. The clans of Reuben had received the territory from the Arnon River north to Heshbon {verses 15-23}. The clans of Gad had received the territory of Gilead, south of the Jabbok River to Heshbon {verses 24-28}. Several clans of Manasseh received the region south of the Wadi Yarmuk to the Jabbok {verses 29-31}. The Levitical towns are not listed here, but a reference is made to them as not receiving a patrimony, because they were to live off the offerings and sacrifices made to Adonai {Joshua 13:14; cf. Numbers 18:20-24; 35:1-8}.

THE TRIBAL DIVISIONS IN CANAAN, 14:1–19:51

Eleazar, the high priest, and Joshua together cast lots to determine the boundaries, size, and allocation for the remaining nine and a half tribes. Again, the exclusion of the tribe of Levi is mentioned {Joshua 14:4}, because their cities will be dealt with in chapters 20–21. Another literary device is special mention of the inheritance of Caleb in the beginning {14:6-15} and of Joshua at the conclusion {19:49-50}. These two were the only ones who had left Egypt as adults, had been faithful spies, and had entered into the Promised Land {Numbers 14:24, 30; Deuteronomy 1:36-38}.

JUDAH, 15:1-63 {CF. JGS 1:10-15, 20}

The boundaries of Judah extended from the Dead Sea westward to the Mediterranean {Joshua 15:2-12}. The cities of Judah are listed in its four regions: 29 in the Negev {verses 21-32}, 42 cities in the Shephelah {or western foothills} and coastal plains {verses 33-47}, 38 cities in the hill country {15:48-60}, and 6 cities in the desert {verses 61-62}. Judah was unable to take Jerusalem {verse 63} until David made it his capital {cf. Judges 1:21; 2 Samuel 5:6-16}.

EPHRAIM AND MANASSEH, 16:1–17:18

These two tribes, descended from Joseph, were richly blessed {cf. Genesis 48; 49:22-26; Deuteronomy 33:13-17} and had obtained prominence among the tribes. They received one allotment as “the allotment for Joseph” {Joshua 16:1}. Part of Manasseh had already received a patrimony east of the Jordan {13:29-31}. The limits for Ephraim and the west half of Manasseh were from Bethel to Mount Gilboa in the north and from the Jordan to the Mediterranean {16:1-3}. Ephraim received the smaller portion in the south {verses 5-9} but was unable to drive the Canaanites out of Gezer. The clans of Manasseh are given, including Zelophehad {17:3-6; cf. Numbers 27:1-11; 36:1-12}, in order to clearly distinguish them from the clans of Manasseh in Transjordan. The region of west Manasseh extended from Shechem to Mount Gilboa {Joshua 17:7-11}; but Manasseh also, was incapable of driving out the Canaanites completely {verses 12-13}. Though they had received the largest portion of the land {more than a third}, the tribes of Joseph complained. They knew that Adonai had blessed them {17:14}, and they expected to get more cultivable land. But Joshua urged them to use the available land by cutting down the forests {verses 15-18}. When they expressed realistic concern about Canaanite military power, Joshua called on them to do their share in occupying the land.

SEVEN TRIBES, 18:1–19:51

The Israelites assembled at Shiloh to set up the tabernacle {cf. 1 Samuel 1}. At that point seven tribes had not yet received their patrimony. Joshua called for each tribe to commission three men to survey the land. When they returned, Joshua cast lots at the tabernacle in Shiloh and divided the land {Joshua 18:3-10}. The territory of Benjamin was between Judah and Ephraim {verses 11-28}. Simeon’s allotment was in southern Judah {19:1-9}, resulting in its absorption into Judah {cf. Genesis 49:7}. Zebulun {Joshua 19:10-16}, Issachar {verses 17-23}, Asher {verses 24-31}, and Naphtali {verses 32-39} received a portion north of Manasseh in the region of Galilee. Dan received the seventh lot and suffered subsequently, when it could not maintain the allotted territory because of the pressure of Judah on the east and the Philistines to the west {verses 40-48}. They migrated northward and found the sources of the Jordan to be a fruitful region {Joshua 19:47; cf. Judges 18}.

CONCLUSION, 19:49-51

The conclusion is symmetric with the beginning {Joshua 14:1-14} in that Joshua also received a gift. Again, mention is made that all divisions were in the presence of Adonai, witnessed to and executed by the high priest Eleazar and Joshua {19:51; cf. 14:1}.

CITIES OF REFUGE AND THE LEVITICAL CITIES, 20:1–21:45

According to the instructions of Moses, six Levitical cities were set apart, three on each side of the Jordan, as cities of refuge {Numbers 35:9-34; Deuteronomy 4:41-43; 19:1-10}. The purpose was to provide “refuge” {asylum} for those who were guilty of manslaughter but had not intentionally killed someone. This practice was not to provide a way out for someone who was guilty, but to allow for the legal process to be completed {Joshua 20}. The Levites received by clan a total of 48 cities, six of which also served as cities of refuge {21:1-42}. The Levites could not cultivate the soil because they were dependent on the tithes of the people {Numbers 18:21-24}, but they were permitted to have land for grazing. The dimensions of the land are given in Numbers 35:4-5. A special allocation is made to the descendants of Aaron {Joshua 21:9-19}, because they served as priests and their 13 cities were in the Judah-Simeon region, in proximity to the Jerusalem temple of the Solomonic era. With the allocation of the Levitical cities, the division of the land is concluded. The promise of the land is fulfilled {21:43-45}. YHVH is faithful! This section emphasizes the fulfilment, the power, and the grace of YHVH, by which Israel entered into its rest. However, the book of Joshua also hints of the struggle that is still ahead of the Israelites and of the test that ultimately, they will fail {cf. Psalm 95:11; Hebrews 3:7-11}.

RETURN OF THE TRANSJORDAN TRIBES, 22:1-34

Joshua dismissed the two and a half tribes with a commendation for their loyalty to the other tribes and to Adonai {Joshua 22:1-4}, with a warning not to succumb to idolatry but to love Adonai in accordance with the Deuteronomic law, and with a blessing {verses 5-8}. However, as they returned, they set up a large altar by the Jordan on the western side. The other tribes heard about it and met at Shiloh {verse 12}. They wisely commissioned Phinehas, the son of the high priest, with ten representatives of the tribes, to investigate the matter. The commission charged the Transjordan tribes with treachery {Joshua 22:15-20; cf. Numbers 25; Joshua 7}. The response of the Transjordan tribes demonstrated their concern for the unity of the tribes and for the worship of YHVH. These tribes feared being excluded from the fellowship of YHVH’s people and had purposefully constructed an altar, identical to that prescribed in the Law, in order to demonstrate their common heritage {Joshua 22:21-30}. The altar was not for sacrifice or worship but functioned as a symbol of the Covenantal unity of the people of YHVH. Phinehas and the tribal representatives were pleased with the response and left with the assurance of YHVH’s presence {22:30-31}. Their report to the tribes led to reconciliation of all the tribes on this matter. The narrative concludes with a mention of the name given to the altar: “A witness between us and them that Adonai is our YHVH, too” {verse 34}.

ADDRESS TO THE LEADERS, 23:1-16

Joshua reviews what Adonai has done for Israel in giving the land to the tribes. He has demonstrated his loyalty. And he will continue to be with his people so that no enemy can stand against them. He will fulfil every outstanding promise, even as he had already fulfilled promises. However, they must persevere in their loyalty to Adonai. Loyalty to Adonai is not apart from loyalty to the Law of Moses. Apostasy will be severely punished, first by leaving the nations to ensnare Israel, and then by consuming them in his wrath.

ADDRESS TO ISRAEL, 24:1-28

The address ends with a Covenant renewal at Shechem {Joshua 24:1, 25-28; cf. 8:30-35}. In the ancient Near East, it was common when making a treaty {Covenant} to give a brief historical summary of the relationship of the parties involved. Joshua reviewed Israel’s history from the patriarchs to their generation: patriarchs {24:2-4}, exodus {verses 5-7}, and conquest {verses 8-13}. The goodness, presence, and loyalty of YHVH was evident to them. YHVH also expected “faithfulness” from His people in the form of whole allegiance, without any form of idolatry {Joshua 24:14-15}. As the head of his family, Joshua vowed to be loyal {verse 15}. The people responded by giving reasons for being loyal to Adonai {verses 16-18}. But Joshua pushed them to a deeper commitment by challenging their profession {verses 19-20}, then recording their vow and setting up a stone of witness against them {verses 25-27}.

END OF AN ERA, 24:29-33

The book began with a reference to the death of Moses {1:1-2} and concludes with the death and burial of Joshua {24:29-30} and of Eleazar the high priest {verse 33}. This marks the end of an era. The burial of Joseph’s bones {Joshua 24:32; cf. Genesis 50:25; Exodus 13:19} in a plot purchased by Jacob {Genesis 33:19} brings together the hope characteristic of the epoch of Moses and Joshua.