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

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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.

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

BOOK OF JOSHUA --- PART 1

First of the historical books in the English Bible and the first of the Former Prophets {including Judges, the books of Samuel, and the books of Kings} in the Hebrew Bible. It begins with Adonai’s commission of Joshua {Joshua 1:1-9} and concludes with the burial of Joshua, Eleazar, and the bones of Joseph {24:29-33}. The purpose of the book is to show how Joshua continued in the footsteps of Moses, how Adonai gave the land to Israel, and how Israel might prosper in the land.

AUTHOR AND DATE

According to the Talmud, Joshua wrote the book. This ancient tradition is possibly based on the brief statement that Joshua “recorded these things in the Book of the Law of YHVH” {24:26}. However, this applies only to the renewal of the Covenant {chapter 24}. The issue of authorship is tied up with the dating of the book. Since the book has no unambiguous markers on date and authorship, neither critics nor conservative scholars have been able to come to any agreement on these issues. According to a conservative analysis of Joshua, the book was written between 1375 BC and 1045 BC [pre-monarchic]. The argument is based on the references to the migration of Dan [19:47; cf. Judges 18:27-31], to Jerusalem as a Jebusite city {Joshua 15:8, 63; 18:16, 28] to Sidon rather than Tyre as the prominent Phoenician city {11:8; 13:4-6; 19:28}, and also on the eyewitness style {5:1, 6 -- in the MT}. But critical scholars have raised issues that they considered could best be resolved by positing a seventh-century BC or even an exilic date.

PROBLEMS OF INTERPRETATION

HOLY WAR

The morality of the Conquest may be explained by the concept of holy war. The holy war motif would explain why Israel was to destroy the indigenous population {Deuteronomy 7:16; 20:16-18; Joshua 6:21; 8:24-26; 10:10, 28-30, 35-42; 11:11}. The justification may lie in the concept that Israel was YHVH’s instrument of judgment on the Canaanite nations. This argument is related to the mention of the wickedness of the Canaanites {Genesis 15:16; Deuteronomy 7:2-5, 25-26; 12:30-31; Joshua 23:7; Judges 2:11}. However, the canonical narrative of the progression of the Conquest puts the responsibility on the Canaanites. They marched and fought against Israel {Numbers 21:21-35; Joshua 7:4-5; 8:5, 16-17; 9:1-2; 10:1-6; 11:1-5; 24:11}. Therefore, it could be argued that in the process of war a sincere invitation to make peace was given to the kings {cf. Numbers 21:21-22; Deuteronomy 20:10-11} but was refused. Instead, the kings took the initiative in battle. The responsibility for the destruction of the native population thus lay with the leadership. Yet all this was evidence of YHVH’s working in human affairs, which the Bible simply states, “For it was Adonai Himself who hardened their hearts to wage war against Israel, so that he might destroy them totally, exterminating them without mercy, as Adonai had commanded Moses” {Joshua 11:20}. Even as Pharaoh, whose heart Adonai hardened, was responsible for the plagues in Egypt, so the Canaanite rulers were responsible for the extermination of their populations. The biblical account of the Conquest affirms the mystery of human responsibility and divine sovereignty without explaining it.

NATURE OF THE CONQUEST

Various explanations of the nature of the Conquest have been given. The traditional view of a blitzkrieg type of conquest, which resulted in a complete occupation of the whole land {cf. Joshua 10:40; 11:1-3, 16-19}, does not fit within the whole picture of the book. The book presents a realistic description of the areas that still had to be conquered {13:1-7} and of the military strength of the indigenous population {cf. 13:13; 15:63; 16:10; 17:12-18; 19:47}. Moreover, Joshua promised that Adonai would continue to help Israel to occupy the land, as its population and needs developed {23:5}. The occupation of Canaan was in two stages: conquest and gradual occupation {cf. Exodus 23:29-30; Deuteronomy 7:22}.

PURPOSE

The role of the final [canonical] form of the book is to present Joshua’s obedience to the Law of Moses. Victory and defeat are illustrations of obedience and disobedience. Of course, there is tension in this because the descriptions of the Conquest are complete and yet incomplete. The tension is a dynamic device to show that the Conquest and enjoyment of the land depend wholly on obedience. The period of Joshua is viewed as a paradigm of obedient Israel. Thus, a holistic reading of the book presents an appeal to Covenant loyalty directed to future generations.

CONTENT

ADONAI’S COMMISSION OF JOSHUA, 1:1-9

With the death of Moses {Joshua 1:1}, Adonai Himself confirms Moses’ ordination of Joshua {Deuteronomy 34:9}. He charges him with leadership in the conquest of Canaan {Joshua 1:2-3}, defines the geographical boundaries of the land {verse 4}, encourages him with his continued presence {verses 5, 9}, and expects him to devoutly follow in “the Law of Moses” [i.e., the Law given in Dt;] {cf. Deuteronomy 31:9, 24-26; Joshua 23:6}, so that he may succeed in his mission {1:7-8}. The original mission, as well as the ministry of Moses, find their continuity in Joshua.

CROSSING THE JORDAN, 1:10–5:12

The first stage calls for the preparation of Israel. As their leader, Joshua must demonstrate to the people that he follows in the footsteps of Moses. He does this by reminding the Transjordan tribes to demonstrate loyalty to the command of Moses by joining with the other tribes in the conquest of Canaan {1:13-15; cf. Numbers 32:20-27}. They submitted to Joshua’s authority as to Moses’ {Joshua 1:16-18}. He demonstrates his military leadership in sending the two spies to Jericho {chapter 2}. His authority is accepted by priests {3:6; 4:10} and people {3:5-9} as they cross the Jordan. The crossing of the Jordan marks the public recognition of Joshua as a leader like Moses {4:14}. The account of the crossing marks an important transition from the era of the exodus / wilderness to the era of the Conquest. On the one hand, the story of Rahab illustrates how the Canaanites had heard about Adonai’s mighty acts {2:10-11} and reacted with great fear {cf. Exodus 15:15; 23:27-28; Deuteronomy 2:25; 7:23; 11:25; 32:30}. Rahab’s expression of faith in Israel’s YHVH {2:11} anticipates the inclusion of the Gentiles in the Covenant community as promised to the patriarchs {Genesis 12:3}. By faith Rahab was included in the Covenant and was richly rewarded by the inclusion of her name in the lineage of Yeshua {Matthew 1:5}. The Israelites crossed the Jordan with the knowledge that the fear of YHVH had come on the Canaanites {Joshua 2:24}. However, they were also instructed to show their reverence for Adonai by keeping a safe distance between themselves and the Ark of the Covenant {3:4} and by consecrating themselves {verse 5}. The “living YHVH” was among them and required holiness and reverence from his people {verse 10}. He in turn, would demonstrate his loyalty in the marvellous passage through the Jordan River {verse 13} and in the conquest of the land {3:10}. After the tribes had crossed the river {4:1}, each leader of the 12 tribes took up a stone out of the dried-up riverbed and set up a memorial at Gilgal {verses 1-9, 20}. Thus, Israel was to remember that the stones, taken from the place where the priests who carried the Ark had stood, were reminders of the majestic presence of YHVH. Future generations who were to hear this report {verses 21-24} were hereby encouraged because the fear of YHVH would fall on all the peoples of the land {verse 24}. The consecration before the conquest of Jericho is also symbolized by the act of circumcision {5:1-9} and by the celebration of the Passover {verses 10-12}. The events are not necessarily chronologically related but were selected as examples of Israel’s responsiveness to Joshua’s ministry. Moses’ appeal to the new generation had its effect {cf. Deuteronomy 4:4-14; 6:1-5}. The new generation served Adonai as long as Joshua and the elders were alive {Joshua 24:31}. Physical circumcision, neglected during the wilderness journey {5:5} due to unbelief, was a sign of spiritual responsiveness. The responsive nation received the external sign of the Covenant with the anticipation that Adonai of the Covenant would bless His people in giving them victory and the fruit of the land. Their reproach was rolled away {verse 9}. The Covenant continuity is also brought out in the brief mention of the Passover celebration. The newness is their eating the fruit of the land. With the taste of the food of Canaan, the manna stopped. The desert experience was over. A new era was ushered in with their presence in the Promised Land {verses 11-12}.

CONQUEST OF JERICHO, 5:13–6:27

The victory is Adonai’s. This is the message with which the battle of Jericho begins. The holy YHVH who appeared to Moses in the burning bush {Exodus 3:2–4:17} appeared to Joshua as the commander of Adonai’s army {Joshua 5:14-15} with a message from Adonai {6:2}. The city of Jericho will fall without a siege and ensuing battle. Israel’s response to Jericho’s preparedness for war {cf. 24:11} was strange, but the presence of the Ark and the blowing of the trumpets symbolized that Adonai would fight for Israel, even as He had promised. However, Israel could not take any of the spoil. Because YHVH fought for Israel, everything was to be devoted to Him {6:17}. Adonai honoured the vow to Rahab, made by the spies, so that she and her family were kept alive {verses 17, 25}, but they were temporarily placed outside the camp {verse 23}. The valuable metals were placed into the treasury {verses 19, 24}, whereas everything else was burned by fire {verse 24}. Nothing was to be taken for personal gain; otherwise YHVH’s judgment would rest on Israel {verse 18}. In order to emphasize YHVH’s absolute ownership of Jericho, Joshua put a curse on anyone who would attempt to rebuild the city {6:26; cf. 1 Kings 16:34}. The rumours of Jericho’s destruction spread, and the peoples of Canaan knew that Adonai was with Joshua {Joshua 6:27; cf. 1:5, 9}.

TRAGEDY AND TRIUMPH AT AI, 7:1–8:29

Victory was short-lived because Achan defied YHVH’s “ban,” took some of the objects, hid them in the ground under his tent {7:21}, and brought YHVH’s wrath on all of Israel {verse 1}. Israel was stunned by their defeat at Ai {verses 2-5}. Joshua and the elders responded to the disaster by fasting and lamenting {verses 6-9}. What a contrast between the reports of victory spread through the land and the anguished cry of YHVH’s servant, fearful that the Canaanites would amass strength and wipe out Israel {verse 9}. Only after the people had consecrated themselves {verse 13} and Achan was exposed and his memory removed {verses 25b-26} could they renew the attack on Ai with the encouraging promise of YHVH’s presence and victory {8:1-2}. Ai too, was taken {verses 3-19} and the population execrated {verses 20-26}, but Israel enjoyed the spoils by direct permission from Adonai {verse 27}. The ruins of Ai, the pile of stones covering the body of Ai’s king {verses 28-29}, and the heap of rocks over Achan’s body were sobering reminders to Israel that YHVH’s faithfulness requires absolute loyalty from His people.

RENEWAL OF THE COVENANT, 8:30-35

Joshua led Israel in a ceremonial Covenant renewal at Shechem, as Moses had instructed {Joshua 8:31; cf. Deuteronomy 11:29; 27}. Joshua took care in the proper preparation of the altar {cf. Exodus 20:25} on which dedicatory and communal offerings were presented. He copied the law as a symbol of his royal leadership and his devotion to Adonai {Joshua 8:32; cf. Deuteronomy 17:18}. All Israel {officers and people, gentiles and native-born Israelites} together presented themselves for the reading of the blessings and the curses {Joshua 8:33-35}. The whole book of Deuteronomy {i.e., “the Book of the Law,” cf. Deuteronomy 31:26} was read in their presence. Half the tribes stood on Mount Gerizim and said “Amen” to the blessings, and the other six stood on Mount Ebal, saying “Amen” to the curses {cf. Deuteronomy 27:9-26}.

COVENANT WITH THE GIBEONITES, 9:1-27

The rumours of YHVH’s mighty acts had brought fear on the Canaanite kings {cf. Joshua 2:8-11, 24; 5:1; 6:27}. The first defeat at Ai had given them a ray of hope that Israel could be put down. Rather than submit themselves to Israel and suffer from humiliation as servants of Israel, they joined forces against Joshua and Israel {9:1-2}. The Hivites from Gibeon, Kephirah, Beeroth, and Kiriath-jearim {9:7, 17} did not join with their fellow Canaanites. Instead, they developed an intricate plan to deceive Israel and to sue for full treaty status. The purpose of the treaty was that of friendship {namely, “peace”}, promising each other to be of mutual assistance in case of attack. The concern was with the preservation of life {verses 15, 24}. Their deception included a ruse about the great distance they had travelled {verses 11-14} and a false report of Israel’s victories in Transjordan with no mention of their crossing the Jordan {9:9-10; cf. 5:1}. The Law permitted the submissive city to subject its population to a type of suzerainty treaty, in which Israel defined the terms and expected the subjugated populace to serve as its forced labourers {Deuteronomy 20:11; cf. Judges 1:28-35; 1 Kings 9:15-21}. However, the treaty permitted the Hivites to maintain their way of life with the advantage of Israel’s military protection.

THE SOUTHERN CAMPAIGN, 10:1-43

The king of Jerusalem, Adoni-zedek, led the cities of Hebron, Jarmuth, Lachish, and Eglon in an alliance against Gibeon as a military ploy to take a stand against Israel {Joshua 10:1-5}. The Gibeonites appealed to Israel for help based on their Covenantal relationship {verse 6}. Joshua led Israel on a 25-mile {40-kilometer} hike through the wilderness from Gilgal up to Gibeon during one night {verses 7-9}. The Israelite attack surprised the Canaanites, who were already frightened of the Israelites. The camp of the Canaanites was thrown into confusion, and the soldiers fled the hill country via the road of Beth-horon to Azekah and Makkedah {verse 10}. But while running, they were tormented with large hailstones {verse 11}. The victory was Adonai’s. Miraculously, Israel could push the Canaanites farther from the hill country because of the long day {verses 12-14}. The marvel of this day was long remembered in the Book of Jashar {cf. 2 Samuel 1:18}, because on it Adonai listened to a man, namely Joshua {Joshua 10:14}. The five kings hidden in a cave at Makkedah were discovered, killed, hanged on trees, and buried in the cave {10:16-27}. Their foolish attempt to make war on Israel came to a quick end. Since the coalition of large cities had been put down, Joshua led Israel in a rapid campaign of the other southern cities {verses 29-43}. The region was taken in one campaign with Adonai’s help {verse 42}.

Genesis 4:17, “And Cain had relations with his wife, and she conceived and gave birth to Enoch. Then Cain built a city and named it after his son Enoch.” (This is a different Enoch than the son of Jared.) The first time the word for city is used is this verse and it is used in a very negative context. Whenever Cain or anything associated with him is mentioned in the Bible is always has a negative context.

"Well prophesied Esaias of you the hypocrites, as it is written, This the people with the lips do me honour, but their heart far they keep from me. Vainly, though, do they worship me, teaching as teachings commandments of men."

Καλῶς προεφήτευσεν Ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν ὡς γέγραπται Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων

Mk 7

Thought for Today: Tuesday October 21

As we survey the world scene with Bible in hand, we know we do not worship an absentee YHVH. He is standing in the shadows of history, still working to bring His Plans to completion… Every headline, every news report confirms what the prophet Jeremiah said centuries ago: “The heart is deceitful above all things, and desperately wicked; who can know it?” {Jeremiah 17:9}. But never forget: YHVH will speak history’s final word… No matter how foreboding the future, the believer knows the end of the story – and it is glorious! So, do not lose heart. The best is yet to be.