tag:blogger.com,1999:blog-68185484037132036362024-03-14T00:37:14.370-04:00The J-Bomb - A Bible Teacher's BlogCorby Amoshttp://www.blogger.com/profile/17834212062319956563noreply@blogger.comBlogger224125tag:blogger.com,1999:blog-6818548403713203636.post-17389100142226760132014-03-25T21:42:00.001-04:002014-03-25T21:56:44.541-04:00This Blog Has MovedPlease continue to read the J-Bomb at <a href="http://oddinthetruth.com/">OddInTheTruth.com</a>.<br />
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<b>“A New Creation and Beyond the River”<o:p></o:p></b></div>
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<br /></div>
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<u>Introduction to Part 2:<o:p></o:p></u></div>
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<b>Joshua
24:1 (ESV) — 1</b>
Joshua gathered all the tribes of Israel to Shechem and summoned the elders,
the heads, the judges, and the officers of Israel. And they presented
themselves before God.<o:p></o:p></div>
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<br /></div>
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Many scholars speculate that Joshua 23 took place at Shiloh.<o:p></o:p></div>
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</div>
<ul>
<li>Joshua 24 obviously took place at Shechem.</li>
<li>This means, of course, that some time elapsed between 23 and
24 to allow for travel.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
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<b>But why move from
Shiloh (the new home of the Tabernacle) to Shechem?</b></div>
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</div>
<ul>
<li>The answer has to do with covenant.</li>
<li>Shechem was where God covenanted with Abraham.</li>
<li>Shechem is where the Israelites previously renewed their
covenant with God.</li>
<li>And our text today has another such covenant renewal
ceremony.</li>
</ul>
<o:p></o:p><br />
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<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
We will contend with this covenant renewal as we continue to
cover the prevalent themes of Joshua’s Farewell Discourse.</div>
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<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
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Last week we discussed three:<o:p></o:p></div>
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</div>
<ul>
<li>(1) The Conquest is the Lord’s</li>
<li>(2) Exhortation to Remain Faithful</li>
<li>(3) Consequences for Unfaithfulness</li>
</ul>
<o:p></o:p><br />
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<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Today we deal with:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(4) Work of God in History</li>
<li>(5) Covenant Renewal</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Next week we will finish with:</div>
<div class="MsoNormal">
<o:p></o:p></div>
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</div>
<ul>
<li>(6) Depravity of Israel</li>
<li>(7) God’s Covenant Faithfulness</li>
</ul>
<o:p></o:p><br />
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<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
<b>4) WORK OF GOD</b></div>
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<br /></div>
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A large chunk of text, Joshua 24:2-13, is dedicated to
extolling the work of God on Israel’s behalf.<o:p></o:p></div>
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</div>
<ul>
<li>Joshua begins by declaring, “<b><i>Thus says the Lord</i></b>” (vs.
2).</li>
<li>He then proceeds to use God’s words to detail God’s work.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
What God says – a summary:</div>
<div class="MsoNormal">
<o:p></o:p></div>
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</div>
<ul>
<li>“<b><i>Long ago…beyond the Euphrates…Abraham…served other gods</i></b>” (vs.
2)</li>
<li>“<b><i>Then I took…Abraham from beyond the River…and led him to Canaan</i></b>”
(vs. 3)</li>
<li>“<b><i>I made his offspring many</i></b>” (vs. 3)</li>
<ul>
<li>“<b><i>Isaac…Jacob…Esau</i></b>” (vs. 4)</li>
</ul>
<li>“<b><i>Jacob went to Egypt</i></b>” (vs. 4)</li>
<li>“<b><i>I sent Moses and Aaron</i></b>” (vs. 5)</li>
<li>“<b><i>I plagued Egypt</i></b>” (vs. 5)</li>
<li>“<b><i>I brought you out…to the sea…and the Egyptians pursued</i></b>” (vs. 5
& 6)</li>
<li>“<b><i>I made the sea come upon them…you saw it</i></b>” (vs. 7)</li>
<li>“<b><i>Then you lived in the wilderness a long time</i></b>” (vs. 7)</li>
<li>“<b><i>I destroyed the Amorites and gave you the land east of the Jordan</i></b>”
(vs. 8)</li>
<li>“<b><i>I delivered you from the Balaam’s curse</i></b>” (vs. 10)</li>
<li>“<b><i>And then You went over the Jordan</i></b>” (vs. 11)</li>
<li>“<b><i>I gave the Canaanites into your hand…it was not by your sword or bow</i></b>”
(vs. 11)</li>
<li>“<b><i>I gave you the Promised Land – land you didn’t prepare, cities you
didn’t build, vineyards and orchards you did not plant</i></b>” (vs. 13)</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<u>Grace:</u></div>
<div class="MsoNormal">
These words are far more than a simple historical rehash of
the work of God.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They reveal God’s continued disposition of Grace toward His
creation.</li>
<li>His unwavering intent to redeem Creation.</li>
<li>His work to put all things right.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Joshua’s discourse here is also at least two other things.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) A “Creation Story”</li>
<li>(2) A Right Response</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<u>(1) A “Creation Story”:</u></div>
<div class="MsoNormal">
The phrase “<b><i>long ago</i></b>” literally means “out
of”/“from” “the world”/“eternity” – TWOT.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It seems to me to hint at a “creation story”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<b>How so?</b></div>
<div class="MsoNormal">
</div>
<ul>
<li>Creation 1 – In the beginning – Adam and Eve called out (“<b><i>the
Lord God formed the man</i></b>”)</li>
<li>Creation 2 – The Flood – Noah called out (“<b><i>God
remembered Noah</i></b>”)</li>
<li>Creation 3 – Tower of Babel event – Abraham called out (“<b><i>God
took Abraham from beyond the River</i></b>”)</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Abraham’s calling was a seminal event in God’s redemptive
history.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Abraham was no accident.</li>
<li>God chose him, called him, took him and covenanted with him.</li>
<ul>
<li>Even in the midst of his idolatry – “<b><i>they served other gods</i></b>”
(vs. 2)</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
He was a planned part of God’s redemptive history.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>He was always to be part of God’s people and God’s future.</li>
<li>The trajectory of Abraham’s story was always to be through
his sons, through Egypt, through the Promised Land, through Joshua, and through
the nation of Israel.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Joshua’s discourse in Joshua 24 connects Israel to this
“creation” of Abraham.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>To the seminal event of taking Abraham “<b><i>from beyond the River</i></b>” –
order from chaos.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
And by doing this:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It connects Israel to God’s purposes.</li>
<li>It connects the Israelites to the Promised Land.</li>
<li>It connects the Israelites to God’s redemptive history.</li>
<li>God is doing something and they are part of it.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<b>What an awesome thing
to be a part of!</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>BTW</b> – We must not
forget that Christ is in each of these creation stories – including Abraham’s.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Creation 1 – Christ the Serpent Crusher</li>
<li>Creation 2 – Christ the Target of the bow</li>
<ul>
<li>It would always be by God’s bow (and God’s Son) – “<b><i>not
by your sword or bow</i></b>” (vs. 11).</li>
</ul>
<li>Creation 3 – Christ the Promised Seed</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<u>(2) A Right Response:</u></div>
<div class="MsoNormal">
Joshua’s words are a right response to Israel’s inclusion in
God’s redemptive history.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This response has two angles two it.</li>
</ul>
<br />
<div class="MsoNormal">
1) The first angle is a basic but necessary admission that God
is the Agent of creation and redemption:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>God Spoke</li>
<li>God Decreed</li>
<li>God Called</li>
<li>God Chose</li>
<li>God Covenanted</li>
<li>God Fought</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Or, as the Eastern Tribes put it Joshua 22:20:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>The Mighty One, God, the Lord! The Mighty One, God the Lord!</i></b>”
(vs. 20).</li>
<li>“El, Elohim, Yhwh! El, Elohim, Yhwh!”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
2) The second angle is that a right response to God involves
doxology.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Doxology is worship, praise and gratitude.</li>
<li>Praise for what God has done.</li>
<li>Praise for His words, decrees, call, choosing and covenant.</li>
<li>Praise for being connected to God’s purposes in the past and
going forward.</li>
<li>Praise for being part of Abraham’s “creation story”.</li>
<li>Joshua is worshipping God.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
But going forward in God’s purposes requires an additional
right response.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>As Joshua has taught us, we are not our own anymore.</li>
<li>We must submit to God and His purposes and work.</li>
<li>This is done with obedience!</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>5) COVENANT RENEWAL</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Joshua
24:14–15 (ESV) — 14</b>
“Now therefore fear the <span style="font-variant: small-caps;">Lord</span> and
serve him in sincerity and in faithfulness. Put away the gods that your fathers
served beyond the River and in Egypt, and serve the <span style="font-variant: small-caps;">Lord</span>. <b>15</b> And if it is evil in your eyes to serve the <span style="font-variant: small-caps;">Lord</span>, choose this day whom you will
serve, whether the gods your fathers served in the region beyond the River, or
the gods of the Amorites in whose land you dwell. But as for me and my house,
we will serve the <span style="font-variant: small-caps;">Lord</span>.”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Joshua’s
Challenge:<o:p></o:p></u></div>
<div class="MsoNormal">
Joshua
issues a challenge to the Israelites – “<b><i>Now therefore</i></b>” and “<b><i>Choose
this day</i></b>”.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>In
response to God’s work on their behalf, praise isn’t enough; they must obey
him.</li>
<li>Joshua
is calling them to covenant faithfulness.</li>
<li>“<b><i>Fear
the Lord and serve him in sincerity and in faithfulness</i></b>” (vs. 15)</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
David
Howard describes the significance of this challenge:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“The choice laid out here for Israel was a breathtaking one.
The language about choice is not found elsewhere in the Old Testament.
Normally, God was the one who did the choosing, having chosen Israel from among
the nations to be his people (see, e.g., Deut 4:37; 7:6–7; 10:15; 14:2). But
now, <i>Israel</i> was being asked to choose
<i>its</i> loyalties, something the pagan
nations did not have to do because they could embrace all the gods” – David
Howard.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>What does “Fear the Lord and
serve him in sincerity and in faithfulness” look like?</b></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>Put
away the gods served beyond the River</i></b>” and “<b><i>the gods of the Amorites</i></b>”
(vs. 14 & 15)</li>
<li>The
Israelites are committing idolatry in the Promised Land.</li>
<ul>
<li>Not the
response God and His work deserve.</li>
</ul>
<li>A right
response, in addition to worship, is to reject idolatry and follow after Yahweh
in obedience.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Worship
is not just a physical act of acknowledgment:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>John
4:24 (ESV) — 24</b>
God is spirit, and those who worship him <b><i>must worship in spirit and truth</i></b>.”</li>
<li><b>Romans
12:1 (ESV) — 1</b>
I appeal to you therefore, brothers, by the mercies of God, to present your
bodies as a living sacrifice, <b><i>holy and acceptable to God, which is your
spiritual worship</i></b>.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<u>Beyond
the River:</u></div>
<div class="MsoNormal">
Joshua’s
use of the language, “<b><i>beyond the River</i></b>”, is no accident.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Remember
– Abraham was taken from “<b><i>beyond the River</i></b>”! (vs. 3)</li>
<li>Abraham
“<b><i>served
other gods</i></b>” beyond the River.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<b>Why is this significant?</b></div>
<div class="MsoNormal">
</div>
<ul>
<li>The things
from “<b><i>beyond the River</i></b>” are to be left behind – they are “old
creation”.</li>
<li>As we
just saw, bringing Abraham out was a “new creation”.</li>
<li>Israel
has been called out of “<b><i>beyond the River</i></b>”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
God’s
redemptive history has brought them from “<b><i>beyond the River</i></b>”.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>To
worship Him</li>
<li>To obey
Him</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Joshua even
repeats this in verse 15.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Don’t
serve “<b><i>the gods your fathers served in the region beyond the River</i></b>” (vs.
15).</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
There
is one more reason why this “<b><i>beyond the River</i></b>” language is
significant.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Where is it that a disobedient
Israel is exiled?</b></li>
<li>The
Assyrians and the Babylonians take them “<b><i>beyond the River</i></b>”.</li>
</ul>
<br />
<div class="MsoNormal">
<u>Joshua’s
Choice:</u></div>
<div class="MsoNormal">
Joshua
has made his choice – “<b><i>as for me and my house, we will serve the
Lord</i></b>” (vs. 15).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Joshua
expresses his choice to be covenant faithful.</li>
<ul>
<li>To
refrain from spiritual adultery.</li>
</ul>
<li>He
expresses his desire to be caught up in God’s redemptive history.</li>
<ul>
<li>God’s
putting things right.</li>
</ul>
<li>He does
not want what is “<b><i>beyond the River</i></b>”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Israel
says they don’t either.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Israel’s
Answer:<o:p></o:p></u></div>
<div class="MsoNormal">
Israel answered
Joshua’s challenge.<o:p></o:p></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>Joshua
24:21–28 (ESV) — 21</b>
And the people said to Joshua, “No, but we will serve the <span style="font-variant: small-caps;">Lord</span>.” <b>22</b> Then Joshua said to the
people, “You are witnesses against yourselves that you have chosen the <span style="font-variant: small-caps;">Lord</span>, to serve him.” And they said, “We
are witnesses.” <b>23</b> He said, “Then put away the foreign gods that are
among you, and incline your heart to the <span style="font-variant: small-caps;">Lord</span>,
the God of Israel.” <b>24</b> And the people said to Joshua, “The <span style="font-variant: small-caps;">Lord</span> our God we will serve, and his
voice we will obey.” <b>25</b> So Joshua made a covenant with the people that
day, and put in place statutes and rules for them at Shechem. <b>26</b> And
Joshua wrote these words in the Book of the Law of God. And he took a large
stone and set it up there under the terebinth that was by the sanctuary of the <span style="font-variant: small-caps;">Lord</span>. <b>27</b> And Joshua said to all
the people, “Behold, this stone shall be a witness against us, for it has heard
all the words of the <span style="font-variant: small-caps;">Lord</span> that he
spoke to us. Therefore it shall be a witness against you, lest you deal falsely
with your God.” <b>28</b> So Joshua sent the people away, every man to his
inheritance.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>What do the
Israelites say?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>We will serve the Lord</i></b>” (vs. 21)</li>
<li>“<b><i>We are witnesses</i></b>” against ourselves (vs. 22)</li>
<li>“<b><i>The Lord our God we well serve, and his voice we will obey</i></b>”
(vs. 24)</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Following in their fathers’ footprints at Sinai, they
affirmed the Covenant of Works with God.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Again, Moses makes clear in Deuteronomy that this covenant
is conditional.</li>
<li>If they obey – blessings.</li>
<li>If they disobey – curses.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Joshua then seals the deal and pronounces some ominous words:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“The covenant was sealed by (1) the recording of the words
in a book and (2) the setting up of a stone as a “witness” to it” – David
Howard.</li>
<li>And with that Joshua says the stone “<b><i>shall be a witness against you,
lest you deal falsely with your God</i></b>”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
As we saw last week in Judges, the implications of Joshua’s
words are soon brought to bear.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The Israelites “…soon demonstrated that theirs was indeed a
shallow, superficial faith” – David Howard.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
We will cover Joshua’s final words next week when we cover the
depravity of Israel and God’s Covenant Faithfulness.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-44924224737007285152014-03-04T20:54:00.000-05:002014-03-08T07:16:22.385-05:00Joshua 23 and 24 – Joshua’s Farewell Discourse – Part 1<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>Introduction:<o:p></o:p></u></b></div>
<div class="MsoNormal">
The final two chapters contain Joshua’s farewell discourses
to the Israelites and their leaders.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“The fact that Joshua gave such speeches to the nation
places him on a level with Moses as God’s anointed leader over the nation…” –
David Howard.</li>
<li>The concern expressed in Joshua 1 about Joshua’s leadership,
is again, put to rest.</li>
<li>Israel saw Joshua as appointed by God. </li>
</ul>
<div class="MsoNormal">
<u><br /></u></div>
<div class="MsoNormal">
<u>Time Frame:<o:p></o:p></u></div>
<div class="MsoNormal">
Speculatively, James Boice suggests this discourse took place
many years after chapter 22.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Joshua was about 40 when he came out of Egypt (“according to
Josephus” – Boice).</li>
<li>He spent 40 years wandering.</li>
<li>He spent about 7 years in the Conquest.</li>
<li>This puts his age at the end of the Conquest (chapter 22) at
about 87.</li>
<li>Assuming his farewell discourse was given before he died, at
110 (24:29), that puts the events of chapters 23 and 24 twenty+ years after
chapter 22. </li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The main point here is that much time had probably passed.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>New habits and patterns of behavior were beginning to take
hold.</li>
<li>The powerful working of God in the Conquest was in the past.</li>
<li>The highs and lows of Conquest had given way to the
cumbersome routine of life.</li>
<li>Problems were beginning to present themselves (as we will
see in the speeches). </li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In this context, Joshua gave his final words in chapters 23
and 24.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>He issued challenges and warnings.</li>
<li>He looked to the past and to the future.</li>
<li>He condemned idols and praised Yahweh. </li>
</ul>
<div class="MsoNormal">
<u><br /></u></div>
<div class="MsoNormal">
<u>Where We Are Going:<o:p></o:p></u></div>
<div class="MsoNormal">
Instead of verse-by-verse, we will tackle these two chapters
thematically.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) The Conquest is the Lord’s</li>
<li>(2) Exhortation to Remain Faithful</li>
<li>(3) Consequences for Unfaithfulness</li>
<li>(4) Work of God in History</li>
<li>(5) Covenant Renewal</li>
<li>(6) Depravity of Israel</li>
<li>(7) God’s Covenant Faithfulness</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p> </o:p> </div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">1) THE CONQUEST IS THE
LORD’S<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
23:3 (ESV) — 3</span></b><span style="mso-bidi-font-family: "Times New Roman";">
And you have seen all that the <span style="font-variant: small-caps;">Lord</span>
your God has done to all these nations for your sake, for it is the <span style="font-variant: small-caps;">Lord</span> your God who has fought for you. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
23:9 (ESV) — 9</span></b><span style="mso-bidi-font-family: "Times New Roman";">
For the <span style="font-variant: small-caps;">Lord</span> has driven out before
you great and strong nations. And as for you, no man has been able to stand
before you to this day. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
23:10 (ESV) — 10</span></b><span style="mso-bidi-font-family: "Times New Roman";">
One man of you puts to flight a thousand, since it is the <span style="font-variant: small-caps;">Lord</span> your God who fights for you, just
as he promised you. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Joshua emphasizes that the Conquest itself is evidence of
God’s working on Israel’s behalf.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The reasons he gives seem to be grounded on the strong
nation vs. the nation of slaves motif.</li>
<li><b>How is it a nation of
oppressed slaves – not warriors – could have taken the Promised Land?</b></li>
<li><b>How is it that a
nation of slaves could have defeated the “<i>strong
nations</i>” of all the “ites”?</b></li>
<li><b>How is it that
Canaanite warriors are unable to “stand before you this day”?</b></li>
<li><b>How is it that one
Israelite “puts to flight a thousand” Canaanites?</b></li>
<li>The answer, of course, is “<b><i>the Lord your God has done</i></b>”
(vs. 3). </li>
</ul>
<div class="MsoNormal">
<u><br /></u></div>
<div class="MsoNormal">
<u>Promise Fulfillment:<o:p></o:p></u></div>
<div class="MsoNormal">
Joshua also emphasizes the reason why God would do such a
thing.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>God was doing “<b><i>just as he promised you</i></b>” (vs. 10,
vs. 15).</li>
<li>God was fulfilling a promise made to Moses and later, Joshua.</li>
<li>This promise was made at Sinai – Exodus 23:20-33. </li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
And there are a million other reasons in the grand scheme of
His redemptive history to deliver the Promise Land!<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Not God Alone:<o:p></o:p></u></div>
<div class="MsoNormal">
Joshua didn’t mean that the Conquest would be won
unconditionally because God is going to take care of everything.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>He is not saying we are good because “it is in the Lord’s
hands”.</li>
<li>The Israelites had to take it.</li>
<li>They had to fight.</li>
<li>They had to strategize.</li>
<li>They had to use discernment.</li>
<li>They had to make wise choices.</li>
<li>They had to be obedient. </li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Had they continually failed on these fronts, they – their
generation – would not have inherited the Promise Land.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This also means, of course, that they could lose the
Promised Land.</li>
<li>And this leads us to the second theme.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p> </o:p> </div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">2) EXHORTATION TO REMAIN
FAITHFUL<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
23:6-8 (ESV) — 6</span></b><span style="mso-bidi-font-family: "Times New Roman";">
Therefore, be very strong to keep and to do all that is written in the Book of
the Law of Moses, turning aside from it neither to the right hand nor to the
left,<b> 7</b> that you may not mix with these nations remaining among you or
make mention of the names of their gods or swear by them or serve them or bow
down to them, <b>8</b> but you shall cling to the <span style="font-variant: small-caps;">Lord</span> your God just as you have done to this day. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
23:11 (ESV) — 11</span></b><span style="mso-bidi-font-family: "Times New Roman";">
Be very careful, therefore, to love the <span style="font-variant: small-caps;">Lord</span>
your God. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In love, Joshua exhorts the Israelites to remain faithful to
God.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Their temptations are plentiful – idolatry and
intermarriage. </li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The faithfulness he is speaking of is obedience to the Sinai
Covenant.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Though certainly, they were to trust in Yahweh in a salvific
sense as well.</li>
<li>Sinai was the conditional covenant that Israel swore itself
to uphold to receive blessings – people, nation, land – from God.</li>
<li>To receive these blessings instead of curses required
obedience. </li>
</ul>
<div class="MsoNormal">
<u><br /></u></div>
<div class="MsoNormal">
<u>Covenant at Sinai – Background:<o:p></o:p></u></div>
<div class="MsoNormal">
The Sinai Covenant began as follows:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Exodus
19:3–6 (ESV) — 3</b>
while Moses went up to God. The <span style="font-variant: small-caps;">Lord</span>
called to him out of the mountain, saying, “Thus you shall say to the house of
Jacob, and tell the people of Israel: <b>4</b> You yourselves have seen what I
did to the Egyptians, and how I bore you on eagles’ wings and brought you to
myself. <b>5</b> Now therefore, if you will indeed obey my voice and keep my
covenant, you shall be my treasured possession among all peoples, for all the
earth is mine; <b>6</b> and you shall be to me a kingdom of priests and a holy
nation. These are the words that you shall speak to the people of Israel.” </li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
After the terms of the Sinai Covenant were pronounced to
Israel, they responded:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Exodus
24:3 (ESV) — 3</b>
Moses came and told the people all the words of the <span style="font-variant: small-caps;">Lord</span> and all the rules. And all the people answered with one
voice and said, “All the words that the <span style="font-variant: small-caps;">Lord</span>
has spoken we will do.”</li>
<li><b>“<i>All the words that the Lord has spoken we
will do.</i>”</b></li>
<li>The
Sinai Covenant was sealed between Yahweh and Israel. </li>
</ul>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";"><br /></span></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The
Sinai Covenant had to be fulfilled – perfectly.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>God had
to remain faithful – and He did.</li>
<li>The
people of Israel had to remain faithful – and they didn’t. </li>
</ul>
<div class="MsoNormal">
<u><br /></u></div>
<div class="MsoNormal">
<u>Covenant of Grace:<o:p></o:p></u></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The
need for fulfillment would be where Sinai and Grace would come together in
Jesus Christ!<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Galatians
3:11 & 13–14 (ESV) — 11</b>
Now it is evident that no one is justified before God by the law, for “The
righteous shall live by faith.” AND <b>13</b> Christ redeemed us from the curse
of the law by becoming a curse for us—for it is written, “Cursed is everyone
who is hanged on a tree”— <b>14</b> so that in Christ Jesus the blessing of
Abraham might come to the Gentiles, so that we might receive the promised Spirit
through faith.</li>
<li><b>Galatians
3:16–17 (ESV) — 16</b>
Now the promises were made to Abraham and to his offspring. It does not say,
“And to offsprings,” referring to many, but referring to one, “And to your
offspring,” who is Christ. <b>17</b> This is what I mean: the law, which came
430 years afterward, does not annul a covenant previously ratified by God, so
as to make the promise void.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
So Sinai is not the Covenant of Grace made with Abraham.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They are separate covenants. </li>
</ul>
<br />
<div class="MsoNormal">
As we saw in Galatians, the covenant with Abraham involved
the following:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Trust = righteousness</li>
<li>The promised seed – Jesus Christ </li>
</ul>
<br />
<div class="MsoNormal">
<u>Importantly</u>, the Covenant of Grace was always,
unconditionally, in action regardless of Israel’s failure or success with
Sinai.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It certainly intersected with Sinai but was not Sinai. </li>
</ul>
<br />
<div class="MsoNormal">
Remember:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Abram was called righteous before Sinai.</li>
<li>The promised seed was before Sinai.</li>
<li>Israel was redeemed and delivered from Egypt before Sinai.</li>
<li>Rahab was redeemed – she was not part of Sinai.</li>
<li>Achan was condemned to die for disobedience, <i><u>but</u></i> this does not necessarily mean
he wasn’t a member of the Covenant of Grace.</li>
<ul>
<li>One could fail at Sinai and be
counted as righteous. </li>
</ul>
</ul>
<br />
<div class="MsoNormal">
Finally, the very fact that Israel was God’s elect was an
act of Grace.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Deuteronomy
10:15 (ESV) — 15</b>
Yet the <b><i><span style="font-variant: small-caps;">Lord</span> set his heart in love
on your fathers</i></b> and <b><i>chose their offspring</i></b> after them,
you above all peoples, as you are this day.</li>
<li><b>Deuteronomy
14:2 (ESV) — 2</b>
For you are a people holy to the <span style="font-variant: small-caps;">Lord</span>
your God, and <b><i>the <span style="font-variant: small-caps;">Lord</span> has chosen you</i></b>
to be a people for his treasured possession, <b><i>out of all the peoples</i></b>
who are on the face of the earth.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p> </o:p> </div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">3) CONSEQUENCES FOR
UNFAITHFULNESS<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
23:12–13 (ESV) — 12</span></b><span style="mso-bidi-font-family: "Times New Roman";">
For if you turn back and cling to the remnant of these nations remaining among
you and make marriages with them, so that you associate with them and they with
you, <b>13</b> know for certain that the <span style="font-variant: small-caps;">Lord</span>
your God will no longer drive out these nations before you, but they shall be a
snare and a trap for you, a whip on your sides and thorns in your eyes, until
you perish from off this good ground that the <span style="font-variant: small-caps;">Lord</span>
your God has given you. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
23:15–16 (ESV) — 15</span></b><span style="mso-bidi-font-family: "Times New Roman";">
But just as all the good things that the <span style="font-variant: small-caps;">Lord</span>
your God promised concerning you have been fulfilled for you, so the <span style="font-variant: small-caps;">Lord</span> will bring upon you all the evil
things, until he has destroyed you from off this good land that the <span style="font-variant: small-caps;">Lord</span> your God has given you, <b>16</b>
if you transgress the covenant of the <span style="font-variant: small-caps;">Lord</span>
your God, which he commanded you, and go and serve other gods and bow down to them.
Then the anger of the <span style="font-variant: small-caps;">Lord</span> will be
kindled against you, and you shall perish quickly from off the good land that
he has given to you.”</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">What will become of
Israel if they are unfaithful?<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Consequences:<o:p></o:p></u></div>
<div class="MsoNormal">
Joshua doesn’t hesitate to point out the consequences of
unfaithfulness.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>God will no longer drive out</i></b>” the Canaanites (vs. 12)</li>
<li>The Canaanites will become “<b><i>a snare and a trap</i></b>” (vs.
13)</li>
<li>They will become “<b><i>a whip on your sides and thorns in your eyes</i></b>”
(vs. 13)</li>
<li>Ultimately, at the hands of the Canaanites, Israel will “<b><i>perish
from off</i></b>” the Promised Land (vs. 13)</li>
<li>God will “<b><i>bring upon you all the evil things</i></b>”
(vs. 15)</li>
<li>God will destroy you “<b><i>from off this good land</i></b>” (vs. 15)</li>
<li>The “<b><i>anger of the Lord will be kindled against
you</i></b>” (vs. 16)</li>
<li>You “<b><i>shall perish quickly from off the good land</i></b>”
(vs. 16) </li>
</ul>
<br />
<div class="MsoNormal">
If Israel decides to “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">cling to the remnant of these nations</i></b>”
(vs. 12) they will be destroyed.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Like the Canaanites themselves, they will be devoted to
destruction.</li>
<li>God’s wrath and holiness are not ethnically or religiously based. </li>
</ul>
<br />
<div class="MsoNormal">
<u>Clinging:<o:p></o:p></u></div>
<div class="MsoNormal">
The clinging to the Canaanites contrasts starkly with
Joshua’s exhortation to cling to God.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>To the
Western tribes – “<b><i>you shall cling to the <span style="font-variant: small-caps;">Lord</span>
your God</i></b>” (vs. 8)</li>
<li>To the Eastern tribes – “<b><i>cling to him and to serve him
with all your heart and with all your soul</i></b>” (22:5) </li>
</ul>
<br />
<div class="MsoNormal">
We saw in Joshua 22 that “cling” carried with it the idea of
being covenant faithful.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The Greek translation in the LXX used a word for “cling”
that carried with it sexual implications.</li>
<li>Israel is to metaphorically cling to God the way a man and
woman become one.</li>
<li>This is a profoundly <u>intimate faithfulness</u>.</li>
<li>An intimate faithfulness that finds fulfillment in our <u>Union
with Christ</u>! </li>
</ul>
<br />
<div class="MsoNormal">
So to marry the Canaanites and worship their Gods was a
deeply offensive form of spiritual adultery.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The Israelites were to sanctify themselves and remain
faithful to Yahweh – or else.</li>
</ul>
<div>
<u><br /></u></div>
<div>
<u>Canaanites:</u></div>
<div class="MsoNormal">
The threat of spiritual adultery is very real because, “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">of
the remnant of these nations remaining among you</i></b>” (vs. 12).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
David Howard frames the problem as follows:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Joshua speaks both about a people that the “Israelites did
not drive out <i>and</i> of land that yet
remained to be conquered (see 13:2–6, 13; 15:63; 16:10; 17:11–12; 19:47). Such
texts lay the foundation for the Book of Judges. The Israelites did <i>not</i> fulfill their mandate in its
entirety, so the seeds of their corruption were in place from the beginning in
the form of peoples and nations who remained living among them” – David Howard. </li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This is one more reason why the “rest” they obtained was
fleeting – to be ultimately fulfilled in Christ.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>God gave them the Promised Land and rest, and the Israelites
perhaps rested too easy.</li>
<li>They didn’t finish the job.</li>
<li>They didn’t “finish the race” to use Paul’s words. </li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Maybe they figured that “it is in the Lord’s hands”.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>But sanctification was, and is now, a work of God <i>and</i> of the elect.</li>
<li>It is not a one-way street.</li>
<li>Sadly, they fought to take the Promised Land.</li>
<li>But, they didn’t fight to keep the rest! </li>
</ul>
<div class="MsoNormal">
<u><br /></u></div>
<div class="MsoNormal">
<u>The Unraveling:<o:p></o:p></u></div>
<div class="MsoNormal">
In Judges, Judah rose up and had some success in driving out
the Canaanites (1:1-26).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>But ultimately, Israel failed.</li>
<li>Judges 1:27-36 is a devastating list of Israelite failure,
tribe by tribe, to separate from the Canaanites.</li>
<li>And as Joshua warned, everything became unraveled.<b><o:p> </o:p></b></li>
</ul>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";"><br /></span></b></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Judges
2:11–15 (ESV) — 11</span></b><span style="mso-bidi-font-family: "Times New Roman";">
And the people of Israel did what was evil in the sight of the <span style="font-variant: small-caps;">Lord</span> and served the Baals. <b>12</b> And
they abandoned the <span style="font-variant: small-caps;">Lord</span>, the God
of their fathers, who had brought them out of the land of Egypt. They went
after other gods, from among the gods of the peoples who were around them, and
bowed down to them. And they provoked the <span style="font-variant: small-caps;">Lord</span>
to anger. <b>13</b> They abandoned the <span style="font-variant: small-caps;">Lord</span>
and served the Baals and the Ashtaroth. <b>14</b> So the anger of the <span style="font-variant: small-caps;">Lord</span> was kindled against Israel, and he
gave them over to plunderers, who plundered them. And he sold them into the
hand of their surrounding enemies, so that they could no longer withstand their
enemies. <b>15</b> Whenever they marched out, the hand of the <span style="font-variant: small-caps;">Lord</span> was against them for harm, as the <span style="font-variant: small-caps;">Lord</span> had warned, and as the <span style="font-variant: small-caps;">Lord</span> had sworn to them. And they were in
terrible distress. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Question:<o:p></o:p></u></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">Do Joshua’s words to
the Israelites about the Canaanites create a principal for Christian living?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-56882836390777673582014-03-02T17:14:00.002-05:002014-03-02T17:14:50.695-05:00Joshua 22:10-34 – Apostasy and Unity (Lesson on Church)<br />
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<div class="MsoNormal">
Having been commissioned by Joshua to return home, the
Eastern tribes depart for their land East of the Jordan.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Before they cross the Jordan, they build an altar of “<b><i>imposing
size</i></b>” (vs. 10). </li>
</ul>
<br />
<div class="MsoNormal">
When they do, a couple of things occur:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) An <u>accusation</u> comes from the Western tribes.</li>
<li>(2) An <u>explanation</u> comes from the Eastern tribes.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p> </o:p> </div>
<div class="MsoNormal">
<b>1) ACCUSATION - APOSTASY<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
It is hard not to notice what, admittedly, may have no
significance at all.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The Western tribes are gathered in the hill country –
presumably Shiloh (vs. 12).</li>
<li>The Eastern tribes are in the flood plains of the Jordan
River valley.</li>
<li><b>How did the Western
tribes know about the memorial?</b> </li>
</ul>
<br />
<div class="MsoNormal">
The text says, “<b><i>the people of Israel heard it said</i></b>”
(vs. 11).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It says again, “<b><i>the people of Israel heard of it</i></b>”
(vs. 12).</li>
<li>We will see later that they only heard the “what” and not
the “why”.</li>
<li>They sound like Southern Baptists. </li>
</ul>
<br />
<div class="MsoNormal">
The western tribes response to what they heard was to gather
at Shiloh “<b><i>to make war against them</i></b>” (vs. 12).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Before they did so however, they sent a delegation to make
their intentions known. </li>
</ul>
<br />
<div class="MsoNormal">
This is wise action and has a NT parallel.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Matthew
18:15–17 (ESV) — 15</b>
“If your brother sins against you, go and tell him his fault, between you and
him alone. If he listens to you, you have gained your brother. <b>16</b> But if
he does not listen, take one or two others along with you, that every charge
may be established by the evidence of two or three witnesses. <b>17</b> If he
refuses to listen to them, tell it to the church. And if he refuses to listen
even to the church, let him be to you as a Gentile and a tax collector. </li>
</ul>
<br />
<div class="MsoNormal">
The delegation makes the following accusations concerning the
altar:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It is a “<b><i>breach of faith</i></b>” (vs. 16)</li>
<li>It is a “<b><i>turning away</i></b>” (vs. 16)</li>
<li>It is “<b><i>rebellion against the Lord</i></b>” (vs. 16)</li>
<li>It is a to turn from “<b><i>following the Lord</i></b>” (vs. 18) </li>
</ul>
<br />
<div class="MsoNormal">
<u>Breach of Faith:<o:p></o:p></u></div>
<div class="MsoNormal">
What it means:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The TWOT says it refers to “the breaking or violation of
religious law as a <u>conscious act of treachery</u>”.</li>
<li>Interestingly, it “does not describe the sins of unbelievers
but of…<u>covenant peoples</u>, those who ‘break faith’ with their suzerain” –
TWOT.</li>
<li>So it is <b>covenant
unfaithfulness</b>.</li>
<li>The Eastern tribes were being accused of breaking covenant
with God. </li>
</ul>
<br />
<div class="MsoNormal">
The phrase “<b><i>breach of faith</i></b>” is mentioned only 7
times in the OT (ESV).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The most striking examples are:</li>
<li>1 Chron. 10:13 tells us that “<b><i>Saul died for his breach of faith</i></b>”.</li>
<li>1 Chron. 9:1 tells us that “<b><i>Judah was taken into exile in
Babylon because of their breach of faith</i></b>”. </li>
</ul>
<br />
<div class="MsoNormal">
What’s worse, if the “<b><i>breach of faith</i></b>” is true –<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They did so after having just participated in receiving the
grace of God in the form of the Conquest.</li>
<li>They did so after having just been blessed by Joshua.</li>
<li>Given this and the “<b><i>breach of faith</i></b>” it is no wonder the
Western tribes wanted to attack. </li>
</ul>
<br />
<div class="MsoNormal">
To further make their point, the Western tribes cited the “<b><i>sin
at Peor</i></b>” (vs. 17).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Numbers
25:3–5 (ESV) — 3</b>
So Israel yoked himself to Baal of Peor. And the anger of the <span style="font-variant: small-caps;">Lord</span> was kindled against Israel. <b>4</b>
And the <span style="font-variant: small-caps;">Lord</span> said to Moses, “Take
all the chiefs of the people and hang them in the sun before the <span style="font-variant: small-caps;">Lord</span>, that the fierce anger of the <span style="font-variant: small-caps;">Lord</span> may turn away from Israel.” <b>5</b>
And Moses said to the judges of Israel, “Each of you kill those of his men who
have yoked themselves to Baal of Peor.”</li>
<li><b>Numbers
31:16 (ESV) — 16</b>
Behold, these, on Balaam’s advice, caused the people of Israel to act
treacherously against the <span style="font-variant: small-caps;">Lord</span> in
the incident of Peor, and so the plague came among the congregation of the <span style="font-variant: small-caps;">Lord</span>.</li>
<li><b>Deuteronomy
4:3 (ESV) — 3</b>
Your eyes have seen what the <span style="font-variant: small-caps;">Lord</span>
did at Baal-peor, for the <span style="font-variant: small-caps;">Lord</span>
your God destroyed from among you all the men who followed the Baal of Peor. </li>
</ul>
<br />
<div class="MsoNormal">
Evidently, the Baal worship at Peor was brought up because
it demonstrated the seriousness of covenant unfaithfulness – of breaching the
faith.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>1) It is clearly something that evokes God’s wrath.</li>
<li>2) But is also illustrates a further problem. </li>
</ul>
<br />
<div class="MsoNormal">
<u>A further problem:<o:p></o:p></u></div>
<div class="MsoNormal">
The people of Israel knew that when a “<b><i>breach of faith</i></b>” occurred
in the body of Israel, trouble came to all.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This corporate responsibility was clearly a huge concern for
the Western tribes. </li>
</ul>
<br />
<div class="MsoNormal">
They brought it up 4 times.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) At Peor, “<b><i>a plague came upon the congregation</i></b>”
(Deut. 13:16). </li>
</ul>
<br />
<div class="MsoNormal">
And at the Jordan –<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(2) A “<b><i>breach of faith</i></b>” would incite God to
be “<b><i>angry
with the whole congregation of Israel</i></b>” (vs. 18).</li>
<li>(3) In fact, the actions of the Eastern tribes would also “<b><i>make
us rebels</i></b>” (vs. 19).</li>
<li>(4) And as with Achan, where the “<b><i>wrath fell upon the congregation of Israel</i></b>”
(vs. 20), the same would happen because of the altar. </li>
</ul>
<br />
<div class="MsoNormal">
As we saw last week, sin was/is not personal.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The individual is in union with the body.</li>
<li>The sin of the individual or tribe corrupts the entire body.</li>
<li>“Because [we] are united to Christ, [we] are also united to
the Father, to the Holy Spirit and to the other members of the body of Christ;
[our] core identity is that of a Trinitarian-ecclesial self” – John Jefferson
Davis. </li>
</ul>
<br />
<div class="MsoNormal">
This was not a witchhunt.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The Western tribes were right and justified with their
concern.</li>
<li>They body is to be discerning and judgmental of is members.</li>
<li>As Paul says, “<b><i>For what have I to do with judging
outsiders? Is it not those inside the church whom you are to judge?</i></b>” (1
Cor. 5:12). </li>
</ul>
<br />
<div class="MsoNormal">
The Eastern tribes understood the seriousness of these
accusations and responded.<o:p></o:p></div>
<div class="MsoNormal">
<o:p> </o:p> </div>
<div class="MsoNormal">
<b>2) EXPLANATION - UNITY<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
They “<b><i>answer to the heads of the families of
Israel</i></b>” (vs. 21).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The first thing they do is point all eyes to God.</li>
<li>“<b><i>The Mighty One, God, the Lord! The Mighty One, God the Lord!</i></b>”
(vs. 20).</li>
<li>The Hebrew is “El, Elohim, Yhwh! El, Elohim, Yhwh!”. </li>
</ul>
<br />
<div class="MsoNormal">
David Howard says of this string of proper nouns –<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“The piling up of the terms for God here, and their
repetition, is unique in the Old Testament, and it indicates the agitated state
of mind of the Transjordan tribes and their eagerness to have their position
vindicated. They affirmed as forcefully as possible their loyalty to this God”
– David Howard. </li>
</ul>
<br />
<div class="MsoNormal">
They continue by stating that God “<b><i>knows</i></b>” they are innocent
(vs. 22).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They confidently state that the body of Israel will also
know they are innocent. </li>
</ul>
<br />
<div class="MsoNormal">
This is both because:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) God will serve “as their witness to vindicate them” –
David Howard.</li>
<li>(2) Their own coming explanation. </li>
</ul>
<br />
<div class="MsoNormal">
And then, understanding both:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The severity of a “<b><i>breach of faith</i></b>”</li>
<li>The connectedness of the body </li>
</ul>
<br />
<div class="MsoNormal">
<b>BTW</b> – Importantly,
this shows they share theology with the Western tribes – they believe the same
things!<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
They boldly proclaim that, if they are guilty:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>do not spare us today</i></b>” (vs. 22)</li>
<li>“<b><i>may the Lord himself take vengeance</i></b>” (vs. 23)</li>
<li>They have signed on to the covenant and accepted its terms. </li>
</ul>
<br />
<div class="MsoNormal">
Then they give their explanation for building the memorial
of “<b><i>imposing
size</i></b>” (vs. 10).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>The Explanation:<o:p></o:p></u></div>
<div class="MsoNormal">
Because the Jordan River separated them and created a
division between them… (vs. 25).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They feared that, over time, future generations would not
consider them part of Yahweh’s people (vs. 24).</li>
<li>That they “<b><i>have no portion in the Lord</i></b>” (vs.
27) </li>
</ul>
<br />
<div class="MsoNormal">
So to avoid this problem they built the memorial.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It was to serve as a witness to all of Israel that they “<b><i>do
perform the service of the Lord</i></b>” (vs. 27)</li>
<li>And for emphasis, they built it on the Western side of the
Jordan.</li>
<li>The Western tribes would see it and remember. </li>
</ul>
<br />
<div class="MsoNormal">
So, the altar was not to be used for “<b><i>burnt offering, nor for sacrifice</i></b>”
(vs. 26) as suspected.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Only the altar at the tabernacle could be used for such
purposes.</li>
<li>The altar was only a “replica of the true altar” – David
Howard.</li>
<li>As a replica, it was a reminder that the Eastern Tribes were
participants <i>in</i> the “true altar”.</li>
<li>It was a symbol of the unity of all the tribes of Israel under
Yahweh. </li>
</ul>
<br />
<div class="MsoNormal">
And in using “<b><i>witness</i></b>”, they were using covenant
language – Woudstra.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They were confirming their participation in the covenants
with Yahweh along with their brothers and sisters – Woudstra.</li>
<li>In their words, “<b><i>it is a witness between <u>us</u> that the
Lord is God</i></b>” (vs. 34). </li>
</ul>
<br />
<div class="MsoNormal">
<u>Full Circle:<o:p></o:p></u></div>
<div class="MsoNormal">
Last week we saw how the Eastern tribes told Moses they
wanted to stay put.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They had received their inheritance and didn’t want to cross
the Jordan.</li>
<li>Now, having spent the last 5+ years in fellowship with, and
fighting with the rest of the tribes, they have come full circle.</li>
<li>They now <i>FEAR</i> the
very thing they wanted before – to be left alone to have what was theirs.</li>
<li>They came to value the fellowship of the body in communion
with God.</li>
<li>So much so that they memorialized it with a stone memorial.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p> </o:p><b> </b></div>
<div class="MsoNormal">
<b>3) A LESSON FOR THE
CHURCH<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Both sides understood the “importance of doctrine and truth”
– Francis Schaeffer.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This is what caused the conflict.</li>
<li>“The western tribes argued that unity cannot exist with <u>apostasy</u>
(vv. 13–20), while the eastern tribes feared that fidelity cannot exist without
<u>unity</u> (vv. 21–29)” – Dale Davis.</li>
<li>The elect have to be diligent on both fronts.</li>
<ul>
<li>Apostasy</li>
<li>Unity </li>
</ul>
</ul>
<br />
<div class="MsoNormal">
Both sides were also “acting in love” of Yahweh and the body
of Israel – Francis Schaeffer.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The East by building the memorial to signify the unity of
the body and their love of Yahweh.</li>
<li>The West by confronting perceived apostasy – covenant
unfaithfulness – against the body and Yahweh.</li>
<ul>
<li>And by sending the delegation to establish this fact before
acting. </li>
</ul>
</ul>
<br />
<div class="MsoNormal">
Both of their actions demonstrate, at least at this time,
the lengths each would go to advocate unity and fight apostasy.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>These seem like mutually exclusive goals, but they both
point to and converge on God.</li>
<li>They actually go together. </li>
</ul>
<br />
<div class="MsoNormal">
Paul also had to confront issues of apostasy and unity in
the church at Corinth.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>In 1 Corinthians 5 he addressed sexual immorality and church
discipline.</li>
<li>He had harsh words in confronting apostasy in the body.</li>
<li><b>1
Corinthians 5:5 (ESV) — 5</b>
you are to deliver this man to Satan for the destruction of the flesh, so that
his spirit may be saved in the day of the Lord.</li>
<li>Because “<i>…<b>a
little leaven leavens the whole lump</b></i>” (vs. 6)</li>
<li>This is a brutal thing for a church body to hear and
do. </li>
</ul>
<br />
<div class="MsoNormal">
But in 2 Corinthians 7, one can see that in love he was
hoping for restoration of unity and truth:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>2
Corinthians 7:8–10 (ESV) — 8</b>
For even if I made you grieve with my letter, I do not regret it—though I did
regret it, for I see that that letter grieved you, though only for a while. <b>9</b>
As it is, I rejoice, not because you were grieved, but because you were grieved
into repenting. For you felt a godly grief, so that you suffered no loss
through us. <b>10</b> For godly grief produces a repentance that leads to
salvation without regret, whereas worldly grief produces death. </li>
</ul>
<br />
<div class="MsoNormal">
Given the fact that Christ died for the Church, rose for the
Church and sent the Spirit for the Church…<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>We should be equally as diligent as the Eastern and Western
tribes in –</li>
<li>(1) Fighting covenant unfaithfulness – Apostasy</li>
<li>(2) Striving for covenant unity – Union of the Body</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-5266869338095694242014-02-17T12:23:00.000-05:002014-02-17T12:23:29.167-05:00Joshua 22:1-6 – Lessons from the Eastern Tribes
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<div class="MsoNormal">
For those who follow after God, these six verses of Joshua
22 issue a hefty challenge.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It only takes a little digging to see where the challenge
comes.</li>
<ul>
<li>(1) Obedience – Submitting to Authority</li>
<li>(2) Connectedness of the “Body”</li>
<li>(3) Clinging to God</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>1) OBEDIENCE –
SUBMITTING TO AUTHORITY</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Joshua
22:1–3 (ESV) — 1</b>
At that time Joshua summoned the Reubenites and the Gadites and the half-tribe
of Manasseh, <b>2</b> and said to them, “You have <b><i>kept all that Moses the servant
of the <span style="font-variant: small-caps;">Lord</span> commanded</i></b> you
and have <b><i>obeyed my voice in all that I have commanded</i></b> you. <b>3</b> You <b><i>have
not forsaken your brothers</i></b> these many days, down to this day, but have <b><i>been
careful to keep the charge of the <span style="font-variant: small-caps;">Lord</span></i></b>
your God. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Our first three verses lead us into some background.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>We need to take a look at Numbers 32 and Joshua 1.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<u>Numbers 32:</u></div>
<div class="MsoNormal">
<b>“Moses the servant of
the Lord commanded” what?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>In Numbers 32, the tribes of Reuben and Gad and the
half tribe of Manasseh (vs. 33) are given the land on the east side of the
Jordan.</li>
<li>Their first inclination, once given the land, was
not surprising.</li>
<li><b>Numbers
32:5 (ESV) — 5</b>
And they said, “If we have found favor in your sight, let this land be given to
your servants for a possession. <b><i>Do not take us across the Jordan</i></b>.”</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Moses was not pleased.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Numbers
32:6 (ESV) — 6</b>
But Moses said to the people of Gad and to the people of Reuben, “<b><i>Shall
your brothers go to the war while you sit here?</i></b></li>
<li>The answer, of course, was “NO!”</li>
<li>Among other things, Moses said it would “<b><i>discourage the heart of the people of Israel</i></b>”
(vs. 7).</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Then
Moses warned them:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Numbers
32:15 (ESV) — 15</b>
For if you turn away from following him, he will again abandon them in the
wilderness, and you will destroy all this people.”</li>
<li>The last time some of the Israelites refused to
cross the Jordan, they wandered for 40 years.</li>
<li>Moses is suggesting something like this will happen
again.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Wisely, their response was:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“…<b><i>we will take up arms, ready to go before the
people of Israel, until we have brought them to their place</i></b>…” (vs. 17).</li>
<li>“<b><i>We
will not return to our homes until each of the people of Israel has gained his
inheritance</i></b>” (vs. 18). </li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<u>Joshua
1:<o:p></o:p></u></div>
<div class="MsoNormal">
<b>What was Joshua’s “<i>all that I have commanded you</i>”? <o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>We find
it in Joshua 1.</li>
<li>“<b><i>Remember
the word that Moses the servant of the <span style="font-variant: small-caps;">Lord</span>
commanded you…</i></b>” (vs. 13).</li>
<li>Joshua
simply repeated the commands of Moses.</li>
<li>Simple
enough, but would they submit to the new leadership of Joshua.</li>
<li>Moses’
authority was established, but Joshua had yet to solidify his leadership.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Their
response to Joshua:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>16</b> And they answered Joshua, “All
that you have commanded us we will do, and wherever you send us we will go. <b>17</b>
Just as we obeyed Moses in all things, so we will obey you. Only may the <span style="font-variant: small-caps;">Lord</span> your God be with you, as he was
with Moses!</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
Joshua commended the people for their obedience to Moses and
to himself.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>There are a number of reasons why this obedience was so
important.</li>
<ul>
<li>More soldiers.</li>
<li>Unity and morale.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
But, <i>one</i> is
difficult for Westerners to understand.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It is profoundly offensive to the individualistic culture of
the West.</li>
<li>It has to do with the individual’s responsibility to the
“body”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>2) CONNECTEDNESS OF THE
“BODY”</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Moses made it clear that the 2 ½ tribes had a
responsibility to join with their brothers in the Conquest of Canaan.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>Shall
your brothers go to the war while you sit here?</i></b>” (vs. 6).</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
We saw earlier that the 2 ½ tribes first response to
this responsibility was essentially, to give it a Western spin, “we got ours,
leaves us alone”.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Their actual words were, “<b><i>Do not take us across the Jordan</i></b>” (vs. 5).</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
Moses had some harsh words for this rebellion.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Numbers
32:23 (ESV) — 23</b>
But if you will not do so, behold, <b><i>you have sinned against the <span style="font-variant: small-caps;">Lord</span></i></b>, and be sure your sin will
find you out.</li>
<li>As part of the elect nation of Israel, called out by
God to bless the nations, the 2 ½ tribes had responsibilities to the group – <i>well beyond themselves</i>.</li>
<li>To abandon this responsibility to the group was a
sin “<b><i>against the Lord</i></b>”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
But worse than that, their “we got ours, leave us
alone” sin would impact the body of Israel negatively.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Moses said, it would “<b><i>discourage the heart of the people of Israel</i></b>” (vs. 7).</li>
<li>This was itself sinful; a stumbling block.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
So the 2 ½ tribes desire to stay behind on their
rightful land was both –</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) A sin against God – that would have affected
their standing with God.</li>
<ul>
<li>For which they sin would be “found out” – ominous language.</li>
</ul>
<li>(2) A sin against the body of Israel – that would
have been a stumbling block.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
But wait, there is more:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(3) Their sin would have also resulted in their
absence from fellowship.</li>
<li>Or to put more severely, it would have severed the
fellowship of the body of Israel.</li>
<li>As the body of Israel sought to pursue God’s will in
the Conquest, they would have been absent.</li>
<li>They would have missed out on all that God had done
on Israel’s behalf – <u>the work of God in redemptive history</u>.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<b>BTW
– Is the body of Christ participating/fellowshipping together in worship, sacraments,
learning and teaching a work of God in redemptive history?</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We have just discovered the connectedness of the body
of Israel.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The actions of a few have consequences for the many.</li>
<li>This was true whether they believed it or not.</li>
<li>This concept clashes with Western individualism.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<u>Connectedness – A Western Hang-up:</u></div>
<div class="MsoNormal">
<b>It
is an affront to everything American to teach that sin is <i>not</i> a private affair!<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>A Barna
survey revealed the following about American Christianity –</li>
<li>“The
Christian faith is less a life perspective that challenges the supremacy of individualism
as it is a faith being defined through individualism…with feelings and emotions
more significant” than Scripture – John Jefferson Davis.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
However,
theologically, the Church is put together in such a way that, just as we are in
union with Christ, we are in union with our brothers and sisters.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Union
with Christ is not individualistic!</li>
<li>The
implications of this are many.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Joshua
22 speaks of one such implication:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
22:18b (ESV) — 18b</b>
And if you [2 ½ tribes] too rebel against the <span style="font-variant: small-caps;">Lord</span>
today then tomorrow he will be angry with the whole congregation of Israel.</li>
<li>Achan’s sin also affected the body of Israel.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Paul also
speaks about the implications of this union.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>1
Corinthians 12:26–27 (ESV) — 26</b> If one member suffers, all suffer together; if one member
is honored, all rejoice together. <b>27</b> Now you are the body of Christ and
individually members of it.</li>
<li>And speaking about the Church and how it is defiled
he says, “<b><i>Do you not know that a little leaven leavens the whole lump?</i></b>”
(1 Cor. 5:6b).</li>
<ul>
<li>The leaven is sin (an act of sexual immorality); the lump is
the Church.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
If you are in Christ, you are no longer your own!</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The 2 ½
tribes who were “in Israel”, were no longer their own.</li>
<li><b>1
Corinthians 6:19–20 (ESV) — 19</b> Or do you not know that your body is a temple of the Holy
Spirit within you, whom you have from God? <b><i>You are not your own</i></b>, <b>20</b> for
you were bought with a price. So glorify God in your body.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<b><u>The Blessing of
Obedience and Connectedness:</u></b></div>
<div class="MsoNormal">
<b>Joshua
22:4 & 6 (ESV) — 4</b>
And now the <span style="font-variant: small-caps;">Lord</span> your God has
given rest to your brothers, as he promised them. Therefore turn and go to your
tents in the land where your possession lies, which Moses the servant of the <span style="font-variant: small-caps;">Lord</span> gave you on the other side of the
Jordan…<b>6</b> So Joshua blessed them and
sent them away, and they went to their tents.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The 2 ½
tribes obedience to God, Moses and Joshua to join with their brothers bore
fruit:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They
presumably already had rest in their land – it had been conquered.</li>
<li>But, now
their rest included a participation in the rest of their brothers.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
In
fact, in Joshua 22 we see just how much they came to value this connectedness
of the body of Israel.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They
built an altar to bear witness to it.</li>
<li><b>Joshua
22:24 (ESV) — 24</b>
No, but we did it from fear that in time to come your children might say to our
children, ‘What have you to do with the <span style="font-variant: small-caps;">Lord</span>,
the God of Israel?</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>3) CLINGING TO GOD</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Joshua
22:5 (ESV) — 5</b>
Only be very careful to observe the commandment and the law that Moses the
servant of the <span style="font-variant: small-caps;">Lord</span> commanded you,
to love the <span style="font-variant: small-caps;">Lord</span> your God, and to
walk in all his ways and to keep his commandments and to cling to him and to
serve him with all your heart and with all your soul.” <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
After
Joshua commended them for their obedience he offered a word of exhortation.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>He
quoted Moses quoting God:</li>
<li><b>Deuteronomy
6:4–5 (ESV) — 4</b>
“Hear, O Israel: The <span style="font-variant: small-caps;">Lord</span> our God,
the <span style="font-variant: small-caps;">Lord</span> is one. <b>5</b> You
shall love the <span style="font-variant: small-caps;">Lord</span> your God with
all your heart and with all your soul and with all your might.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Some
1400+ years later the other Joshua – Jesus – would say:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Matthew
22:37–40 (ESV) — 37</b>
…“You shall love the Lord your God with all your heart and with all your soul
and with all your mind. <b>38</b> This is the great and first commandment. <b>39</b>
And a second is like it: You shall love your neighbor as yourself. <b>40</b> On
these two commandments depend all the Law and the Prophets.” </li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
Joshua’s
words make clear, as we have seen previously, that obedience to the covenant
sworn at Sinai was needed.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Israel
had obligated itself to the law at Sinai.</li>
<li>If
there were disobedience, Israel itself would come under a “cherem”.</li>
<li>Disobedience
by any tribe would also bring God’s curses upon the entire body – as we just
saw.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
But,
behind this outward conditional “works” based obedience, there was an inward
heart issue.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>Cling
to him and…serve him with all your heart and with all your soul</i></b>”.</li>
<li>Joshua
exhorts the tribes to “<b><i>cling</i></b>” to God serving Him with all
their heart and soul.</li>
<li>The
Hebrew carries with it the idea of being physically “joined” to something.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
The
Greek LXX chose a word for “cling”, “<i>kollao</i>”,
that is often used in texts that speak of sexual union.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Ephesians
5:31 (ESV) — 31</b>
“Therefore a man shall leave his father and mother and <b><i>hold fast</i></b> to his wife,
and the two shall become one flesh.”</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
The
point, apparently, was to convey how dependent upon and intimate the clinging
was to be.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Theologically
speaking, they were to be one with God with their heart, soul and mind.</li>
</ul>
<div>
<br /></div>
Paul
speaks of this intimate clinging too:<br /><div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>1
Corinthians 6:17 (ESV) — 17</b>
But he who is <b><i>joined to the Lord</i></b> becomes one spirit with him.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<b>Who powers the “clinging” that
Joshua exhorts?</b></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Who is the Joiner?</b></li>
<li><b>Jeremiah
13:11 (ESV) — 11b</b>
…<b><i>so
I made the whole house of Israel and the whole house of Judah cling to me,
declares the <span style="font-variant: small-caps;">Lord</span></i></b>, that
they might be for me a people, a name, a praise, and a glory, but they would
not listen.</li>
<li>God chose Israel as His people; they did not choose
him.</li>
<ul>
<li>In fact, they failed over and over.</li>
</ul>
<li>He chose to join Himself to them in covenant.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
So, it
seems that when Joshua spoke of clinging to God, he was alluding not just to
being faithful to God in obedience as His chosen people.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>He
already said that.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
But, given
the intimacy of the term and the source of the clinging, it appears he was
referring to something like the faith of Abraham.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>A trust
in what God has done.</li>
<li>A trust
that He will do what He says He will do – that He was a covenant faithful God.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
This
trust is the very opposite of the idolatrous trust in themselves or others.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Sadly,
the type of trust Israel was quite good at – 12 spies, Achan, Ai, etc.</li>
<li>The
type we just read about in Jer. 13:11.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Moses alluded
to a heart based trust/clinging this way:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Deuteronomy
10:16 (ESV) — 16</b>
Circumcise therefore the foreskin of your heart, and be no longer stubborn.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
And,
looking forward in God’s redemptive history, this meant that they were to cling
to Christ as found in the Pentateuch:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The “He”
who crushes the serpents head (Gen. 3:15).</li>
<li>The Promised
Offspring (Gen. 26).</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Jeremiah
sums up the kind of clinging that Joshua was advocating.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Jeremiah
17:5–8 (ESV) — 5</b>
Thus says the <span style="font-variant: small-caps;">Lord</span>: “Cursed is the
man who trusts in man and makes flesh his strength, whose heart turns away from
the <span style="font-variant: small-caps;">Lord</span>. <b>6</b> He is like a
shrub in the desert, and shall not see any good come. He shall dwell in the
parched places of the wilderness, in an uninhabited salt land. <b>7</b>
“Blessed is the man who trusts in the <span style="font-variant: small-caps;">Lord</span>,
whose trust is the <span style="font-variant: small-caps;">Lord</span>. <b>8</b>
He is like a tree planted by water, that sends out its roots by the stream, and
does not fear when heat comes, for its leaves remain green, and is not anxious
in the year of drought, for it does not cease to bear fruit.”</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-42628898267640380362014-02-17T12:10:00.000-05:002014-02-17T12:10:13.025-05:00Joshua 20:1-9 – Cities of Refuge<div class="MsoNormal">
Our text today begins with the words, “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Then the Lord said to
Joshua...appoint the cities of refuge, of which I spoke to you through Moses</i></b>”
(vs. 1).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>What stands out about these words is what they say about the
varied concerns of God’s redemptive history.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
(1) God’s redemptive history is multifaceted.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>OT Scripture reveals God’s concern for Israel, holiness,
sin, and covenant – the obvious things.</li>
<li>But it also reveals God’s concern for the owner of a brothel
(Rahab), a pagan capital city (Nineveh), farming cycles (Exo. 23:11), and “<b><i>the
manslayer who strikes any person without intent</i></b>” (vs. 3).</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
(2) Every facet of God’s redemptive history has and/or will come
to fruition.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>In Numbers, God first expressed His will for the cities of
refuge – Numbers 35:9ff.</li>
<li>In our text, the cities of refuge come to fruition.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
(3) Every facet of God’s redemptive history fulfills a purpose.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And this is where I want to focus in today’s lesson.</li>
<li><b>What is the point of
the cities of refuge?</b></li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<b><u>Background:</u></b></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">Joshua 20:2 says, “<b><i style="mso-bidi-font-style: normal;">which I spoke to you through Moses</i></b>”.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>God’s spoke to Moses about the cities of refuge in
Exodus 21 and Numbers 35.</li>
</ul>
<br />
<div class="MsoNormal">
In Exodus, God revealed His will concerning a “<b><i>place to which he [the manslayer] may flee</i></b>”.</div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Exodus
21:12–13 (ESV) — 12</b>
“Whoever strikes a man so that he dies shall be put to death. <b>13</b> But if
he did not lie in wait for him, but God let him fall into his hand, then <b><i>I
will appoint for you a place to which he may flee</i></b>.</li>
<li>Interestingly, this text contains a “God is Sovereign” view
of accidental death.</li>
<ul>
<li>“<b><i>God let him fall into his hand</i></b>”</li>
</ul>
<li>"The theological assumption is that the death of the
victim occurred by the intervention of Providence; thus, the manslayer was the
unwitting agent" – Preston Mayes.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Exodus
21:14 goes on to make an important distinction between the murderer and the
manslayer.</div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Exodus
21:14 (ESV) — 14</b>
But if a man willfully attacks another to kill him by cunning, you shall take
him from my altar, that he may die.</li>
<li>The murderer is to be subject to death, in contrast
to the manslayer that is to be given refuge.</li>
</ul>
<br />
<div class="MsoNormal">
In Numbers 35 He provides more details of the
murderer/manslayer distinction.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Numbers
35:21–24 (ESV) — 21b</b>
The <b><i>avenger
of blood shall put the murderer to death</i></b> when he meets him. <b>22</b>
“But if he pushed him suddenly without enmity, or hurled anything on him
without lying in wait <b>23</b> or used a stone that could cause death, and
without seeing him dropped it on him, so that he died, though he was not his
enemy and did not seek his harm, <b>24</b> then <b><i>the congregation shall judge
between the manslayer and the avenger of blood</i></b>, in accordance with
these rules.</li>
</ul>
<br />
<div class="MsoNormal">
<b>BTW</b> – The
“<b><i>place</i></b>” alluded to in Exodus
21:14 that will give refuge to the manslayer is God’s altar.</div>
<div class="MsoNormal">
</div>
<ul>
<li>In Numbers and Joshua the “<b><i>place</i></b>” that was formerly
associated with God’s altar is associated with the cities of refuge.</li>
<li>“The exact relationship between the altar and the asylum
city is never specified” – Preston Mayes.</li>
<li>However the practice of God’s altar as a specific place of
refuge was not abandoned.</li>
<li>“This is illustrated by two episodes in 1 Kings, where
Adonijah and Joab sought temporary refuge by clinging to the altar (1 Kgs
1:50–53; 2:28)” – David Howard.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Having understood the origin of the events in Joshua 20 we
can now answer our question –</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>What is the point of
the cities of refuge?</b></li>
</ul>
<br />
<div class="MsoNormal">
The answer will be found in three things:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) They are an expression of God’s grace</li>
<li>(2) They are a solution to bloodguilt</li>
<li>(3) They are part of, and point to the Gospel</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>1) EXPRESSION OF GOD’S GRACE</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>Grace To the Manslayer:<o:p></o:p></u></b></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">“<i style="mso-bidi-font-style: normal;">And if the avenger of blood pursues him,
they </i><b style="mso-bidi-font-weight: normal;">shall not give up the manslayer</b><i style="mso-bidi-font-style: normal;"> into his hand, because he struck his
neighbor unknowingly, and did not hate him in the past</i>” (vs. 5).</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">If the manslayer is
not guilty of murder, why does he need God’s grace for protection?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>There are at least two reasons the “<b><i>manslayer</i></b>” needs God’s
grace.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
(1) “In the ancient world blood revenge was widely practiced.
The moment a person was killed, his nearest relative took responsibility for
vengeance” – BKC.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>If the “<b><i>manslayer</i></b>” was not afforded
protection, the “<b><i>avenger of blood</i></b>” had a right to take his life.</li>
<li>“The avenger of blood had a legal status in society to carry
out society’s (i.e., God’s) judgments and was by no means one who was to exact
private vengeance” – David Howard.</li>
<li>Our text acknowledges this practice.</li>
<li>“<i>They shall be for you
a refuge <b>from the avenger of blood</b></i>”
(vs. 3).</li>
<li>“<i>And if the avenger of
blood <b>pursues him</b>, they shall not
give up the manslayer into his hand</i>” (vs. 5).</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
(2) Also, “it must…be recognized that whenever an innocent man
is slain, the law considers the slayer guilty in [some] measure” – Preston
Mayes.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Why?</b></li>
<li>The sanctity of human life.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
“The reason lies in the ultimate respect that the Scriptures
have for human life and for the land as the dwelling place of Yahweh Himself.
Shedding an innocent man's blood, even unintentionally, involved bloodguilt,
and no manslayer was considered clear of this guilt.” – Preston Mayes.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This means the “<b><i>manslayer</i></b>” had blood on his hands –
even if he didn’t commit murder.</li>
<li>Our text “affirms the sanctity of human life, in that even
an accidental death caused blood guilt that could be avenged if the killer did
not go to a city of refuge” – David Howard.</li>
<li>It “breathes the sanctity of human life—both the manslayer’s
and the dead man’s” – Dale Davis.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<b>BTW</b> – The
distinction between “<b><i>manslayer</i></b>” and murderer and the
nature of the bloodguilt underlies an important principal.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>All sin is not equal and judgment is meted out accordingly.</li>
<li>“This shows that the biblical legislation <u>did</u> make
distinctions in degrees of guilt and that God’s law was sensitive to motives
and intent of the heart, in providing more lenient treatment for what modern
criminal codes call “manslaughter” (as opposed to premeditated murder)” – David
Howard.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
This principal will even be in effect at judgment –</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Revelation
20:12 (ESV) — 12</b>
And I saw the dead, great and small, standing before the throne, and books were
opened. Then another book was opened, which is the book of life. <b><i>And
the dead were judged by what was written in the books, according to what they
had done.</i></b></li>
</ul>
<br />
<div class="MsoNormal">
<b><u>Grace To the Sojourner:</u></b></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">“<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">…and
for the stranger sojourning among them</i></b><i style="mso-bidi-font-style: normal;">, that anyone who killed a person without intent could flee there…</i>”
(vs. 9).</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
God’s grace extended beyond the Israelite to the sojourner.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The sojourner was a foreigner living in Israel – like Rahab
and her household.</li>
<li>He was to enjoy “the same rights as the Jew” – Boice.</li>
<li>This practiced testified to “the oneness of the human race”
as later testified to by Paul.</li>
<li>That this practice was in the OT “adds to the inclusive
vision found in the Pentateuch and the Book of Joshua” – David Howard.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<b>BTW</b> – Importantly,
“Israel should not oppress [the sojourner] because they themselves were
oppressed and know his soul (Ex 22:21 [H 20]; Deut 10:19). They were to love
him as themselves (Lev 19:34)” – TWOT.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This is referring to Israel’s time in Egypt.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>2) SOLUTION TO BLOODGUILT</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">“<i style="mso-bidi-font-style: normal;">…a refuge from the avenger of <b style="mso-bidi-font-weight: normal;">blood</b></i>” (vs. 3).</span><o:p></o:p></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">“</i></b><i style="mso-bidi-font-style: normal;">…</i><i style="mso-bidi-font-style: normal;"><span style="mso-bidi-font-family: "Times New Roman";">that
he might not die by the hand of the avenger of <b style="mso-bidi-font-weight: normal;">blood…</b></span></i><span style="mso-bidi-font-family: "Times New Roman";">”
(vs. 9).</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
An innocent human being had been killed.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This created a problem – blood had polluted God’s land.</li>
<li>“Both [murder and manslayer] incur <u>bloodguilt and pollute
the land</u>, and both require atonement: murder by the execution of the
murderer and manslaughter through the natural demise of the high priest” –
Gordon Wenham.</li>
<li>“<u>Blood pollutes the land</u>, whether that blood was shed
via murder or manslaughter” – Dale Davis.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Preston Mayes puts the complexity of the problem as follows:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Any shedding of innocent blood would defile the land in
which Yahweh dwelled. The failure to execute a murderer would defile the land,
for no other punishment was fitting for this crime. The execution of a
manslayer would also pollute the land in which Yahweh dwelled, unless he was put
to death because he left his city of refuge”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
Bloodguilt brought even more problems –</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“If Israel failed to keep the land from being polluted, the
implication of Numbers 35:34 is that Yahweh would no longer be with his people
in the land and that Israel would no longer be successful in the land” – DOT:P.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<u>Solution to Bloodguilt:</u></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">So how did the cities
of refuge solve the bloodguilt problem?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<i>And he shall remain in that city until he
has </i><b>stood before the congregation
for judgment</b><i>, </i><b>until the death of him who is high priest</b><i> at the time. Then the manslayer may return
to his own town and his own home, to the town from which he fled</i>” (vs. 6).</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
(1) Our text tells us that the “<b><i>manslayer</i></b>” is to make his
case to the “congregation” at the city of refuge.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>So his case is adjudicated, this is one way the problem of
bloodguilt is addressed.</li>
<li>If they find him to be truthful he is to remain in the city
of refuge.</li>
<li>Because of his bloodguilt the “manslayer” was still
punished, in some measure.</li>
<li>“As Trent C. Butler says, the city is ‘at the same time
refuge and prison’” – Dale Davis.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
(2) The other way bloodguilt is addressed is given in the
following stipulation –</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>He can only leave with “<b><i>the death of him who is high priest</i></b>”
(vs. 6).</li>
<li>“The reasons behind this amnesty after the death of the high
priest are not fully understood” – AYBD.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<u>Bloodguilt Summary:</u></div>
<div class="MsoNormal">
</div>
<ul>
<li>“The cities of refuge were, therefore, a provision that
enabled Israel to keep the land. Without such a place, the avenger of blood
would hunt the person down and kill the accused without any determination of
guilt or innocence. If the accused was innocent and killed by the avenger of
blood, this would pollute the land and lead to the loss of the land. This
system was thus part of the Lord’s gracious provision that enabled a sinful
people to live with a holy God” – DOT:P.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<b>BTW</b> – “The idea
of asylum is not unique to the Hebrew tradition. Several ancient peoples, in
the ancient Near East and elsewhere, had the idea that fugitives could gain
sanctuary by proceeding to or fleeing to certain designated places” – AYBD.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>But there was one distinction between Israel and its
neighbors.</li>
<li>The distinction lays in “a basic difference in the
evaluation of life and property” – Preston Mayes.</li>
<li>Israel’s neighbors allowed for economic or political solutions
to the “<b><i>manslayer</i></b>” problem – Preston Mayes.</li>
<li>“Other ancient systems of law allowed the family of the
victim to receive financial compensation from the murderer” – Preston Mayes.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Israel had no such option.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Numbers
35:32 (ESV) — 32</b>
And you shall accept no ransom for him who has fled to his city of refuge, that
he may return to dwell in the land before the death of the high priest.</li>
<li>Life was priceless.</li>
</ul>
<br />
<div class="MsoNormal">
<b>BTW 2</b> – The above
expressions of God’s grace and how bloodguilt was handled seem to be in tension
with the command to wipe out the Canaanites.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The tension seems all the more given that they are
sandwiched within the Conquest texts.</li>
<li><b>How do we address this
tension?</b></li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>3) GOSPEL PURPOSE</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-weight: bold;">“In spite of the
obvious differences, many have noted that Christ is indeed a refuge for us,
like the refuge cities of Israel, and that many characteristics of these cities
have spiritual parallels” – James Boice.</span><o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) “It was the duty of the Jews to clearly indicate the way
to the cities of refuge” – Boice.</li>
<ul>
<li>Jesus is the way and the truth and the life.</li>
</ul>
<li>(2) “The doors of the cities of refuge were always unlocked”
– Boice.</li>
<ul>
<li>For God so loved the world…</li>
</ul>
<li>(3) “The cities of refuge were not only for Jews but for
people of all races” – Boice.</li>
<ul>
<li>“Come to me all…”</li>
</ul>
<li>(4) “If an ancient manslayer did not flee to one of the
cities of refuge, there was no hope for him” – Boice.</li>
<ul>
<li>“remain under God’s wrath”</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
The idea of refuge was not limited to the cities of
refuge.</div>
<div class="MsoNormal">
</div>
<ul>
<li>It pervades all of the OT.</li>
<li>It finds its most powerful expression when it is
found in God.</li>
<li><b>Psalm
46:1–3 (ESV) — 1</b>
God is our <b><i>refuge</i></b> and strength, a very present help in trouble. <b>2</b>
Therefore we will not fear though the earth gives way, though the mountains be
moved into the heart of the sea, <b>3</b> though its waters roar and foam,
though the mountains tremble at its swelling.</li>
<li><b>Psalm
62:6–7 (ESV) — 6</b>
He only is my rock and my salvation, my fortress; I shall not be shaken. <b>7</b>
On God rests my salvation and my glory; my mighty rock, my <b><i>refuge</i></b> is God.</li>
<li><b>Psalm
18:2 (ESV) — 2</b> The
<span style="font-variant: small-caps;">Lord</span> is my rock and my fortress
and my deliverer, my God, my rock, in whom I take <b><i>refuge</i></b>, my shield, and
the horn of my salvation, my stronghold.</li>
</ul>
<br />
<div class="MsoNormal">
<b>How
do we find refuge in Christ?</b></div>
<div class="MsoNormal">
</div>
<ul>
<li>Answer – in our union with Christ.</li>
<li><b>Romans
8:1 (ESV) — 1</b>
There is therefore now no condemnation for those who are <b><i>in Christ Jesus</i></b>.</li>
</ul>
<br />
<div class="MsoNormal">
This is why the author of Hebrews says:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Hebrews
6:18b (ESV) — 18b</b>
we who have fled for refuge might have strong encouragement to hold fast to the
hope set before us.</li>
<li>Christ is the “<b><i>hope set before us</i></b>”.</li>
</ul>
<br />
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<!--StartFragment-->
<!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-50502572752489017372014-02-04T20:57:00.000-05:002014-02-05T12:23:02.250-05:00Joshua 14:6-15 – Caleb Is Not About Us<div class="MsoNormal">
Joshua 12 gives an overview of the Canaanite kings defeated
by both Moses and Joshua.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>In chapters 13-21, the land is distributed to the tribes of
Israel by lot.</li>
<li><b>Joshua
19:51 (ESV) — 51</b>
These are the inheritances that Eleazar the priest and Joshua the son of Nun
and the heads of the fathers’ houses of the tribes of the people of Israel
distributed by lot at Shiloh before the <span style="font-variant: small-caps;">Lord</span>,
at the entrance of the tent of meeting. So they finished dividing the land.</li>
<li>“<b><i>By lot</i></b>” is meant to reveal the “active role of Yahweh” – EBD.</li>
<li>Israel was the steward of the land; God was the owner – EBD.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
The Levites were also allotted cities and pastureland per
Moses’ instruction.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
21:2 (ESV) — 2</b>
And they said to them at Shiloh in the land of Canaan, “The <span style="font-variant: small-caps;">Lord</span> commanded through Moses that we be
given cities to dwell in, along with their pasturelands for our livestock.”</li>
</ul>
<br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Sprinkled within these chapters are a number of other narratives;
we will unwrap one of them.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Joshua 14:6-15 deals with Caleb’s special request.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">1) CALEB AND HIS REQUEST<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>Who is Caleb?<o:p></o:p></u></b></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">He was the son of Jephunneh from the tribe of Judah.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>He was one of the spies Moses selected to spy out
the promise land in Numbers 13.</li>
<li><b>Numbers
13:2 (ESV) — 2</b>
“Send men to spy out the land of Canaan, which I am giving to the people of
Israel. From each tribe of their fathers you shall send a man, every one a
chief among them.”</li>
</ul>
<br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
The spies report –<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Numbers
13:27–28 (ESV) — 27</b>
And they told him, “We came to the land to which you sent us. It flows with
milk and honey, and this is its fruit. <b>28</b> <b><i>However</i></b>, the people who
dwell in the land are strong, and the cities are fortified and very large. And
besides, we saw the descendants of Anak [the Nephilim giants] there.</li>
<li><b>Numbers
13:31 (ESV) — 31</b>
Then the men who had gone up with him said, “<b><i>We are not able</i></b> to go up
against the people, for they are stronger than we are.”</li>
</ul>
<br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Caleb
and Joshua’s report –<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Numbers
13:30 (ESV) — 30</b>
But Caleb quieted the people before Moses and said, “<b><i>Let us go up at once</i></b> and
occupy it, for <b><i>we are well able to overcome</i></b> it.”</li>
<li><b>Numbers
14:6–9 (ESV) — 6</b>
And Joshua the son of Nun and Caleb the son of Jephunneh, who were among those
who had spied out the land, tore their clothes <b>7</b> and said to all the
congregation of the people of Israel, “The land, which we passed through to spy
it out, is an exceedingly good land. <b>8</b> <b><i>If the <span style="font-variant: small-caps;">Lord</span> delights in us, he will bring us into this land and
give it to us</i></b>, a land that flows with milk and honey. <b>9</b> Only do
not rebel against the <span style="font-variant: small-caps;">Lord</span>. And <b><i>do
not fear the people of the land</i></b>, for they are bread for us. Their
protection is removed from them, and the <span style="font-variant: small-caps;">Lord</span>
is with us; do not fear them.”</li>
</ul>
<br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
All of Israel rebelled against Caleb and Joshua and sought
to stone them.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>God intervened to save them and condemned Israel to
wandering for 40 years.</li>
<li><b>Numbers
14:22–24 (ESV) — 22</b>
none of the men who have seen my glory and my signs that I did in Egypt and in
the wilderness, and yet have put me to the test these ten times and have not
obeyed my voice, <b>23</b> shall see the land that I swore to give to their
fathers. And none of those who despised me shall see it. <b>24</b> But <b><i>my
servant Caleb</i></b>, because he has a different spirit and <b><i>has
followed me fully</i></b>, <b><i>I will bring into the land into which he
went, and his descendants shall possess it</i></b>.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">God
promised to give Caleb the land “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">into which he went</i></b>”; the land he
spied on.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>This
brings us to Joshua 14:6-15.</li>
</ul>
<br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>His Request:<o:p></o:p></u></b></div>
<div class="MsoNormal">
The tribe of Judah comes to Joshua and Caleb makes a
request.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“…<b><i>You know what the <span style="font-variant: small-caps;">Lord</span> said to Moses the man of God in Kadesh-barnea
concerning you and me.</i></b>” (vs. 6)</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
He continues…<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
14:10–13 (ESV) — 10</b>
And now, behold, the <span style="font-variant: small-caps;">Lord</span> has kept
me alive, just as he said, these forty-five years since the time that the <span style="font-variant: small-caps;">Lord</span> spoke this word to Moses, while
Israel walked in the wilderness. And now, behold, I am this day eighty-five
years old. <b>11</b> I am still as strong today as I was in the day that Moses
sent me; my strength now is as my strength was then, for war and for going and
coming. <b>12</b> So now give me this hill country of which the <span style="font-variant: small-caps;">Lord</span> spoke on that day, for you heard on
that day how the Anakim were there, with great fortified cities. It may be that
the <span style="font-variant: small-caps;">Lord</span> will be with me, and I
shall drive them out just as the <span style="font-variant: small-caps;">Lord</span>
said.” <b>13</b> Then Joshua blessed him, and he gave Hebron to Caleb the son
of Jephunneh for an inheritance.</li>
</ul>
<br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Couple of interesting observations:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It appears that the length of the Conquest to this point was
about 5 years.</li>
<li>The Anakim were still present – the “giants” that brought
such fear to the Israelites.</li>
<li>Caleb’s response to this – “<b><i>I shall drive them out just as
the Lord said</i></b>”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">Why did Caleb spy
out/want Hebron, the land of the Anakim?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>James Boice has some pretty good speculation.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Hebron had a significant connection to Abraham.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“It was the only piece of Canaan that Abraham actually owned
in his lifetime” – James Boice.</li>
<li><b>Genesis
13:18 (ESV) — 18</b>
So Abram moved his tent and came and <b><i>settled by the oaks of Mamre,</i></b> <b><i>which
are at Hebron</i></b>, and there he built an altar to the <span style="font-variant: small-caps;">Lord</span>.</li>
<li>As we will see later, it also had a covenant
significance.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Moreover,
many significant people were buried at Hebron. <o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Sarah was buried there.</li>
<li>Abraham was buried there.</li>
<li>Isaac was buried there.</li>
<li>Rebekah was buried there.</li>
<li>Jacob was buried there.</li>
<li>Joseph was ultimately buried there.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Whatever was behind Caleb’s affinity for Hebron, Joshua
granted his request (vs. 13).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>Joshua blessed him</i></b>”</li>
<li>“<b><i>he gave Hebron to Caleb</i></b>”</li>
<li>It was “<b><i>for an inheritance</i></b>”</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
The concept of blessing is “rich one in in biblical thought”
– David Howard.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The idea behind the blessing was the bestowing of:</li>
<ul>
<li>Long life</li>
</ul>
<ul>
<li>Children</li>
</ul>
<ul>
<li>Land</li>
</ul>
<li>And significantly, the blessing also involved “<b><i>an
inheritance</i></b>” of Abraham’s very own land.</li>
<ul>
<li>We will hit on this again in a moment.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">2) CALEB’S
EXAMPLE<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">What does the author
of Joshua mean to convey with this narrative about Caleb?<o:p></o:p></b></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">An example of
Christian living?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>Before we investigate, we need to hear a warning.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
I completely agree with Marten Woudstra when he warns:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“The example element is present, but it is embedded in a
story which conveys the history of the progress of God’s redemption. The events
that happen in that historical context are nonrepeatable and unique. They
cannot be simply lifted out of that context for purposes of a message today.”</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
In other words –<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The Bible is not about us; it is about God working out His
plans of recreation, redemption and reconciliation in history.</li>
<li>This fact obviously impacts us, but it is not about us.</li>
<li>We aren’t at its center.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
For example, “How to Be a Caleb” would be lifting this story
out of context “for purposes of a message today”.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This takes all the attention off of God and the text and
puts it on us.</li>
<li>The text simply becomes a means for some clever application
and it loses its primacy.</li>
<li>The underlying message becomes – Scripture only has “real” meaning
when we “subjectify” it.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>Context:<o:p></o:p></u></b></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">What is the context/background
that makes Caleb’s story significant?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Genesis
13:14–18 (ESV) — 14</b>
The <span style="font-variant: small-caps;">Lord</span> said to Abram, after Lot
had separated from him, “Lift up your eyes and look from the place where you
are, northward and southward and eastward and westward, <b>15</b> for all the
land that you see I will give to you and to your offspring forever. <b>16</b> I
will make your offspring as the dust of the earth, so that if one can count the
dust of the earth, your offspring also can be counted. <b>17</b> Arise, walk
through the length and the breadth of the land, for I will give it to you.” <b>18</b>
So Abram moved his tent and came and settled by the oaks of Mamre, which are at
Hebron, and there he built an altar to the <span style="font-variant: small-caps;">Lord</span>.</li>
</ul>
<br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
God covenanted with Abram in Genesis 12 (and 15).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>He repeated the covenant in Genesis 13:16.</li>
<li>The covenant immediately found fulfillment when Abram “<b><i>settled
by the oaks of Mamre, which are at Hebron</i></b>”.</li>
<li>In response, Abram “<b><i>built an altar to the Lord</i></b>”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
So Hebron had some powerful symbolic significance.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It was
a place of revelation from Yahweh.</li>
<li>It was
a place where Yahweh began the now and not yet fulfillment of His covenant to
Abram.</li>
<ul>
<li>Just as
Isaac was.</li>
</ul>
<li>It was
a place where Abram built an altar and worshiped Yahweh.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
What this means is that Caleb’s inheritance of Hebron is a
kind of “hyper fulfillment” of God’s covenant promises to Abram.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It is a specific instance of God’s continuing covenant
faithfulness.</li>
<li>It is a specific instance of God continuing to work out His
redemptive history.</li>
<li>It is part of the “scarlet thread” of the Abrahamic covenant
of grace.</li>
<li>And because of this, it points to the ultimate covenant
fulfillment, “the inheriting of
salvation in Christ” – Marten Woudstra.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>Covenant
Participation:<o:p></o:p></u></b></div>
<div class="MsoNormal">
But wait…there is more!<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Caleb’s story also shows <i><u>how</u></i>
he was able to participate in God’s redemptive history.</li>
<li>Caleb was both a man of faith in God (he was counted as
righteous) <i>and</i> an obedient follower
of Yahweh (he was a recipient of the blessings of obedience).</li>
<li><b>How do we know?</b></li>
<ul>
<li>His words</li>
<li>His actions</li>
<li>How he was described.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<u>Caleb’s Words and Actions:<o:p></o:p></u></div>
<div class="MsoNormal">
We saw in our OT Gospel lesson that the faith of Abram by
which he was counted as righteous had two dimensions to it.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) Believing/Acting on what God has done.</li>
<li>(2) Trusting in the surety of God’s future promises.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
By Caleb’s word and actions we see these two dimensions of faith
expressed.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>Let
us go up at once and occupy it, for we are well able to overcome it</i></b>” – (Num.
13:30)</li>
<ul>
<li>Acting
on what God has done.</li>
</ul>
<li><b><i>“If the <span style="font-variant: small-caps;">Lord</span> delights in us, he will bring us
into this land and give it to us, a land that flows with milk and honey. Only
do not rebel against the <span style="font-variant: small-caps;">Lord</span>. And
do not fear the people of the land</i></b><b>”</b> – (Num. 14:8-9).</li>
<ul>
<li>Trusting
in God’s promises</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Caleb, having experienced the covenant faithfulness of God
in the Exodus, trusted that God would continue to do what He had promised.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Caleb’s faith acted courageously “upon the promises of god”
– Richard Hess.</li>
<li>Israel cowered at the presence of the Canaanites…</li>
<li><b>BUT</b> – Caleb
looked to God’s promises.</li>
<li>Caleb’s eyes were on God’s word and promises to Abram, not
on men’s doubts.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
And this trust in God’s promises is clearly expressed in our
Joshua 14:10+ text:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“‘And now, look how Yahweh has kept me alive, <b><i>as he
promised</i></b>, these forty-five years … and <b><i>now look how I am </i></b>today
eighty-five years old, yet <b><i>I remain as strong today</i></b> as the day
when Moses sent me off; my strength is the same now as then for war and for
going out and coming in.’ This is the way of biblical faith—it remembers what
Yahweh has done, and remembers in gratitude” – Dale Davis.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">BTW</b> – It must be
pointed out that Caleb’s trust also rested squarely in God’s word.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>what the <span style="font-variant: small-caps;">Lord</span> said to
Moses</i></b>” – (vs. 6)</li>
<li>“<b><i>the <span style="font-variant: small-caps;">Lord</span> has kept me
alive, just as he said</i></b>” – (vs. 10a)</li>
<li>“<b><i>the <span style="font-variant: small-caps;">Lord</span> spoke this word
to Moses</i></b>” – (vs. 10b)</li>
<li>“<b><i>give me this hill country of which the <span style="font-variant: small-caps;">Lord</span>
spoke on that day</i></b>” – (vs. 12)</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
“True faith always functions that way; it pleads <i style="mso-bidi-font-style: normal;">God’s promises</i>; it anchors itself upon
the <i style="mso-bidi-font-style: normal;">word of God</i>. There can be no
other foundation for faith” – Dale Davis.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This was the faith of Caleb.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<u>Caleb Described:<o:p></o:p></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
14:14 (ESV) — 14</span></b><span style="mso-bidi-font-family: "Times New Roman";">
Therefore Hebron became the inheritance of Caleb the son of Jephunneh the
Kenizzite to this day, because <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">he wholly followed the <span style="font-variant: small-caps;">Lord</span></i></b>, the God of Israel.</span><o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The NIV translates “<b><i>wholly followed</i></b>” as “<b><i>wholeheartedly</i></b>”.</li>
<li>“<b><i>…he has a different spirit and has followed me fully</i></b>” – Numbers
14:24.</li>
<li>“<b><i>…he has wholly followed the Lord</i></b>” – Deut. 1:36.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">What does it mean to
have “<i style="mso-bidi-font-style: normal;">wholly followed the Lord</i>”?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>It is another expression of Caleb’s two-dimensional faith.</li>
<li>But it goes beyond that.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
The phrase “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">wholly followed</i></b>” carries with it
some significant connotations.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) To be a disciple</li>
<li>(2) To be spiritually faithful instead of an adulterer or
idolater</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">BTW</b> – Most of the
insights into this phrase come from LXX’s translation of “<i style="mso-bidi-font-style: normal;">epakoloutheo</i>”. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Caleb the Disciple:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The LXX has verse 14 as “following” or “followed after” the Lord
– Lexham Interlinear LXX.</li>
<li>The BDAG translates the LXX Greek as, “<b>to apply oneself to someth. with eager dedication,</b> <b><i>follow
after,</i></b> i.e. <i>devote oneself”</i>.</li>
<li>The DBL also has “to devote oneself to”.</li>
<li>The idea here is one of a consistent, faithful follower and
all that that would entail.</li>
<li>Denying self, obedience, etc.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Caleb the Faithful:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The TDNT also suggests that there is an important contrast
being made between one who goes after other gods with one who goes after
Yahweh.</li>
<li>The idea is that there are those who commit spiritual
adultery and idolatry and then there is a faithful covenant member – Caleb.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
This concept of spiritual adultery is a common theme in the
OT.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Numbers
25:1–3 (ESV) — 1</b>
While Israel lived in Shittim, the people began to whore with the daughters of
Moab. <b>2</b> These invited the people to the sacrifices of their gods, and
the people ate and bowed down to their gods. <b>3</b> So Israel yoked himself
to Baal of Peor. And the anger of the <span style="font-variant: small-caps;">Lord</span>
was kindled against Israel.</li>
<li><b>Hosea
1:2 (ESV) — 2</b>
When the <span style="font-variant: small-caps;">Lord</span> first spoke through
Hosea, the <span style="font-variant: small-caps;">Lord</span> said to Hosea,
“Go, take to yourself a wife of whoredom and have children of whoredom, for the
land commits great whoredom by forsaking the <span style="font-variant: small-caps;">Lord</span>.”</li>
<li><b>Hosea
2:13 (ESV) — 13</b>
And I will punish her for the feast days of the Baals when she burned offerings
to them and adorned herself with her ring and jewelry, and went after her
lovers and forgot me, declares the <span style="font-variant: small-caps;">Lord</span>.</li>
</ul>
<br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">But
Caleb didn’t seek “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">her lovers</i></b>” or forget the Lord.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>He
remembered and acted upon God’s promises.</li>
<li>Deuteronomy
describes such a person.</li>
<li><b>Deuteronomy
5:32–33 (ESV) — 32</b>
You shall be careful therefore to do as the <span style="font-variant: small-caps;">Lord</span>
your God has commanded you. You shall not turn aside to the right hand or to
the left. <b>33</b> You shall walk in all the way that the <span style="font-variant: small-caps;">Lord</span> your God has commanded you, that
you may live, and that it may go well with you, and that you may live long in
the land that you shall possess.</li>
</ul>
<br />
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Caleb
was able to participate in God’s redemptive history because –<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>He
believed and trusted in God’s work and promises.</li>
<li>He
stood upon the truth of God’s word.</li>
<li>He was
a devoted, obedient disciple of God.</li>
<li>He was
faithful, not a spiritual adulterer.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Caleb’s faith had the following qualities –<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“He did not minimize the problems—the giants and the
fortified cities—but he magnified God” – BKC.</li>
<li>Trust in God does not bury its head in the sand.</li>
<li>Caleb still had to fight to secure Hebron – “<b><i>I
shall drive them out</i></b>” (vs. 12).</li>
<li>His faith withstood 40 years of wandering in the desert and
watching his peers die because of their disobedience.</li>
<li>God’s promises sustained him.</li>
<li><b>Romans
8:6 (ESV) — 6</b>
For to set the mind on the flesh is death, but to set the mind on the Spirit is
life and peace.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
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<!--StartFragment-->
<!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-3958843329436476952014-01-28T16:25:00.001-05:002014-01-28T16:25:44.627-05:00Joshua 11:23 – Inheritance and Rest<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
11:23 (ESV) — 23</span></b><span style="mso-bidi-font-family: "Times New Roman";">
So Joshua took the whole land, according to all that the <span style="font-variant: small-caps;">Lord</span> had spoken to Moses. And Joshua
gave it for <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">an inheritance to Israel</i></b> according to their tribal allotments.
And the <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">land had rest</i></b> from war. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This one verse sums up over forty years of God’s revelation
and purpose in Israel’s history.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Importantly, the claim is that all that occurred in Joshua
1-11 is attributed to God’s covenant faithfulness.</li>
<ul>
<li>Not the workings of a war-hungry,
nation-grabbing Semitic tribe.</li>
</ul>
<li>To appreciate this, we need to step back a bit and get a
broad Scriptural overview of this text and the events of Joshua 1-11.</li>
<li><b>In other words, how
did we get here?</b></li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal" style="margin-left: .5in;">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Conquest Ordained:<o:p></o:p></u></div>
<div class="MsoNormal">
(1) God made a covenant with Abram concerning the land of
Canaan.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Genesis
12:7 (ESV) — 7</b>
Then the <span style="font-variant: small-caps;">Lord</span> appeared to Abram
and said, “To your offspring <b><i>I will give this land</i></b>.” So he built
there an altar to the <span style="font-variant: small-caps;">Lord</span>, who
had appeared to him.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
(2) The fulfillment of this promise would not happen overnight
and was to be synergistic (God and man).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Exodus
23:30 (ESV) — 30</b>
<b><i>Little
by little</i></b> <b><i>I will drive them out</i></b> from before you, until you have increased
and possess the land.</li>
<li><b>Numbers
33:53–54 (ESV) — 53</b>
And you <b><i>shall take possession of the land</i></b> and settle in it, for <b><i>I
have given the land</i></b> to you to possess it.</li>
<li><b>Joshua
1:11 (ESV) — 11</b>
“Pass through the midst of the camp and command the people, ‘Prepare your
provisions, for within three days you are to pass over this Jordan to <b><i>go in
to take possession of the land</i></b> that the <span style="font-variant: small-caps;">Lord</span>
your <b><i>God
is giving</i></b> you to possess.’ ”</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">(3) The
land would be given as a God-ordained inheritance.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Exodus
32:13 (ESV) — 13</b>
Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your
own self, and said to them, ‘I will multiply your offspring as the stars of
heaven, and all this <b><i>land that I have promised I will give</i></b>
to your offspring, and they shall <b><i>inherit it forever</i></b>.’ ”</li>
<li><b>Numbers
33:54 (ESV) — 54</b>
You <b><i>shall
inherit the land</i></b> by lot according to your clans. To a large tribe you
shall give <b><i>a large inheritance</i></b>, and to a small tribe you shall give <b><i>a
small inheritance</i></b>. Wherever the lot falls for anyone, that shall be
his. According to the tribes of your fathers <b><i>you shall inherit</i></b>.</li>
<li><b>Joshua
13:7 (ESV) — 7</b>
Now therefore <b><i>divide this land for an inheritance</i></b> to the nine tribes and half
the tribe of Manasseh.” </li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">(4) The
inheritance will bring rest to the people of Israel<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Deuteronomy
12:9–10 (ESV) — 9</b>
for you have not as yet come to <b><i>the rest and to the inheritance</i></b> that
the <span style="font-variant: small-caps;">Lord</span> your God is giving you. <b>10</b>
But when you go over the Jordan and live in the land that the <span style="font-variant: small-caps;">Lord</span> your God is giving you to inherit,
and when <b><i>he gives you rest</i></b> from all your enemies around, so that you
live in safety,</li>
<li><b>Joshua
1:13 (ESV) — 13</b>
“Remember the word that Moses the servant of the <span style="font-variant: small-caps;">Lord</span> commanded you, saying, ‘The <span style="font-variant: small-caps;">Lord</span> your God is <b><i>providing you a place of rest and will give
you this land</i></b>.’</li>
<li><b>Joshua
11:23 (ESV) — 23</b>
So Joshua took the whole land, according to all that the <span style="font-variant: small-caps;">Lord</span> had spoken to Moses. And Joshua
gave it for an inheritance to Israel according to their tribal allotments. <b><i>And
the land had rest from war</i></b>.</li>
<li><b>Joshua
14:15 (ESV) — 15</b>
Now the name of Hebron formerly was Kiriath-arba. (Arba was the greatest man
among the Anakim.) And the <b><i>land had rest</i></b> from war.</li>
<li><b>Joshua
21:44 (ESV) — 44</b>
And <b><i>the
<span style="font-variant: small-caps;">Lord</span> gave them rest on every side</i></b>
just as he had sworn to their fathers. Not one of all their enemies had
withstood them, for the <span style="font-variant: small-caps;">Lord</span> had
given all their enemies into their hands.</li>
<li><b>Joshua
22:4 (ESV) — 4</b>
And now the <span style="font-variant: small-caps;">Lord</span> your <b><i>God
has given rest</i></b> to your brothers, as he promised them. Therefore turn
and go to your tents in the land where your possession lies, which Moses the
servant of the <span style="font-variant: small-caps;">Lord</span> gave you on
the other side of the Jordan.</li>
<li><b>Joshua
23:1 (ESV) — 1</b>
A long time afterward, when the <b><i><span style="font-variant: small-caps;">Lord</span>
had given rest</i></b> to Israel from all their surrounding enemies, and Joshua
was old and well advanced in years,</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: -15.0pt;">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">(5) This
inheritance and rest were “contingent upon obedience to [Gods] law” – TWOT.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Deuteronomy
28:63 (ESV) — 63</b>
And as the <span style="font-variant: small-caps;">Lord</span> took delight in
doing you good and multiplying you, so the <span style="font-variant: small-caps;">Lord</span>
will take delight in bringing ruin upon you and destroying you. And <b><i>you
shall be plucked off the land that you are entering to take possession</i></b>
of it [as a curse for disobedience].</li>
<li><b>Deuteronomy
28:65–68 (ESV) — 65</b>
[More curses for disobedience] And among these nations <b><i>you shall find no respite</i></b>,
and <b><i>there
shall be no resting place</i></b> for the sole of your foot, but the <span style="font-variant: small-caps;">Lord</span> will give you there a trembling
heart and failing eyes and a languishing soul. <b>66</b> Your life shall hang
in doubt before you. Night and day you shall be in dread and have no assurance
of your life. <b>67</b> In the morning you shall say, ‘If only it were
evening!’ and at evening you shall say, ‘If only it were morning!’ because of
the dread that your heart shall feel, and the sights that your eyes shall see. <b>68</b>
And the <b><i><span style="font-variant: small-caps;">Lord</span> will bring you back
in ships to Egypt</i></b>, <b><i>a journey that I promised that you should
never make again</i></b>; and there you shall offer yourselves for sale to your
enemies as male and female slaves, but there will be no buyer.”</li>
<li><b>Joshua
1:7–8 (ESV) — 7</b>
Only be strong and very courageous, being careful to <b><i>do according to all the law</i></b>
that Moses my servant commanded you. <b><i>Do not turn from it</i></b> to the right
hand or to the left, <b><i>that you may have good success</i></b>
wherever you go. <b>8</b> This Book of the Law shall not depart from your
mouth, but you shall meditate on it day and night, so that you may be careful
to <b><i>do
according to all that is written in it</i></b>. For <b><i>then you will make your way
prosperous</i></b>, and <b><i>then you will have good success</i></b>.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">(6) The promise was delivered.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
21:43–44 (ESV) — 43</b>
Thus the <b><i><span style="font-variant: small-caps;">Lord</span> gave to Israel all
the land that he swore</i></b> to give to their fathers. And they took
possession of it, and they settled there. <b>44</b> And <b><i>the <span style="font-variant: small-caps;">Lord</span> gave them rest on every side just as he had sworn</i></b>
to their fathers. Not one of all their enemies had withstood them, for the <span style="font-variant: small-caps;">Lord</span> had given all their enemies into
their hands.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">We have
dealt with all but two of these – inheritance and rest.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u><span style="mso-bidi-font-family: "Times New Roman";">Inheritance:<o:p></o:p></span></u></b></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">In our
context, inheritance is meant to convey:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) A <u>gift</u> to the elect – what God has “given to the
godly” – TWOT.</li>
<li>(2) The incumbent <u>responsibilities</u> of keeping the
inheritance – TWOT.</li>
<li>(3) The land itself.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Gift:<o:p></o:p></u></div>
<div class="MsoNormal">
God made it clear it was His prerogative to choose Israel.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They had nothing to do with it.</li>
<li><b>Deuteronomy
7:7–8 (ESV) — 7</b>
It was not because you were more in number than any other people that the <b><i><span style="font-variant: small-caps;">Lord</span> set his love on you and chose you</i></b>,
for you were the fewest of all peoples, <b>8</b> but it is because the <span style="font-variant: small-caps;">Lord</span> loves you and is keeping the oath
that he swore to your fathers, that the <span style="font-variant: small-caps;">Lord</span>
has brought you out with a mighty hand and redeemed you from the house of
slavery, from the hand of Pharaoh king of Egypt.</li>
<li><b>Deuteronomy
10:14–15 (ESV) — 14</b>
Behold, to the <span style="font-variant: small-caps;">Lord</span> your God
belong heaven and the heaven of heavens, the earth with all that is in it. <b>15</b>
Yet <b><i>the
<span style="font-variant: small-caps;">Lord</span> set his heart in love on your
fathers and chose</i></b> their offspring after them, you above all peoples, as
you are this day.</li>
<li><b>Psalm
33:12 (ESV) — 12</b>
Blessed is the nation whose God is the <span style="font-variant: small-caps;">Lord</span>,
the <b><i>people
whom he has chosen as his heritage</i></b>!</li>
<li>The inheritance was not deserved by works, but kept
by works.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Responsibilities:<o:p></o:p></u></div>
<div class="MsoNormal">
God is the Creator and King, and the land belongs to Him.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>By
bequeathing His land He “obligates His subjects to render personal services” –
TWOT.</li>
<ul>
<li>Israel was the steward of God’s land.</li>
</ul>
<li>(1) They
were to devote and dedicate the land to Him – such as the offering of
firstfruits (Deut. 26:1-3).</li>
<li>(2) They
were to “<b><i>not defile your land that the <span style="font-variant: small-caps;">Lord</span>
your God is giving you for an inheritance</i></b>” – Deut. 21:23.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
And as we have seen, shirking their responsibilities and
living in disobedience would have serious repercussions.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Jeremiah
17:4 (ESV) — 4</b>
You shall <b><i>loosen your hand from your heritage that I gave to you</i></b>, and I
will make you serve your enemies in a land that you do not know, for in my
anger a fire is kindled that shall burn forever.”</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><b>Rest:</b><o:p></o:p></u></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">In our
context, the meaning of rest can be determined from scriptures that speak of
its presence and of its deprivation.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Rest
from enemies (Deut. 12:10)</li>
<li>Living
in safety (Deut. 12:10)</li>
<li>Cessation
of war (Josh. 11:23)</li>
<li>Removal
of enemy threat (Josh. 21:44)</li>
<li>Rest
from a “<b><i>trembling heart and failing eyes and a languishing soul</i></b>” (Deut.
28:65)</li>
<li>Assurance
of life (Deut. 28:66)</li>
<li>Contentment
(Deut. 28:67)</li>
<li>Prosperity
(Josh. 1:8)</li>
<li>Rest
for the land from war (Josh. 11:23)</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">These
attributes of Joshua’s rest are physical and, as we saw, the rest is
conditional.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>To
remain in the rest required obedience to God’s commands.</li>
<li>And
over and over, Israel forsook its inheritance and lost its rest.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">Is there a rest from God that is
not conditional?<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">David
apparently has an answer for us:<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Psalm
95:7–11 (ESV) — 7b</span></b><span style="mso-bidi-font-family: "Times New Roman";">
For he is our God, and we are the people of his pasture, and the sheep of his
hand. <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Today</i></b>, <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">if you hear his voice</i></b>, <b>8</b> do
not harden your hearts, as at Meribah, as on the day at Massah in the
wilderness, <b>9</b> when your fathers put me to the test and put me to the
proof, though they had seen my work. <b>10</b> For forty years I loathed that
generation and said, “They are a people who go astray in their heart, and they
have not known my ways.” <b>11</b> Therefore I swore in my wrath, “They shall
not enter my rest.” <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">How does this text speak of a
new kind of rest?<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The
author of Hebrews took David to be referring to a number of important things.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>One of
which being that “<b><i>today</i></b>” is being “<b><i>in Christ</i></b>”.</li>
<li><b>Hebrews
3:13–14 (ESV) — 13</b>
But exhort one another every day, as long as it is called “<b><i>today</i></b>,” that none of you
may be hardened by the deceitfulness of sin. <b>14</b> For <b><i>we have come to share in Christ</i></b>,
if indeed we hold our original confidence firm to the end.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">And
because of our union with Christ, we have access to a new kind of rest.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Hebrews
4:1–3 (ESV) — 1</b>
Therefore, while <b><i>the promise of entering <u>his rest</u> still stands</i></b>, let us
fear lest any of you should seem to have failed to reach it. <b>2</b> For good
news came to us just as to them, but the message they heard did not benefit
them, because <b><i>they were not united by faith</i></b> with those who listened. <b>3</b>
For <b><i>we
who have believed enter that rest</i></b>, as he has said, “As I swore in my
wrath, ‘They shall not enter my rest,’ ” although his works were finished
from the foundation of the world.</li>
<li>As surely as disobedience resulted in not entering
God’s rest in the promise land…</li>
<li>So our being “<b><i>in
Christ</i></b>” by faith guarantees that those “<b><i>who have believed enter</i></b>” His rest.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">And
speaking of Joshua, the writer of Hebrews continues:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Hebrews
4:8–10 (ESV) — 8</b>
For <b><i>if
Joshua had given them rest</i></b>, God would not have spoken of another day
later on. <b>9</b> So then, there remains a Sabbath rest for the people of God,
<b>10</b> for <b><i>whoever has entered God’s rest has also rested from his works</i></b>
as God did from his.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">First
the bad news:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>There
was a rest available that was not part of Joshua’s physical rest – David
Howard.</li>
<li>A rest
that Joshua did not bring.</li>
<li>The
rest in Joshua “was a fragile, tenuous one” because of its conditional nature –
David Howard.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Then
the awesome news:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Hebrews
is saying that David’s “<b><i>today</i></b>” is “<b><i>another day later on</i></b>”.</li>
<li>And
this day is referring to rest in Christ.</li>
<li>And
this rest is not entered into by observance of the law (works).</li>
<li>It is entered
into by the state of being “<b><i>in Christ</i></b>”!</li>
<li>This
rest is unconditional!</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Finally, the writer of Hebrews wants to provide us assurance
about rest in Christ.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Hebrews
4:11–12 (ESV) — 11</b>
Let us therefore strive to enter that rest, so that no one may fall by the same
sort of disobedience. <b>12</b> For the word of God is living and active,
sharper than any two-edged sword, piercing to the division of soul and of
spirit, of joints and of marrow, and discerning the thoughts and intentions of
the heart.</li>
<li>God’s word will expose hypocrisy, deception and sin.</li>
<li>To find the assurance of rest in Christ, remain in
God’s word!</li>
</ul>
<br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-89653132896468732372014-01-23T09:16:00.000-05:002014-01-23T09:16:10.237-05:00Joshua 10 & 11 – None Remaining?<div class="MsoNormal">
We saw last week that God expressed His Will concerning the
Canaanites in terms of devotion to destruction.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Deuteronomy
7:2 (ESV) — 2</b>
and when the <span style="font-variant: small-caps;">Lord</span> your God gives
them over to you, and you defeat them, then <b><i>you must devote them to complete
destruction</i></b>. You shall make no covenant with them and show no mercy to
them.</li>
<li><b>Deuteronomy
20:16–17 (ESV) — 16</b>
But in the cities of these peoples that the <span style="font-variant: small-caps;">Lord</span>
your God is giving you for an inheritance, you shall save alive nothing that
breathes, <b>17</b> but <b><i>you shall devote them to complete
destruction</i></b>, the Hittites and the Amorites, the Canaanites and the
Perizzites, the Hivites and the Jebusites, as the <span style="font-variant: small-caps;">Lord</span> your God has commanded,</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">What does this “DTD”
language mean (quick review)?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>“The Hebrew
phrase for ‘devote to destruction,’ <i>cherem,</i>
refers to the destruction of life—human and otherwise—as an act of
devotion to Yahweh. The destruction is an act of complete consecration;
therefore the verb has a religious connotation: <u>destruction is an act of
sacrifice</u>” – Michael Heiser.</li>
<li>Or to put another way, destruction can be seen as an “irrevocable
surrender to God” of those things that “impede or resist” God’s Work – TWOT.</li>
<li>So there is a <u>judicial</u> and <u>religious</u>
connotation to “DTD”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But there is also a brutal implication for the Canaanites.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“DTD” meant their violent death.</li>
<ul>
<li>Though, as we saw last week they were not innocent.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In Joshua 10 and 11, “cherem” appears ten times.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>So ten times we are told that various Canaanite peoples were
“DTD”.</li>
<li>This of course meant that they were judged and set
apart/consecrated to God.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But it also meant that a lot of people died.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>every
person in it; he left none remaining</i></b>” (10:28)</li>
<li>“<b><i>struck
it with the edge of the sword, and its king and its towns, and every person in
it. He left none remaining</i></b>” (10:37)</li>
<li>“<b><i>every
person in it; he left none remaining</i></b>” (10:39)</li>
<li>“<b><i>Joshua
struck the whole land, the hill country and the Negeb and the lowland and the slopes,
and all their kings. He left none remaining</i></b>” (10:40)</li>
<li>“<b><i>there
was none left that breathed</i></b>” (11:11)</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Previous chapters in Joshua were also full of this kind of
language.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>Then
they devoted all in the city to destruction, both men and women, young and old…</i></b>”
(6:21)</li>
<li>“<b><i>And
all who fell that day, both men and women, were 12,000, all the people of Ai</i></b>”
(8:25)</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We have already discussed the implications of this “DTD” in
previous lessons.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>How is it that death can be a devotion, for example.</li>
<li>And, how do we reconcile a God-sanctioned war.</li>
<li>But we haven’t addressed the amount of violence.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
About all this violence and death, David Howard notes:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“The picture painted in this section is unequivocally one of
complete and swift annihilation of people throughout the entire region” – David
Howard.</li>
<li>He goes to say that the implication of these text is that
“Joshua and the Israelites left no survivors in the various cities” – David
Howard.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">Did the Israelites
really leave “none remaining”?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>And if they didn’t,
why does the text appear to say that they did?</b></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">Amorites:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
10:8 (ESV) — 8</span></b><span style="mso-bidi-font-family: "Times New Roman";">
And the <span style="font-variant: small-caps;">Lord</span> said to Joshua, “Do
not fear them, for I have given them into your hands. <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Not a man of them shall stand</i></b>
before you…t</span>he day when the <span style="font-variant: small-caps;">Lord</span>
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">gave
the Amorites over</i></b> to the sons of Israel (vs. 12)<o:p></o:p></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">-- BUT --<o:p></o:p></i></b></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
10:20 (ESV) — 20</span></b><span style="mso-bidi-font-family: "Times New Roman";">
When Joshua and the sons of Israel had finished striking them with a great blow
until they were wiped out, and when the <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">remnant that remained</i></b> of them had
entered into the fortified cities, <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Judges
1:35 (ESV) — 35</span></b><span style="mso-bidi-font-family: "Times New Roman";">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">The
Amorites persisted in dwelling</i></b> in Mount Heres, in Aijalon, and in
Shaalbim, but the hand of the house of Joseph rested heavily on them, and they
became subject to forced labor. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">Hebron:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
10:37 (ESV) — 37</span></b><span style="mso-bidi-font-family: "Times New Roman";">
and captured it [Hebron] and struck it with the edge of the sword, and its king
and its towns, and every person in it. <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">He left none remaining</i></b>, as he had
done to Eglon, and devoted it to destruction and <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">every person in it</i></b>. <o:p></o:p></span></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">-- BUT --<o:p></o:p></i></b></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Judges
1:10 (ESV) — 10</span></b><span style="mso-bidi-font-family: "Times New Roman";">
And Judah went against the <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Canaanites who lived in Hebron</i></b> (now
the name of Hebron was formerly Kiriath-arba), and they defeated Sheshai and
Ahiman and Talmai. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Jebusites:<o:p></o:p></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
11:3–4 & 8 (ESV) — 3</span></b><span style="mso-bidi-font-family: "Times New Roman";">
to the Canaanites in the east and the west, the Amorites, the Hittites, the
Perizzites, and <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">the Jebusites</i></b> in the hill country, and the Hivites under Hermon
in the land of Mizpah. <b>4</b> And they came out with all their troops, a
great horde, in number like the sand that is on the seashore, with very many
horses and chariots…<b style="mso-bidi-font-weight: normal;">8</b> And <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">they
struck them until he left none remaining</i></b>. <o:p></o:p></span></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">-- BUT --<o:p></o:p></i></b></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Judges
1:21 (ESV) — 21</span></b><span style="mso-bidi-font-family: "Times New Roman";">
But the people of Benjamin <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">did not drive out the Jebusites who lived in
Jerusalem</i></b>, so the Jebusites have lived with the people of Benjamin <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">in
Jerusalem to this day</i></b>. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Anakim:<o:p></o:p></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
11:22 (ESV) — 22</span></b><span style="mso-bidi-font-family: "Times New Roman";">
There was <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">none of the Anakim left in the land of the people of Israel</i></b>
[hill country]. Only in Gaza, in Gath, and in Ashdod did some remain. <o:p></o:p></span></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">-- BUT --<o:p></o:p></i></b></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
14:12 (ESV) — 12</span></b><span style="mso-bidi-font-family: "Times New Roman";">
So now give me [Caleb] this <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">hill country</i></b> of which the <span style="font-variant: small-caps;">Lord</span> spoke on that day, for you heard on
that day how the Anakim were there, with great fortified cities. It may be that
the <span style="font-variant: small-caps;">Lord</span> will be with me, and <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">I
shall drive them out</i></b> just as the <span style="font-variant: small-caps;">Lord</span>
said.” <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>General Citations:<o:p></o:p></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
10:40 (ESV) — 40</span></b><span style="mso-bidi-font-family: "Times New Roman";">
So Joshua <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">struck the whole land</i></b>, the hill country and the Negeb and the
lowland and the slopes, and all their kings. <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">He left none remaining</i></b>,
but devoted to destruction <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">all that breathed</i></b>, just as the <span style="font-variant: small-caps;">Lord</span> God of Israel commanded. <o:p></o:p></span></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">-- BUT --<o:p></o:p></i></b></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Judges
2:1–3 (ESV) — 1</span></b><span style="mso-bidi-font-family: "Times New Roman";">
Now the angel of the <span style="font-variant: small-caps;">Lord</span> went up
from Gilgal to Bochim. And he said, “I brought you up from Egypt and brought
you into the land that I swore to give to your fathers. I said, ‘I will never
break my covenant with you, <b>2</b> and you shall make no covenant <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">with
the inhabitants of this land</i></b>; you shall break down their altars.’ But
you have not obeyed my voice. What is this you have done? <b>3</b> So now I
say, <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">I
will not drive them out before you</i></b>, but <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">they shall become thorns in your
sides</i></b>, and their gods shall be a snare to you.” <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">So what are we to do
with these apparent contradictions?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>The choices seem to be:</li>
<li>(1) Panic and question the inerrancy claim of Scripture.</li>
<li>(2) Ignore them.</li>
<li>(3) Deny them.</li>
<li>(4) Look for a possible explanation.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Clearly (1), (2), and (3) are not the way to go.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>These choices might very well be signs of a weak and
uninformed faith.</li>
<li>Our faith should be stronger, more robust and more vigorous
than to ever be thrown of course by Scripture itself.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
It is always more likely the case that Scriptural concerns are
caused by the baggage or assumptions we bring to the way we look at Scripture.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>We need to remember that Scripture does not neatly fit into
our fleshly, self-centered, modern presuppositions.</li>
<li>“We cannot read the Hebrew Bible as if it were journalistic
or academic history such as might be written today. Such reading would
compromise the intentions, presuppositions, values, and poetics of the
literature and its authors” – John Walton.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We are left with choice (4) – look for a possible
explanation.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And here, we will look for an explanation in an ancient Near
Eastern context.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>ANE contextual
explanation:<o:p></o:p></u></b></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">What are we trying to
do?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>“When we compare the literature of the ancient Near East
with the Bible, we are ultimately trying to recover aspects of the ancient
cognitive environment that may help us understand the Israelite perspective a
little better. By catching a glimpse of how they thought about themselves and
their world, we sometimes discover ways that the Israelites would have thought
that differ totally from how we think” – John Walton.</li>
<li>The fact that there were ways in which Israelite thinking
was totally different from ours is very difficult for many Christians to
compute.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
One area where this ANE thinking differs from ours is in the
use of military language.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And it will be here that we will find a possible solution to
our problem.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Along with the OT examples under discussion, we need to look
at examples outside the OT.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This list is lifted in its entirety (verbatim) from Paul
Copan’s <i>Is God a Moral Monster?</i></li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
ANE Examples:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Egypt’s Tuthmosis III (later fifteenth century) boasted that
“the numerous army of Mitanni was overthrown within the hour, annihilated
totally, like those (now) not existent.”</li>
<ul>
<li>In fact, Mitanni’s forces lived on to fight in the fifteenth
and fourteenth centuries BC.</li>
</ul>
<li>Hittite king Mursilli II (who ruled from 1322–1295 BC)
recorded making “Mt. Asharpaya empty (of humanity)” and the “mountains of Tarikarimu
empty (of humanity).”</li>
<ul>
<li>The “Bulletin” of Ramses II tells of Egypt’s
less-than-spectacular victories in Syria (around 1274 BC). Nevertheless, he
announces that he slew “the entire force” of the Hittites, indeed “all the
chiefs of all the countries,” disregarding the “millions of foreigners,” which
he considered “chaff.”</li>
</ul>
<li>In the Merneptah Stele (ca. 1230 BC), Rameses II’s son
Merneptah announced, “Israel is wasted, his seed is not,”</li>
<ul>
<li>another premature declaration.</li>
</ul>
<li>Moab’s king Mesha (840/830 BC) bragged that the Northern
Kingdom of “Israel has utterly perished for always,”</li>
<ul>
<li>which was over a century premature. The Assyrians devastated
Israel in 722 BC.</li>
</ul>
<li>The Assyrian ruler Sennacherib (701–681 BC) used similar
hyperbole: “The soldiers of Hirimme, dangerous enemies, I cut down with the
sword; and not one escaped.”</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The similarity between the Israel’s OT language and claims
and their neighbors is obvious.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Does it teach us
anything that will help us?</b></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Scholars’ Take:<o:p></o:p></u></div>
<div class="MsoNormal">
Scholars suggest that Scripture, like ANE military historiography,
is hyperbolic.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Scripture is similar to other ancient historiography in
that it may use large numbers hyperbolically in military contexts” – David M.
Fouts (JETS 40/3).</li>
<li>“Again, the sweeping words ‘all,’ ‘young and old,’ and ‘men
and women’ were stock [ANE] expressions for totality, even if women and
children weren’t present” – Paul Copan.</li>
<li>“Joshua’s conventional warfare rhetoric was common in many
other ancient Near Eastern military accounts in the second and first millennia
BC. The language is typically exaggerated and full of bravado, depicting total
devastation” – Paul Copan.</li>
<li>“The author was being hyperbolic here in order to reiterate
the theological point made many times in the book that God was indeed giving
Israel the entire land” – David Howard.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">Can something be
hyperbole and historical?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>Yes.</li>
<li>“The use of figurative language, including numerical
hyperbole, does not mitigate the historical reliability of an account” – David
M Fouts (JETS 40/3).</li>
<li>Remember, this is an ANE military account <b><i>NOT</i></b>
a report from Afghanistan.</li>
<li>They had different literary conventions and concerns.</li>
<li>It is we moderns who are concerned today about getting
casualty reports with exact numbers.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In fact, Richard Averbeck says:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Yes, it is true that conservative evangelical scholars
naturally give the text the benefit of the doubt in terms of historical,
theological, and compositional integrity. Guilty as charged! But evangelicals
do not see this as an intellectual or methodological weakness. No, it is a
strength and, in fact, a critical procedural advantage because we patiently
stay with the text, <b>allowing the
(re)working of our understanding as we do our research</b>”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">Do Joshua and his
book mislead the reader?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Not at all. He was speaking the language that everyone in
his day would have understood. Rather than trying to deceive, Joshua was just
saying he had fairly well trounced the enemy” – Paul Copan.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In fact, the ANE reader of Joshua and Judges would not be
troubled at all with Joshua’s words from Joshua 23.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
23:12–13 (ESV) — 12</b>
For if you turn back and <b><i>cling to the remnant of these nations
remaining among you</i></b> and make marriages with them, so that you associate
with them and they with you, <b>13</b> know for certain that the <span style="font-variant: small-caps;">Lord</span> your God will no longer drive out
these nations before you, but they shall be a snare and a trap for you, a whip
on your sides and thorns in your eyes, until you perish from off this good
ground that the <span style="font-variant: small-caps;">Lord</span> your God has
given you.</li>
<li>Joshua himself “<i>matter-of-factly
assumes</i> the continued existence of Canaanite peoples that could pose a
threat to Israel” – Paul Copan.</li>
<ul>
<li>The same Joshua that “<b><i>left none remaining</i></b>”.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">NOTE</b> – An ANE contextual
understanding of things like the sun standing still and military language can
help clear the way to the Gospel for the skeptical seeker.<o:p></o:p></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-35131672553717067592014-01-16T20:21:00.002-05:002014-01-16T20:21:52.472-05:00Joshua 10 & 11 – God’s Sovereignty and Conquest<div class="MsoNormal">
Our text today documents the remainder of the Southern
campaign and the whole of the Northern campaign.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>There are some apologetic concerns about the completion of
this Conquest we may address at the end.</li>
<li>But before that, our text reveals something remarkable…</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Canaan’s devotion to destruction and Israel’s obedience to
this devotion are intricately woven around God’s Will and Sovereignty.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This all comes together in one verse in Joshua 11 –<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
11:20 (ESV) — 20</b>
For it was <b><i>the <span style="font-variant: small-caps;">Lord</span>’s doing</i></b>
to harden their hearts that they should come against Israel in battle, in order
<b><i>that
they should be devoted to destruction</i></b> [DTD] and should receive no mercy
but be destroyed, <b><i>just as the <span style="font-variant: small-caps;">Lord</span> commanded
Moses</i></b>.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This text links God’s Will and Sovereignty to Israel’s obedience
and Canaan’s “DTD” in a causal chain.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><u>God’s Will</u> – “<b><i>The Lord commanded Moses</i></b>” and Joshua
that the Canaanites are to be “<b><i>DTD</i></b>”.</li>
<ul>
<li>This command to Moses expressed the Will of God.</li>
<li>It was to be obeyed.</li>
</ul>
<li><u>God’s Sovereignty</u> – To this end, “<b><i>it
was the Lord’s doing to</i></b> <b><i>harden their hearts</i></b>”.</li>
<ul>
<li>God’s act of hardening was to ensure they would “<b><i>come
against Israel in battle</i></b>”.</li>
<li>This would then lead to their being “<b><i>devoted to destruction</i></b>”.</li>
<li>The very thing God Willed in His giving of the Promise Land
to Abrahams descendants.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>God’s Will:<o:p></o:p></u></b></div>
<div class="MsoNormal">
God had made it clear to Moses and Joshua His Will
concerning the Canaanites:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Deuteronomy
7:2 (ESV) — 2</b>
and when the <span style="font-variant: small-caps;">Lord</span> your God gives
them over to you, and you defeat them, then <b><i>you must devote them to complete
destruction</i></b>. You shall make no covenant with them and show no mercy to
them.</li>
<li><b>Deuteronomy
20:16–17 (ESV) — 16</b>
But in the cities of these peoples that the <span style="font-variant: small-caps;">Lord</span>
your God is giving you for an inheritance, you shall save alive nothing that
breathes, <b>17</b> but <b><i>you shall devote them to complete
destruction</i></b>, the Hittites and the Amorites, the Canaanites and the
Perizzites, the Hivites and the Jebusites, as the <span style="font-variant: small-caps;">Lord</span> your God has commanded,</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">Why was this God’s
will?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>We do have some clues as to why God would will Canaanite
destruction.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">Curse</span></u><b><span style="mso-bidi-font-family: "Times New Roman";"> </span></b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">– </span><span style="mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Genesis
9:22 & 25 (ESV) — 22</b>
And Ham, the father of Canaan, saw the nakedness of his father and told his two
brothers outside… <b>25</b> he said, “<b><i>Cursed be Canaan</i></b>; a servant of
servants shall he be to his brothers.”</li>
<li><b>Genesis
10:15–20 (ESV) — 15</b>
Canaan fathered Sidon his firstborn and Heth, <b>16</b> and the Jebusites, the
Amorites, the Girgashites, <b>17</b> the Hivites, the Arkites, the Sinites, <b>18</b>
the Arvadites, the Zemarites, and the Hamathites. Afterward the clans of the
Canaanites dispersed. <b>19</b> And the territory of the Canaanites extended
from Sidon in the direction of Gerar as far as Gaza, and in the direction of
Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. <b>20</b> These are the
sons of Ham, by their clans, their languages, their lands, and their nations.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Might
the curse have had a present and future connotation or at the very least been a
foreshadowing?<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>Especially if “curse” here refers to the
consequences of one’s sin/disobedience.</li>
<li>This connection becomes all the more acute with the
description of Ham’s offspring and their territory.</li>
<li>The very peoples and land under Conquest in Joshua
10 and 11.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">Covenant Faithfulness</span></u><b><span style="mso-bidi-font-family: "Times New Roman";"> </span></b><span style="mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Genesis
12:6–7 (ESV) — 6</b>
Abram passed through the land to the place at Shechem, to the oak of Moreh. At
that time <b><i>the Canaanites were in the land</i></b>. <b>7</b> Then the <span style="font-variant: small-caps;">Lord</span> appeared to Abram and said, “<b><i>To
your offspring I will give this land.</i></b>” So he built there an altar to
the <span style="font-variant: small-caps;">Lord</span>, who had appeared to him.</li>
<li><b>Exodus
3:16–17 (ESV) — 16</b>
Go and gather the elders of Israel together and say to them, ‘The <span style="font-variant: small-caps;">Lord</span>, the God of your fathers, the God
of Abraham, of Isaac, and of Jacob, has appeared to me, saying, “I have
observed you and what has been done to you in Egypt, <b>17</b> and <b><i>I
promise that I will bring</i></b> you up out of the affliction of Egypt <b><i>to
the land of the Canaanites</i></b>, the Hittites, the Amorites, the Perizzites,
the Hivites, and the Jebusites, a land flowing with milk and honey.” ’</li>
<li><b>Exodus
13:11 (ESV) — 11</b>
“When the <span style="font-variant: small-caps;">Lord</span> <b><i>brings
you into the land of the Canaanites, as he swore</i></b> to you and your
fathers, and shall give it to you,</li>
<li><b>Leviticus
25:38 (ESV) — 38</b>
I am the <span style="font-variant: small-caps;">Lord</span> your God, who
brought you out of the land of Egypt <b><i>to give you the land of Canaan, and to be
your God</i></b>.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">God’s
promise and faithfulness to –<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>Bring</i></b>”
His people (His elect) out of exile</li>
<li>To return them to the Promised Land</li>
<li>Are themes that carry forward all the way through
the NT</li>
<ul>
<li>The church, resurrection, new creation, etc.</li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">Judgment</span></u><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;"> –</span><span style="mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Genesis
15:16 (ESV) — 16</b>
And they shall come back here in the fourth generation, <b><i>for the iniquity of the Amorites
is not yet complete</i></b>.”</li>
<li><b>Exodus
22:20 (ESV) — 20</b>
“Whoever <b><i>sacrifices to any god</i></b>, other than the <span style="font-variant: small-caps;">Lord</span> alone, <b><i>shall be devoted to destruction</i></b>.</li>
<li><b>Leviticus
18:24–25 (ESV) — 24</b>
“Do not make yourselves unclean by any of these things, for by <b><i>all
these the nations I am driving out before you have become unclean</i></b>, <b>25</b>
and the land became unclean, so that <b><i>I punished its iniquity</i></b>, and the
land vomited out its inhabitants.</li>
<li><b>Deuteronomy
18:12 (ESV) — 12</b>
for whoever does these things is an abomination to the <span style="font-variant: small-caps;">Lord</span>. And <b><i>because of these abominations the <span style="font-variant: small-caps;">Lord</span> your God is driving them out</i></b>
before you.</li>
</ul>
<br />
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<o:p></o:p></div>
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<br /></div>
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The abominations included (Leviticus 18 and Deuteronomy 18):<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Incest</li>
<li>Homosexuality</li>
<li>Bestiality</li>
<li>Child sacrifice</li>
<li>Divination</li>
<li>Fortune telling</li>
<li>Interpreting omens</li>
<li>Sorcery</li>
<li>Necromancy (speaking to the dead)</li>
<li>Idolatry</li>
</ul>
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<o:p></o:p></div>
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<o:p></o:p></div>
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<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">Was God’s will done?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
10:28 (ESV) — 28</b>
As for Makkedah, Joshua captured it on that day and struck it, and its king,
with the edge of the sword. He <b><i>devoted to destruction</i></b> every person
in it; he left none remaining. And he did to the king of Makkedah just as he
had done to the king of Jericho.</li>
<li><b>Joshua
10:35 (ESV) — 35</b>
And they captured it on that day, and struck it with the edge of the sword. And
he <b><i>devoted
every person in it to destruction</i></b> that day, as he had done to Lachish.</li>
<li><b>Joshua
10:37 (ESV) — 37</b>
and captured it and struck it with the edge of the sword, and its king and its
towns, and every person in it. He left none remaining, as he had done to Eglon,
and <b><i>devoted
it to destruction</i></b> and every person in it.</li>
<li><b>Joshua
10:39 (ESV) — 39</b>
and he captured it with its king and all its towns. And they struck them with
the edge of the sword and <b><i>devoted to destruction</i></b> every person
in it; he left none remaining. Just as he had done to Hebron and to Libnah and
its king, so he did to Debir and to its king.</li>
<li><b>Joshua
10:40 (ESV) — 40</b>
So Joshua struck the whole land, the hill country and the Negeb and the lowland
and the slopes, and all their kings. He left none remaining, but <b><i>devoted
to destruction</i></b> all that breathed, just as the <span style="font-variant: small-caps;">Lord</span> God of Israel commanded.</li>
<li><b>Joshua
11:11 (ESV) — 11</b>
And they struck with the sword all who were in it, <b><i>devoting them to destruction</i></b>;
there was none left that breathed. And he burned Hazor with fire.</li>
<li><b>Joshua
11:12 (ESV) — 12</b>
And all the cities of those kings, and all their kings, Joshua captured, and
struck them with the edge of the sword, <b><i>devoting them to destruction</i></b>, just
as Moses the servant of the <span style="font-variant: small-caps;">Lord</span>
had commanded.</li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
And the author of Joshua makes clear that this “DTD” was
done in accordance with God’s will.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
11:15 (ESV) — 15</b>
Just <b><i>as
the <span style="font-variant: small-caps;">Lord</span> had commanded</i></b>
Moses his servant, so Moses commanded Joshua, and <b><i>so Joshua did</i></b>. He l<b><i>eft
nothing undone of all that the <span style="font-variant: small-caps;">Lord</span>
had commanded</i></b> Moses.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">BTW</b> – Understanding
God’s will here demonstrates that God was not planning <i style="mso-bidi-font-style: normal;">as</i> history unfolded.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>He always knew exactly the who, what, and when.</li>
<li>All of which were preparing the way for Christ.</li>
<li>And this leads us to the how.</li>
</ul>
<o:p></o:p><br />
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<o:p></o:p></div>
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<o:p></o:p></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><u>God’s Sovereignty:<o:p></o:p></u></b></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">What is God’s
Sovereignty?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>“The fact that God is free and able to do all that he wills;
that he reigns over all creation and that his will is the final cause of all
things” – Martin Manser.</li>
<li>“By his sovereignty we mean the authority of his power over
creation” – Michael Bird.</li>
<li><b>Psalm
135:6 (ESV) — 6</b>
Whatever the <span style="font-variant: small-caps;">Lord</span> pleases, he
does, in heaven and on earth, in the seas and all deeps.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We noted earlier an expression of this sovereignty, “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">it
was the Lord’s doing to</i></b> <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">harden their hearts</i></b>”.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This language is similar to God’s hardening of Pharaoh’s
heart in Exodus.</li>
<li>And it parallels God’s stirring of Cyrus’ spirit.</li>
<li><b>Ezra
1:1 (ESV) — 1</b>
In the first year of Cyrus king of Persia, that the word of the <span style="font-variant: small-caps;">Lord</span> by the mouth of Jeremiah might be
fulfilled, <b><i>the <span style="font-variant: small-caps;">Lord</span> stirred up the
spirit of Cyrus</i></b> king of Persia, so that he made a proclamation
throughout all his kingdom…</li>
<ul>
<li>Cyrus went on to “allow” and fund the rebuilding of
the Temple.</li>
</ul>
</ul>
<o:p></o:p><br />
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<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">God’s power over earth’s rulers is expressed well in
Proverbs.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Proverbs
21:1 (ESV) — 1</b>
The king’s heart is a stream of water in the hand of the <span style="font-variant: small-caps;">Lord</span>; he turns it wherever he will.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Judicial Hardening:<o:p></o:p></u></div>
<div class="MsoNormal">
In the case of the Canaanites and Pharaoh “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">it
was the Lord’s doing to</i></b> <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">harden their hearts</i></b>”.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This action of God’s sovereignty is often called “judicial
hardening”.</li>
<li>God is exercising His sovereignty over a “<b><i>king’s
heart</i></b>” to accomplish His will.</li>
</ul>
<o:p></o:p><br />
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<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">BTW</b> – “Don’t
think you can escape this God by running into the New Testament; you will meet
the same God there (Heb. 3:12–13)” – Dale Davis. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The topic of God’s Sovereignty raises some important
questions.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Did God leave the
fulfillment of His will for the Promised Land up to His creatures?</b></li>
<li><b>Or, did He sovereignly
predestinate events, outcomes and behaviors?</b></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>God’s Action:<o:p></o:p></u></div>
<div class="MsoNormal">
In one sense, the Bible understands the Conquest as God’s
work and His predestination.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>His direct and personal causative action in the details of
the Conquest.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Scripture puts in this way –<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Exodus
23:23 (ESV) — 23</b>
“When <b><i>my angel goes before you and brings you</i></b> to the Amorites and the
Hittites and the Perizzites and the Canaanites, the Hivites and the Jebusites, <b><i>and I
blot them out</i></b>,</li>
<li><b>Exodus
23:29–30 (ESV) — 29</b>
<b><i>I
will not drive them out</i></b> from before you in one year, lest the land
become desolate and the wild beasts multiply against you. <b>30</b> <b><i>Little
by little I will drive them out</i></b> from before you, until you have
increased and possess the land.</li>
<li><b>Exodus
33:2 (ESV) — 2</b> <b><i>I
will send an angel before you</i></b>, and <b><i>I will drive out the Canaanites</i></b>, the
Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites.</li>
<li><b>Exodus
34:11 (ESV) — 11</b>
“Observe what I command you this day. Behold, <b><i>I will drive out before you the
Amorites</i></b>, the Canaanites, the Hittites, the Perizzites, the Hivites,
and the Jebusites.</li>
<li><b>Joshua
1:2–3 (ESV) — 2</b>
“Moses my servant is dead. Now therefore arise, go over this Jordan, you and
all this people, into the land that I am giving to them, to the people of
Israel. <b>3</b> Every place that the sole of your foot will tread upon <b><i>I
have given to you, just as I promised </i></b>to Moses.</li>
<li><b>Joshua
10:8 (ESV) — 8</b>
And the <span style="font-variant: small-caps;">Lord</span> said to Joshua, “Do
not fear them, for <b><i>I have given them into your hands.</i></b> Not a man of them shall
stand before you.”</li>
<li><b>Joshua
10:11 (ESV) — 11</b>
And as they fled before Israel, while they were going down the ascent of
Beth-horon, <b><i>the <span style="font-variant: small-caps;">Lord</span> threw down large
stones</i></b> from heaven on them as far as Azekah, and they died. There were
more who died because of the hailstones than the sons of Israel killed with the
sword.</li>
<li><b>Joshua
10:12 (ESV) — 12</b>
At that time Joshua spoke to the <span style="font-variant: small-caps;">Lord</span>
in the day <b><i>when the <span style="font-variant: small-caps;">Lord</span> gave the
Amorites over to the sons of Israel</i></b>, and he said in the sight of
Israel, “Sun, stand still at Gibeon, and moon, in the Valley of Aijalon.”</li>
</ul>
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<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Yet, God’s Sovereignty and predestination operates in the
context of man’s actions.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Man’s <b>natural ability</b>
(different from <b>moral ability</b>) to be
causative somehow compliments God’s Sovereignty.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The two come together in the following verses:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
10:25–26 (ESV) — 25</b>
And Joshua said to them, “Do not be afraid or dismayed; be strong and
courageous. For thus <b><i>the <span style="font-variant: small-caps;">Lord</span>
will do to all your enemies</i></b> against whom you fight.” <b>26</b> And
afterward <b><i>Joshua struck them and put them to death</i></b>, and he hanged them on
five trees. And they hung on the trees until evening.</li>
<li><b>Joshua
10:42 (ESV) — 42</b>
And <b><i>Joshua
captured all these kings</i></b> and their land at one time, <b><i>because
the <span style="font-variant: small-caps;">Lord</span> God of Israel fought</i></b>
for Israel.</li>
<li><b>Joshua
11:6 (ESV) — 6</b>
And the <span style="font-variant: small-caps;">Lord</span> said to Joshua, “Do
not be afraid of them, for tomorrow at this time <b><i>I will give over all of them</i></b>,
slain, to Israel. <b><i>You shall hamstring their horses</i></b> and burn their chariots with
fire.”</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Man’s Actions:<o:p></o:p></u></div>
<div class="MsoNormal">
The writer of Joshua also explicitly attributes Conquest to
the actions of man.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Scripture puts it this way –<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
10:34–35 (ESV) — 34</b>
<b><i>Then
Joshua and all Israel</i></b> with him passed on from Lachish to Eglon. And <b><i>they
laid siege</i></b> to it and fought against it. <b>35</b> And <b><i>they
captured it</i></b> on that day, and <b><i>struck it with the edge of the sword</i></b>.</li>
<li><b>Joshua
10:40 (ESV) — 40</b>
So <b><i>Joshua
struck the whole land</i></b>, the hill country and the Negeb and the lowland
and the slopes, and all their kings. <b><i>He left none</i></b> remaining…</li>
<li><b>Joshua
11:16 (ESV) — 16</b>
So <b><i>Joshua
took all that land</i></b>, the hill country and all the Negeb and all the land
of Goshen and the lowland and the Arabah and the hill country of Israel and its
lowland</li>
<li><b>Joshua
11:18 (ESV) — 18</b>
<b><i>Joshua
made war a long time</i></b> with all those kings.</li>
<li><b>Joshua
11:23 (ESV) — 23</b>
So <b><i>Joshua
took the whole land</i></b>, according to all that the <span style="font-variant: small-caps;">Lord</span> had spoken to Moses. And Joshua gave it for an inheritance
to Israel according to their tribal allotments…</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">BTW</span></b><span style="mso-bidi-font-family: "Times New Roman";"> – though God hardened the
Canaanites’ hearts, Scripture also shows <i style="mso-bidi-font-style: normal;">their</i>
causative actions as well.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Here is
but one example –</li>
<li><b>Joshua
11:4–5 (ESV) — 4</b>
And <b><i>they
came out</i></b> with all their troops, a great horde, in number like the sand
that is on the seashore, <b><i>with very many horses and chariots</i></b>. <b>5</b>
And all these <b><i>kings joined their forces</i></b> and came and <b><i>encamped together</i></b> at the
waters of Merom to fight against Israel.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
It is clear that God uses means to accomplish His Will.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And along with His Sovereign actions in creation – including
hardening the hearts of the Canaanites – He also uses the actions of His
creatures.</li>
<li>God gave the Promised Land but Joshua took the Promise Land.</li>
<li>God hardened Canaanite hearts but the Canaanites allied
together to fight Israel.</li>
<li>The two, God’s Sovereignty and man’s action, mysteriously go
together.</li>
<li>This is no different in the NT.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Dale Davis has some wise words about this mystery.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Divine sovereignty does not negate human activity but
stimulates it” – Dale Davis.</li>
<li>“God’s sovereignty is not a doctrine that shackles us but a
reality that liberates us, not a cloud that stifles but an elixir that
invigorates” – Dale Davis.</li>
</ul>
<o:p></o:p><br />
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<o:p></o:p></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-50242522628819094382014-01-07T19:14:00.000-05:002014-01-07T19:14:58.766-05:00Joshua 10:12-15 – Did The Sun Stand Still?<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">We have dealt with the cutting off of the Jordan
River.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>We’ve dealt with the appearance of the Divine
Warrior.</li>
<li>We’ve dealt with the collapse of the wall of
Jericho.</li>
<li>And last week we even dealt with God throwing hailstones
down on the Amorites.</li>
<li>But, the claim that the sun stood still “eclipses”
them all.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">Perhaps this is because such an event would
literally be “universal” in scope.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Maybe because such an event would surely have
massive cosmological implications and repercussions.</li>
<li>“A phenomenon of colossal magnitude” – David
Howard.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">So
how are we to understand this text?<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>We are going to look at three views (there are
others).</li>
<li>A literal view advocated by Marten Woudstra.</li>
<li>The “poetic expressions” view advocated by David
Howard.</li>
<li>The “celestial omen” view advocated by John Walton.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
</div>
<div class="MsoNormal" style="-webkit-text-stroke-width: 0px; color: black; font-family: Times; font-size: medium; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: normal; orphans: auto; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;">
<div style="margin: 0px;">
<b>Joshua 10:12–15 (ESV) — 12</b> At that time Joshua spoke to the <span style="font-variant: small-caps;">Lord</span> in the day when the <span style="font-variant: small-caps;">Lord</span> gave the Amorites over to the sons of Israel, and he said in the sight of Israel, “Sun, stand still at Gibeon, and moon, in the Valley of Aijalon.” <b>13</b> And the sun stood still, and the moon stopped, until the nation took vengeance on their enemies. Is this not written in the Book of Jashar? The sun stopped in the midst of heaven and did not hurry to set for about a whole day. <b>14</b> There has been no day like it before or since, when the <span style="font-variant: small-caps;">Lord</span> heeded the voice of a man, for the <span style="font-variant: small-caps;">Lord</span> fought for Israel. <b>15</b> So Joshua returned, and all Israel with him, to the camp at Gilgal.<o:p></o:p></div>
<div style="margin: 0px;">
<br /></div>
</div>
<br />
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">1) LITERAL VIEW<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Marten Woudstra says “the language that Joshua uses in
addressing the sun and moon is the language of ordinary observation”.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>He states that this observational language is the kind
“still used today in the scientific age”.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The implication of this “observational language” is
straightforward – <o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>Joshua asks for the sun to “<b><i>stand still</i></b>” and the
writer of Joshua declares that Joshua observed that, in fact, the sun “<b><i>stood
still</i></b>” (vs. 13).</li>
<li>Joshua asks for the moon to “<b><i>stand still</i></b>” and the
writer of Joshua declares that Joshua observed that the moon “<b><i>stopped</i></b>”
(vs. 13).</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Furthermore, Joshua observed that –<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>Looking east, he could see that the sun stood still “<b><i>at
Gibeon</i></b>” (vs. 12)</li>
<li>Looking west, he could see that the moon stopped “<b><i>in the
Valley of Aijalon</i></b>” (vs. 12)</li>
<li>This bit of detail even lets us know that this event
occurred very early in the morning.</li>
<ul>
<li>Perhaps as they were about to ambush the Amorites.</li>
</ul>
<li>“It is obvious”, says Woudstra, that “there was a halting of
the sun and a delay in its going down. This allowed Israel to complete its
campaign against the fleeing enemy.”</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Therefore, “The long day must be seen as one of several
instances of fact…”<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>And given a “biblical view of the world” one should take a
“rather literal view of the events reported here”.</li>
<li>Woudstra even recommends that attempts to rationalize this
story for “the modern scientific mind should be avoided”.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">BTW</b> – If this interpretation
is correct, the miracle is way bigger than stated.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>If the sun and moon literally stood still that would
mean the earth stopped spinning.</li>
<li>This would have disastrous consequences - http://www.universetoday.com/66570/what-would-happen-if-the-earth-stopped-spinning/</li>
<li>God would also have had to protect the earth from these disastrous
affects.</li>
</ul>
</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Woudstra does leave the door open for other options.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>He says that the text could also be explained “on the basis
of proper philological considerations”.</li>
<li>In other words, explanations derived from study of, and
understanding of the text itself.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">2) FIGURATIVE POETIC
EXPRESSIONS VIEW<o:p></o:p></b></div>
<div class="MsoNormal" style="margin-left: -15.0pt;">
<br /></div>
<div class="MsoNormal">
David Howard advocates what he calls the “poetic
expressions” view.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>A view that is actually based on “philological
considerations”.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This view suggests that, given the poetic nature of the
text, “that it was never intended to be taken literally”.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>The text actually “describes the battle”.</li>
<li>But its description is in “cosmic terms”.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This is seen elsewhere in Scripture.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li><b>Judges
5:20 (ESV) — 20</b>
From heaven the stars fought, from their courses they fought against Sisera.</li>
<li><b>Habakkuk
3:11 (ESV) — 11</b>
The sun and moon stood still in their place at the light of your arrows as they
sped, at the flash of your glittering spear.</li>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Howard
says that “no one suggests” these two are literal events.<o:p></o:p></span></div>
<div class="MsoNormal">
<ul>
<li>They
are “figurative expressions in poetic form”.</li>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">These
“figurative expressions in poetic form” describe –<o:p></o:p></span></div>
<div class="MsoNormal">
<ul>
<li>“Yahweh’s victory over the Canaanites (in the first case) or
the awesomeness of Yahweh’s appearance (in the second case).”</li>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman";">Prose
to Poetry:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">How does this approach
understand Joshua 10:12-15?<o:p></o:p></span></b></div>
<div class="MsoNormal">
<ul>
<li>It plays out as follows – “prose account” followed by
“poetic expression” account:</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The moon –<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>We know the march was all-night – “<b><i>marched up all night from Gilgal</i></b>”
(vs. 9).</li>
<ul>
<li>The prose account.</li>
</ul>
<li>We know that the terrain between Gilgal and Gibeon is
extremely harsh.</li>
<ul>
<li>Especially for an entire army to traverse.</li>
</ul>
<li><b>So how were the
Israelite soldiers able to quickly navigate the hill country in the middle of
the night?</b></li>
<li>Their march was made possible because of the moonlight – a
full moon as we will see later.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">How do we know?<o:p></o:p></b></div>
<div class="MsoNormal">
<ul>
<li>Because the “poetic expression” of this historical fact is
given in verse 13.</li>
<li>“…<b><i>and
the moon stopped, until the nation took vengeance on their enemies.</i></b>”</li>
<ul>
<li>The
“poetic expression” of the prose account</li>
</ul>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The sun – <o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>The battle, which took place during the day, is described
succinctly in verses 10-11.</li>
<li>The Amorites were thrown “<b><i>into a panic</i></b>”.</li>
<li>The Amorites were struck with “<b><i>a great blow at Gibeon</i></b>”.</li>
<li>The Amorites were chased some distance after the battle at
Gibeon.</li>
<li>The text says there were chased to the “<b><i>ascent of Beth-horon</i></b>”.</li>
<li>And chased even “<b><i>as far as Azekah and Makkedah</i></b>”.</li>
<li>This is the prose account of the battle.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But a battle that took just two verses to describe actually
took all day.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li><b>How do we know?</b></li>
<li>Because the “poetic expression” of the prose text says –</li>
<li>“<b><i>And the sun stood still…until the nation took vengeance on their
enemies</i></b>”.</li>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
John Howard puts it like this:<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>“The entire battle, which was a lengthy one and which
concluded ‘at sunset’ (v. 27), is described in the poetic text as the sun’s
stopping in the middle of the sky and delaying setting for a full day.”</li>
<li>He understands all of Joshua 10 to take place on the same
day, but this is not necessary.</li>
<ul>
<li>That would put verse 15 “out of place chronologically” –
Howard.</li>
<li>We will deal with that next week.</li>
</ul>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This argument continues by showing that this pattern – “prose
account” followed by “poetic expression” account – is found elsewhere in
Scripture.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>For example, Howard says Exodus 15:1-18 is the poetic
expression “of the events that are told in a prose narrative in Exodus 14”.</li>
<li>And that Judges 5 is the poetic expression of “the prose
text in Judges 4”.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
David Howard’s summary:<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>“The suggestion of a figurative interpretation is not a
denial that God could perform such a miracle, and one does not need to accept
the figurative view because of any concern over scientific problems. God rules
over all natural laws and can do whatever he chooses to do. The figurative view
is suggested because of the literary features mentioned above, not because of
any concern over God’s sovereignty over nature.”</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">3) CELESTIAL OMEN VIEW<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
John Walton advocates the “celestial omen” view (<i style="mso-bidi-font-style: normal;">Ancient Near Eastern Thought and the OT</i>).<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>This view finds its support not necessarily in the Bible but
from an understanding of the context in which the Bible was written – ancient
Near Eastern culture.</li>
<li>This view cautions us to be aware when we “are reading the
biblical text through our own modern (and therefore anachronistic) grid”.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Given its ANE context, Walton says, “I propose that Joshua
10 operates in the world of omens, not physics”.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>The question to ask is not “what it would mean to us for the
sun and moon to stop”.</li>
<li>But rather ask what it would mean to the ancients.</li>
<li>He argues that this language is the language of ancient
“celestial omens”.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Walton begins his explanation by first explaining the
ancient Near East view of a month.<o:p></o:p></div>
<div class="MsoNormal">
<br />
<ul>
<li>They didn’t look at the duration of a month as we do.</li>
<li>The “months were not standardized in length, but varied
according to the phases of the moon.”</li>
<li>A new month began with the “first appearance of the new moon”
– different from a full moon.</li>
<li>A full moon was in the middle of a month.</li>
<ul>
<li>It was “identified by the fact that the moon set just
minutes after the sun rose”.</li>
</ul>
<li>The day a full moon occurred indicated “how many days the
month would have”.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
He then explains how the ANE interpreted the moon cycles and
their relationship with the sun.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>“The Mesopotamian celestial omens use verbs like ‘wait,’
‘stand,’ and ‘stop’ to record the relative movements and positions of the
celestial bodies”.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
One such movement was known as “opposition”.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>“Opposition” occurred with the appearance of the “moon and
sun simultaneously on opposite horizons”.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The ANE way of describing opposition –<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>“When the moon and/or sun do not <b><u>wait</u></b>, the moon sinks over the horizon before the sun rises
and no opposition occurs.”</li>
<li>“When the moon and sun <b><u>wait
or stand</u></b>, it indicates that the opposition occurs for the determination
of the full moon day.”</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Importantly, when “opposition” occurred it was seen as a
“celestial omen”.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>“Opposition” on the 14<sup>th</sup> day was a good omen.</li>
<ul>
<li>It meant the month would be a “full-length” month “made up
of full-length days”.</li>
<li>Under these conditions “all would be in harmony”.</li>
</ul>
<li>“Opposition” on the wrong day “was believed to be an omen of
all sorts of disaster, including military defeat and overthrow of cities”.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Walton cites specific examples of the omens assigned to
“opposition”.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>“If on the 14th day the moon and sun are seen together: the
speech of the land will become reliable; the land will become happy (517: 6–
7).”</li>
<li>“If on the 15th day the moon and sun are seen together: a
strong enemy will raise his weapons against the land; the enemy will tear down
the city gate (173: 1– 4).”</li>
<li>“If the moon does not wait for the sun but sets: raging of
lions and wolves (91: 1– 2; see also 174: 4; 295: 1; and 481: 4).”</li>
<li>“If the moon is fast (= stands) in its course: business will
diminish— on the 15th day it will be seen with the sun (295: 7– 8; see also
252: r. 3).”</li>
<li>“If the moon is hasty in its movements: business will
diminish (173: 7).”</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">How does this relate
to our text?<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We know that the sun was “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">at Gibeon</i></b>” – in the east.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>We know that the moon was “<b><i>in the Valley of Aijalon</i></b>”
– in the west.</li>
<li>This, as we saw earlier, would put the event in the early
morning.</li>
<li>Because of this we have an occurrence of “opposition”.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
And given the ANE context, Walton argues that the language used
to describe this “opposition” is “celestial omen” language.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>“<b><i>sun, stand still</i></b>”</li>
<li>“<b><i>and moon</i></b>” stand still (implied)</li>
<li>“<b><i>the sun stood still</i></b>”</li>
<li>“<b><i>the moon stopped</i></b>”</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
So what we have in Joshua 10:12-15 is God using “celestial
omens” to declare doom to the Amorites.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>He is, after all, Israel’s Divine Warrior and sovereign
creator of the universe.</li>
<li>And He had already told Joshua, “<b><i>Do not fear them, for I have given
them into your hands</i></b>” (vs. 8).</li>
<li><b>Could He not also
used the heavens to declare to the Amorites their pending defeat?</b></li>
<ul>
<li>He told Joshua, why not “tell” the Amorites to His glory.</li>
</ul>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">BTW – Don’t the Psalms
speak of “celestial omens”?<o:p></o:p></b></div>
<div class="MsoNormal">
<ul>
<li><b>Psalm
19:1 (ESV) — 1</b>
The heavens declare the glory of God, and the sky above proclaims his
handiwork.</li>
<li><b>Psalm
76:7–8 (ESV) — 7</b>
But you, you are to be feared! Who can stand before you when once your anger is
roused? <b>8</b> From the heavens you uttered judgment; the earth feared and was
still,</li>
<li><b>Psalm
97:6 (ESV) — 6</b>
The heavens proclaim his righteousness, and all the peoples see his glory.</li>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We have more than that.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>We also have Joshua (and the Israelites) looking back and
reflecting on the “celestial omen” and it’s meaning.</li>
<li>Our text’s poetic description of the “celestial omen” is Israelite
praise to God.</li>
<li>It indicates that the Israelites saw the “celestial omen” as
a sign of favor from God.</li>
<ul>
<li>From the heavens to the earth (hailstones), God was declaring
for Israel.</li>
</ul>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But wait there is more.<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>Walton suggests that Joshua was familiar with these
“celestial omens” <i>before</i> the omen
appeared.</li>
<li>We know this, because under Walton’s view, Joshua asked for
it.</li>
<li>Joshua’s “knowledge of the Amorites’ dependence on omens may
have led him to ask the Lord for one that he knew would deflate their morale” –
Walton.</li>
<li>“<b><i>At
that time Joshua spoke to the <span style="font-variant: small-caps;">Lord…</span></i></b><span style="font-variant: small-caps;">” (vs. 12).</span></li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">And isn’t this really
the focus of our text?<o:p></o:p></b></div>
<div class="MsoNormal">
<ul>
<li>Joshua’s asking and God’s answer.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>Focus on the
Focus:<o:p></o:p></u></b></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
10:14 (ESV) — 14</span></b><span style="mso-bidi-font-family: "Times New Roman";">
There has been no day like it before or since, when <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">the <span style="font-variant: small-caps;">Lord</span> heeded the voice of a man, for the <span style="font-variant: small-caps;">Lord</span> fought for Israel</i></b>.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
David Howard picks up on the focus of this story:<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>“There was never a day like this one before or since, not
because of some extraordinary astronomical phenomenon, but because the Lord
listened to the voice of a man and fought for Israel.”</li>
<li>“This is an excellent example of the power of one person’s
influence and of the power of prayer.”</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Ralph Davis says of this focus:<o:p></o:p></div>
<div class="MsoNormal">
<ul>
<li>“Astounding! Isn’t it still amazing that God listens to the
voice of a man or woman who comes to him? Doesn’t this view of prayer both
rebuke both the flippancy and tedium with which we often approach the Great
King? Ought we not catch our breath to think that the God who is seated on high
(Ps. 113:5) stoops down and bends his ear to lips of dust and ashes? ‘When he
calls to me, I will answer him’ (Ps. 91:15); who ever heard of a God like
that?”</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">Another angle entails
understanding why Joshua would even ask God for this “event” when he had
already been assured of victory by God?<o:p></o:p></b></div>
<div class="MsoNormal">
<ul>
<li>As much as Joshua knew, He was still seeking assurance from
God.</li>
<ul>
<li><b>Who can’t relate to
that?</b></li>
</ul>
<li>Maybe it was to encourage the Israelite soldiers.</li>
<li>Maybe he wanted God to declare His favor for the Israelites
at the Amorites expense.</li>
</ul>
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
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<br /></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-56636789915899109742013-12-31T09:38:00.000-05:002013-12-31T09:38:20.383-05:00Joshua 10:1-11 – God of the Gaps<!--[if gte mso 9]><xml>
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<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
10:1–2 (ESV) — 1</span></b><span style="mso-bidi-font-family: "Times New Roman";">
As soon as Adoni-zedek, king of Jerusalem, <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">heard how Joshua</i></b> had captured Ai and
had devoted it to destruction, doing to Ai and its king as he had done to
Jericho and its king, and how the inhabitants of Gibeon had made peace with
Israel and were among them, <b>2</b> he feared greatly, because Gibeon was a
great city, like one of the royal cities, and because it was greater than Ai,
and all its men were warriors. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Chapter 10 picks up from Joshua 9:1-2.</div>
<br />
<ul>
<li><b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
9:1–2 (ESV) — 1</span></b><span style="mso-bidi-font-family: "Times New Roman";">
As soon as all the kings who were beyond the Jordan in the hill country and in
the lowland all along the coast of the Great Sea toward Lebanon, the Hittites,
the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">heard
of this</i></b>, <b>2</b> they gathered together as one to fight against Joshua
and Israel. </span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In our text, we see once again the significance of <b style="mso-bidi-font-weight: normal;"><u>hearing</u></b> about the work of Yahweh
on Israel’s behalf.</div>
<ul>
<li>King Adoni-zedek (lord of justice) “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">heard</i></b>” of Joshua’s
capture of Ai.</li>
<li>He heard how Joshua had “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">devoted it to destruction</i></b>”.</li>
<ul>
<li>The cherem/ban language of God.</li>
</ul>
<li>He heard about the fate of the kings of Ai and Jericho.</li>
<li>He heard about the covenant the Gibeonites made with Israel.</li>
<ul>
<li>And how they now “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">were
among them</i></b>”.</li>
</ul>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The king, understanding the nature of covenant, understood
the Canaanites now had a new problem.</div>
<ul>
<li>Not only was Israel advancing through the hill country with
Yahweh’s help.</li>
<li>But now the Israelites had joined up with the Gibeonites.</li>
<li>The problem with this was that “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">all its men were warriors</i></b>”.</li>
<li>So for these reasons King Adoni-zedek “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">feared greatly</i></b>”.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
10:3–5 (ESV) — 3</span></b><span style="mso-bidi-font-family: "Times New Roman";">
So Adoni-zedek king of Jerusalem sent to Hoham king of Hebron, to Piram king of
Jarmuth, to Japhia king of Lachish, and to Debir king of Eglon, saying, <b>4</b>
“Come up to me and help me, and let us strike Gibeon. For it has made peace
with Joshua and with the people of Israel.” <b>5</b> Then the five kings of the
Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the
king of Lachish, and the king of Eglon, gathered their forces and went up with
all their armies and encamped against Gibeon and made war against it. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Influenced by what he had “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">heard</i></b>”, and the fear it
induced, Adoni-zedek responded.</div>
<ul>
<li>He allied with other Canaanite kings and conspired to “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">strike
Gibeon</i></b>”.</li>
<li>Together they “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">went up</i></b>” to Gibeon and “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">made
war against it</i></b>”.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The contrast is hard to ignore.</div>
<ul>
<li>The Gibeonites responded to their fear of Yahweh and Israel
with a desire to covenant.</li>
<li>The king and his allies responded to their fear of Yahweh
and Israel with a desire to make war.</li>
<li>All we can say for sure is that the presence of God demands
a response – there is no neutral ground.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
10:6 (ESV) — 6</span></b><span style="mso-bidi-font-family: "Times New Roman";">
And the men of Gibeon sent to Joshua at the camp in Gilgal, saying, “Do not
relax your hand from your servants. Come up to us quickly and save us and help
us, for all the kings of the Amorites who dwell in the hill country are
gathered against us.” </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The
Gibeonites take advantage of their covenant relationship with Israel.</span></div>
<ul>
<li><span style="mso-bidi-font-family: "Times New Roman";">They remind
Joshua that they are Israel’s “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">servants</i></b>”.</span></li>
<li><span style="mso-bidi-font-family: "Times New Roman";">And
then make the point that the Amorites “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">are gathered against us</i></b>”.</span></li>
<li><span style="mso-bidi-font-family: "Times New Roman";">Because,
to say this is to say they are gathered against the Israelites.</span></li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
10:7–9 (ESV) — 7</span></b><span style="mso-bidi-font-family: "Times New Roman";">
So Joshua went up from Gilgal, he and all the people of war with him, and all
the mighty men of valor. <b>8</b> And the <span style="font-variant: small-caps;">Lord</span>
said to Joshua, “Do not fear them, for I have given them into your hands. Not a
man of them shall stand before you.” <b>9</b> So Joshua came upon them
suddenly, having marched up all night from Gilgal.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Given
the consequences of breaking a covenant made in Yahweh’s name (we discussed
last week) –</span></div>
<ul>
<li><span style="mso-bidi-font-family: "Times New Roman";">Joshua
mustered his troops and “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">went up</i></b>” from Gilgal to aid the
Gibeonites.</span></li>
<li><span style="mso-bidi-font-family: "Times New Roman";">Yahweh
makes clear to Joshua that, unlike the Amorites, Joshua is not to “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">fear</i></b>”.</span></li>
<li><span style="mso-bidi-font-family: "Times New Roman";">The
outcome of the battle is already determined – none of them “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">shall
stand before you</i></b>”.</span></li>
<li><span style="mso-bidi-font-family: "Times New Roman";">In
fact, it appears a reason for this victory is another ambush-type surprise – “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">came
upon them suddenly</i></b>”.</span></li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">God’s
reassurance was a repetition of the promise he made to Joshua in Joshua 1:5.</span></div>
<ul>
<li>“Such is the usual way God has of reassuring his children:
not by unveiling to them some new truth previously unknown, but by reaffirming
promises already given, which somehow take on special power because of the
present pressing need. <b style="mso-bidi-font-weight: normal;">That is what
God’s people usually need—not new truth but old truth freshly applied to their
current need</b>” – Dale Davis.<span style="mso-bidi-font-family: "Times New Roman";"></span></li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Davis
goes on to point out that God’s truth, used rightly, “energizes human response”
and “stimulates human ingenuity”.</span></div>
<ul>
<li><span style="mso-bidi-font-family: "Times New Roman";">Joshua
marched all night through the hill country.</span></li>
<li><span style="mso-bidi-font-family: "Times New Roman";">He was
rewarded with the opportunity to make a devastating surprise attack.</span></li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Interestingly,
in spite of the deception in which the Gibeonite covenant was formed –</span></div>
<ul>
<li><span style="mso-bidi-font-family: "Times New Roman";">In
spite of God’s displeasure with Israel for violating his command to not
covenant with Canaanites.</span></li>
<li><span style="mso-bidi-font-family: "Times New Roman";">Yahweh,
by His grace, blessed Israel (and the Gibeonites) with victory.</span></li>
<li><b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">Grace in the OT strikes again.</span></b></li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
10:10–11 (ESV) — 10</span></b><span style="mso-bidi-font-family: "Times New Roman";">
And the <span style="font-variant: small-caps;">Lord</span> threw them into a
panic before Israel, who struck them with a great blow at Gibeon and chased
them by the way of the ascent of Beth-horon and struck them as far as Azekah
and Makkedah. <b>11</b> And as they fled before Israel, while they were going
down the ascent of Beth-horon, the <span style="font-variant: small-caps;">Lord</span>
threw down large stones from heaven on them as far as Azekah, and they died.
There were more who died because of the hailstones than the sons of Israel
killed with the sword. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
The author of Joshua pins most of the credit for this
victory on “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">the Lord</i></b>”.</div>
<ul>
<li>“<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">The Lord threw them into a panic</i></b>” and Israel took advantage of
it and “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">chased them</i></b>”</li>
<ul>
<li>Some scholars say the grammar means
that Yahweh “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">chased them</i></b>”.</li>
</ul>
<li>“<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">The Lord threw down large stones </i></b>[hailstones]<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"> from
heaven</i></b>” which killed more soldiers than “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Israel killed with the sword</i></b>”.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
David Howard says –</div>
<ul>
<li>“It may have been that the fighting force with Joshua (v. 7)
was actually involved in this—indeed, this probably was the case, in light of
the reference in v. 11 to the Israelites’ swords killing people. But, here, the
<u>author has chosen</u> to ignore this fact and to focus instead on Yahweh’s
direct involvement as Israel’s warrior” – David Howard.</li>
<li>In other words, the author is giving credit to the Divine
Warrior.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">1) GOD OF THE GAPS</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Verses like these are where so many critics and skeptics of the
God of the Bible go astray.</div>
<ul>
<li>They see these verses and think this is precisely why God is
no longer needed.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
First, it wasn’t “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">the Lord</i></b>” who threw them into a
panic, but the surprise attack that did so.</div>
<ul>
<li>The author simply attributed their good fortune to the work
of their God.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Second, it wasn’t “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">the Lord</i></b>” that threw down
hailstones.</div>
<ul>
<li>Because science has shown us that – </li>
<li>“Hail starts out as little chips of ice in large <i>cumulonimbus
</i>(thunderstorm) clouds. These ice chips are kept aloft by <i>updrafts</i> or
upward movements of air within a thunderstorm. As they are blown through
freezing thunderstorm clouds, the ice chips grow larger and freeze solid into
hailstones. The updrafts keep the hailstones aloft until they become too heavy
to remain in the clouds. The stronger the updraft, the larger the hailstone can
grow before falling to Earth” – NOAA.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In fact, there are numerous examples of this very thing
happening around the world (source Wikipedia).</div>
<ul>
<li>“9<sup>th</sup> Century – India – Several hundred pilgrims
were killed by a massive hailstorm in Roopkund”. </li>
<li>“1888 – India – One of the deadliest hailstorms of all time
killed at least 230 people, and over 1600 sheep and goats, in Uttar Pradesh.
The hailstones were reportedly as big as oranges, and in some places were as
high as 2 feet (60 centimetres.) No warning system existed in 1888 and
therefore the death toll of this event was exceptionally high”. </li>
<li>“1986 – Bangladesh – At least 92 people were killed in
Gopalganj by some of the heaviest hailstones ever recorded, which were the size
of grapefruits and weighed around one kilogram (2.2 lbs) each”.</li>
<li>“February 1936 – South Africa – Devastating hailstorm with
hailstones the size of coconuts, killed ten people and several head of cattle,
in addition to nine people killed in flooding. 380 mm of rain fell in 15
minutes. Some reports claim more than 26 killed”.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The conclusion they make, then, is this:</div>
<ul>
<li>Because Israel didn’t know science (where hail comes from).</li>
<li>And because they were inclined to attribute to their God
things like military victories/failures, famine, etc. </li>
<li>They were the victims of their ANE cultural/religious
baggage.</li>
<li>They thought God was in a control room “pulling levers” and
pushing buttons, etc.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Now we know better (or we should, they say).</div>
<ul>
<li>So their conclusion is this –</li>
<li>This God is a “God of the Gaps” merely used to fill in the
gaps of our knowledge about how nature works.</li>
<li>This God is no longer needed.</li>
<li>Science has killed him.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In fact, the skeptic says that to think “God did it” is “an
incredible copout” and “intellectual laziness” – Lawrence Krauss (24:00).</div>
<ul>
<li><b style="mso-bidi-font-weight: normal;">Play Krauss from
Unbelievable - 1.01.11 – 1.02.10</b></li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">What is our response
to this line of reasoning and its conclusion?</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The “God of the Gaps” is not the God of the Bible.</div>
<ul>
<li>This is a straw man caricature of Yahweh.</li>
<li>Of course the Amorites went running because they were
surprised.</li>
<li>Of course the hailstones came from a bad thunderstorm.</li>
<li>Of course God is not in a room pushing buttons – He is
Spirit.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The skeptic’s problem is that they have completely ripped the
God of the Bible out of context.</div>
<ul>
<li>Yahweh is not a God that Israel happened to <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><u>choose</u></i></b>
to explain the world around it.</li>
<li>He was not their choice for the chief “button pusher”.</li>
<li>They could have kept the god’s from Abram’s native Ur for
that.</li>
<li>They could have kept the god’s from Egypt for that.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Yahweh did not function as Israel’s “explanation” of nature,
as their “gap-filler”.</div>
<ul>
<li>Yahweh was their <u>Sovereign</u>, <u>Creator</u> God who <b style="mso-bidi-font-weight: normal;"><u>chose</u></b> them.</li>
<li>He chose Abram and called him out of Ur.</li>
<li>He chose Israel to be the people through whom He would bless
the nations of the world.</li>
<li>He chose to provide a means to enter into covenant with Him.</li>
<li>He chose to punish with exile.</li>
<li>He chose to restore the remnant.</li>
<li>He chose to send the Messiah to inaugurate the Kingdom of
God and begin the “breaking in” of new creation.</li>
</ul>
<br />
<div class="MsoNormal">
Hailstones, earthquakes, military strategy, invasion, pride,
hate, etc., were merely a means for God.</div>
<ul>
<li>His purpose was to work out His covenant faithfulness in His
redemptive history, which culminated with Jesus (and ultimately with His 2<sup>nd</sup>
coming).</li>
<li>The means are, in many ways, incidental.</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
So we also reject the one-dimensional, “lever-p<a href="http://www.blogger.com/null" name="_GoBack"></a>uller” “God of the Gaps”.</div>
<ul>
<li>The “God of the Gaps” fails to account for the trajectory of
1500+ years of Israelite history.</li>
<li>The “God of the Gaps” does not account for the profound
differences between Israel’s Yahweh and the god’s of its neighbors.</li>
<ul>
<li>The similarities are insignificant.</li>
<li>It is the differences that are
mind-blowing (see anything by John Walton).</li>
</ul>
<li>The “God of the Gaps” can’t account for fulfilled prophecy –
like Isaiah 53.</li>
<li>The “God of the Gaps” can’t account for the massive
mutations in Judaism that occurred in first century Palestine.</li>
<li>The “God of the Gaps” can’t account for resurrection.</li>
<li>The “God of the Gaps” can’t account for the Church.</li>
<li>The “God of the Gaps” can’t account for the martyred
apostles.</li>
<li>And neither can science!</li>
</ul>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Yahweh, however, is big enough to create a universe that is
rationally intelligible (science – laws of nature), and yet at the same time can
be sovereignly directed by Him to accomplish His supernatural purposes. </div>
<ul>
<li>And in the case of our the book of Joshua, He did this with:</li>
<ul>
<li>Hailstones and thunderstorms</li>
<li>Military strategy</li>
<li>An occasional special revelation –
Divine Warrior</li>
<li>Or by transforming hearts</li>
</ul>
</ul>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-55181651695081931482013-12-26T13:39:00.001-05:002013-12-26T13:39:37.980-05:00Oral Tradition and the New Testament - Rafael Rodriguez - a Review<div class="MsoNormal">
<span style="font-size: 11.0pt;">In the Preface, Rodriguez
introduces what will likely be a new concept for you (it was for me) - “NT
media criticism”. It is “the analysis of the function and dynamics of various
media of communication (speech, writing, ritual, etc.), and especially of the
significance of shifts from one medium to another (e.g., from oral to written
expression).”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">The book is intended to be
both “an introduction to NT media criticism” and to be his “proposal for the
future agenda of NT media criticism”. His handling of “oral tradition” is
within these contexts.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">In fact, in what came as
something as a shock, Rodriguez says in Chapter One, “We simply do not know
anything concrete or specific about early Christian oral tradition”. And then
says, “For all the talk of oral tradition among NT scholars, we must remember
that we are only ever studying and explaining written— not oral— tradition”.<br />
<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">The obvious question to ask
is, “So why name the book <i style="mso-bidi-font-style: normal;">Oral Tradition
and the New Testament</i>?” To make sense of this, one has to know that he is
working with two definitions of oral tradition. “We should not think of oral
tradition as a source lying behind oral-derived texts [the first definition].
Instead, oral tradition…provides the context in which the oral-derived texts
developed and were experienced by their readers and/ or audiences” [second
definition].<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">He elaborates on the second
definition as follows – oral tradition “describes the multisensory,
multilayered, totalizing social context that enabled the early Christians to
interpret and respond to their written texts”. It is “the context that enables
an oral-derived text to convey its meaning…”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">So when he says we “do not
know anything…about early Christian oral tradition” he is referring to the
first definition. He is not denying the oral culture of Christianity’s origins.
<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">The meat of the book is
Chapters Four and Five. In Chapter Four he describes the “morphological
approach to oral tradition and the NT” and the “contextual approach to oral
tradition and NT”. The first is the approach to “NT media criticism” with which
he disagrees. He sees it as heavily influenced by form criticism.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">He describes the
morphological approach as having two fatal flaws. The first is its claim that
oral transmission produces certain unique “features of linguistic style or
certain narrative features” that written transmission does not produce. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">The second is its claim that
these unique oral “features” survive the process of transformation into written
form. In other words, this is the idea that we can tell what parts of the texts
are the “oral” parts. And therefore get back to the original “oral” tradition
behind the written tradition.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">His conclusion, “I do not
think the morphological approach to oral tradition and the NT can work”.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">He then begins the section on
the contextual approach, “If we cannot find oral tradition in the NT, are there
other ways that oral traditional research might help us better understand the
written texts of the NT?”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Rodriguez says the contextual
approach “does not look for the shape of oral tradition in the</span> <span style="font-size: 11.0pt;">written texts of the NT. Instead, the contextual
approach posits the oral expression of tradition as the context within which
the written NT texts developed and were written by authors, recited by lectors
(and/ or oral performers), and received by audiences (and/ or readers)”.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">To unfold the contextual
approach, Rodriguez borrows from scholar John Miles Foley’s concept of “verbal
art”. It gets a bit technical at this point – “conferred versus inherent
meaning” and “connotative and denotative meaning”, etc. – but he aptly
demonstrates their value. He shows how these function as what Foley calls the
“silent partner”; the context behind the written text. He also presents Foley’s
insightful “model of oral and written traditional verbal art”.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Rodriguez’s contextual
approach is put to the test in Chapter Five. Here he offers “some suggestive
comments on various texts from the NT to demonstrate the consequence of
approaching the NT corpus as a collection of oral-derived texts”. His “various
texts” are Mark’s “casting Jesus out into the wilderness”, John’s prologue,
Romans 10:5-9, and the throne room scene from Revelation 5. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Throughout his discussion of
these texts, he highlights the importance of the “enabling referent” of the
written text. He seems to use this phrase as a catchall for the contextual
method. It appears to refer to the contextual background (OT, culture, etc.)
that informs the reader or hearer’s understanding of the text – perhaps a
synonym for “silent partner”.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">After his examination of
these texts he concludes that his approach “offers us analytical questions and
tools” that ultimately serve “to interpret and explain the function of our
written texts within their originative contexts, including our texts’
composition, performance, and reception”.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">The obvious question here is,
“Did he demonstrate this?”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">I have two thoughts on this
question. The first is that he does introduce “questions” and “tools” that
bring a new dimension to our relationship with the Bible. For example, using
Foley’s “verbal art” categories, he classifies Paul’s letters as “Voiced
Texts”. By this he means, “They were, in a very real sense, ‘incomplete’ until
the act of public performance”.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Immediately, one can take
such a concept and expand its implications. If this is correct, for example, does
this elevate the importance of Phoebe and her role in delivering and presumably
reading the text of Romans? If so, how does this add to our understanding of
Paul’s view of women? This is just one of the questions that came to my mind as
I read his book. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Additionally, his
contributions to the texts in Mark, John, Romans and Revelation were very good
(I won’t give them away here). And in many cases, I could not find similar
views espoused in other resources. This is not definitive evidence of the
usefulness of his method, but certainly worth noting.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">My second thought is that his
“suggestive comments” about Mark, John, Romans and Revelation are supposed to
be grounded in his NT media criticism contextual approach. But as I read and
re-read them, they seemed to be simply grounded in a thorough and robust use of
word studies, OT-NT allusions and parallels, commentaries, and an understanding
of 2<sup>nd</sup> Temple Judaism.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">I can certainly take blame
for missing something. However, had he been more methodical and transparent in
applying his approach to his sample texts his case would have been more
compelling. In other words, he shows the tools to build the house. He shows the
materials used to build the house. He shows the finished house. But he doesn’t show
how he used the tools to assemble the materials to build the house.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-26607217428150266912013-12-23T09:16:00.001-05:002013-12-31T09:29:40.538-05:00The Virgin Birth<br />
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<br />
<div class="MsoNormal">
<b>The Virgin Birth “Delivers” the Most
Important Theophany of All – Jesus<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><u>Introduction:<o:p></o:p></u></b></div>
<div class="MsoNormal">
“The faith in the Virgin Birth reflects the way American
Christianity is becoming less intellectual and more mystical over time” –
Nicholas Kristof (New York Times). <o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Kristof argues, ‘because most Biblical scholars regard the
evidence for the Virgin Birth … as so shaky that it pretty much has to be a
leap of faith.’” – Albert Mohler.</li>
<li>This sentiment is but one of many that is directed at
American evangelicals.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Translation:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Christians believe in things that are clearly not true – the
Virgin Birth.</li>
<li>This belief is blind; it is not grounded in reality; there
is no rational reason for it; it is “mystical”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Secular culture’s attacks on the Virgin Birth can be more
sophisticated than the above name-calling.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They leverage (1) basic reproductive science, and (2) engage
the relevant Biblical texts.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Reproductive Science:<o:p></o:p></u></div>
<div class="MsoNormal">
(1) Virgin births are impossible.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>A male baby contains both an X and Y-chromosome.</li>
<li>Only a man can provide the Y-chromosome.</li>
<li>Therefore, a male’s sperm must fertilize a female’s egg to
supply the Y-chromosome.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>The Biblical Texts:<o:p></o:p></u></div>
<div class="MsoNormal">
But the critics just don’t cast dispersions from afar.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They engage the text to challenge the orthodox understanding
of the Virgin Birth.</li>
<li>They generally take (3) approaches – there are certainly
more.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
(1) The Virgin Birth story is only in two of the four Gospels.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And even more striking, Paul never mentions it in any of his
letters.</li>
<li>They conclude that Matthew and Luke made it up for
Christological reasons.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
(2) Isaiah 7 is not a prophecy about a coming Jewish Messiah.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It is a prophecy directed to King Ahaz to be fulfilled in
his lifetime.</li>
<li>When it uses the phrase “God with Us”, it is suggesting that
victory over Judah’s enemies will come because of the presence of God.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
(3) The “ground zero” verse – Isaiah 7:14 – doesn’t contain the
Hebrew word for “virgin”.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>If Isaiah meant “virgin” he would have used the Hebrew word
“betulah”.</li>
<li>But he didn’t; he used the word “almah”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>So what are we to
make of these objections to Jesus’ Virgin Birth?<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We need to address them in a couple of ways.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>First, we will answer the objections head on.</li>
<li>Second, we will explore the theological significance of the
Virgin Birth.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>1) ANSWERS TO OBJECTIONS</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><u>First Objection:<o:p></o:p></u></b></div>
<div class="MsoNormal">
The first objection was the physical impossibility of the
Virgin Birth.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>We agree that a Y-chromosome had to be provided somehow.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Millard Erickson puts it as follows:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Jesus was not produced after the genetic pattern of Mary
alone, for in that case he would in effect have been a clone of her and would
necessarily have been female. Rather, a male component was contributed. In
other words, a sperm was united with the ovum provided by Mary, but it was
specially created for the occasion instead of being supplied by an existent
male human.”</li>
<li>The Bible tells us that the Holy Spirit took care of this –
though we don’t know how.</li>
<li>So we appeal to the supernatural.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This objection, then, is grounded in the presuppositions
that accompany a materialist worldview.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Nothing outside the physical exists on this worldview.</li>
<li>There is no supernatural being, no spiritual realm, and
nothing that transcends our existence.</li>
<li>The physical world is “without incursions from outside by
souls or spirits, divine or human” – Oxford Companion to Philosophy.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In other words, it is not really an objection but a philosophical
assumption.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>An assumption that says <i>it</i>
is the only home for science – scientism.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>BTW</b> – One wonders
why humans “became scientific”.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>C.S. Lewis observed, “Men became scientific because they
expected law in nature and they expected law in nature because they believed in
a lawgiver”.</li>
<li>The men he refers to were the likes
of Galileo, Isaac Newton, Pasteur, Kepler, etc.</li>
</ul>
<br />
<div class="MsoNormal" style="margin-left: .5in;">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The materialist, ironically, rejects the lawgiver but keeps
His law – needs His law – to even do science. <o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And then says it is foolish to suppose the lawgiver can “manipulate”
the laws to His good pleasure and purpose.</li>
<ul>
<li>More on “miracle” as a violation of
the laws of nature later.</li>
<li><b>Not a good definition?</b></li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><u>Second Objection:<o:p></o:p></u></b></div>
<div class="MsoNormal">
The second objection was that the Virgin Birth was only in
two Gospels and not in Paul.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
First, we can say “so what?”<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>NT Scholar Scot McKnight puts this sentiment plainly, “I’ve
never understood why the absence of this idea in Paul means Paul didn’t believe
it”.</li>
<li>“Even if the Virgin Birth was taught by only one biblical
passage, that would be sufficient to obligate all Christians to the belief” –
Albert Mohler.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The next thing we can say is “not so fast”.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It appears that there are indirect references to the Virgin
Birth in the other two Gospels and Paul.</li>
<li>M. James Sawyer puts it as follows:</li>
<li>“If we take the time to look more closely we find the virgin
birth, lurking beneath the surface in Mark, John and Paul.”</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Some Examples:<o:p></o:p></u></div>
<div class="MsoNormal">
<b>Mark
6:3 (ESV) — 3</b>
Is not this the carpenter, <b><i>the son of Mary</i></b> and brother of James
and [Joseph] and Judas and Simon? And are not his sisters here with us?” And
they took offense at him. <o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This is a “very non-Jewish way” to refer to a man in Jewish
culture – M. James Sawyer.</li>
<li>It is certainly possible that Mark was highlighting the
Virgin Birth of Jesus.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>John
1:13 (ESV) — 13</b>
who were born [<i>gennao</i>], not of blood
nor of the will of the flesh <b><i>nor of the will of man</i></b>, but of God. <o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Interestingly, some translations phrase verse 13 – “<b><i>nor of human decision or a husband’s will,
but born of God</i></b>” (NIV).</li>
<li>James Sawyer tells us, “according to normal Greek
usage the [NIV] is more accurate, because the term used by John is <i>andros, </i>i.e.<i>
male </i>or <i>husband </i>as opposed to <i>anthropos</i>, i.e <i>man(kind), humanity.</i></li>
<li>If so, this could very
well be an allusion to the Virgin Birth.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Galatians 4 – <i>gennao</i>
vs. <i>ginomai</i><o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Galatians
4:4 (ESV) — 4</b>
But when the fullness of time had come, God sent forth his Son, born [<i>ginomai</i>] of woman, born [<i>ginomai</i>] under the law,</li>
<li><b>Galatians
4:21–23 (ESV) — 21</b>
Tell me, you who desire to be under the law, do you not listen to the law? <b>22</b>
For it is written that Abraham had two sons, one by a slave woman and one by a
free woman. <b>23</b> But the son of the slave was born [<i>gennao</i>] according to the flesh, while the son of the free woman was
born [<i>gennao</i>] through promise.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
These texts deal with Jesus’, believer’s and Jew’s
relationship to the law.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>James Sawyer points out that Paul deliberately, and on
numerous occasions, avoids using <i>gennao </i>when
speaking of Jesus’ origins – the normal Greek word for human birth.</li>
<ul>
<li>It literally means “become the
parent of”; “to give birth to”</li>
</ul>
<li>Instead, Paul opts for <i>ginomai</i>.</li>
<ul>
<li>As evident in Galatians 4 – Jesus’
was <i>ginomai</i> and Isaac and Ishmael
were <i>gennao</i>.</li>
</ul>
</ul>
<br />
<div class="MsoNormal" style="margin-left: .5in;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in;">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Why is this
significant?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>There are a number of uses of <i>ginomai</i> in the BDAG lexicon.</li>
<li>One use can mean “to come into being through the process or
birth or natural reproduction”</li>
<li>Which on its face doesn’t exclude a Virgin Birth.</li>
<ul>
<li>See John 1:13 we just discussed.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in;">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But the other uses can be seen as alluding to the uniqueness
of Jesus’ Virgin Birth.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“to come into existence”</li>
<li>“come into being as an event or phenomenon”</li>
<li>“to experience a change in nature and so indicate entry into
a new condition”</li>
<li>“to make a change of location in space”</li>
<li>“to come into a certain state or possess certain
characteristics”</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
And interestingly, Paul uses this word 141 times in 130
verses.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Galatians 4:4 is the only time translators use “born”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
“This would appear to be a conscious effort on the part of
the Apostle to clearly distinguish the method of Jesus’ origin/birth from that
of all other humans born since Adam’s ‘coming into existence’” – James Sawyer.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><u>Third Objection:<o:p></o:p></u></b></div>
<div class="MsoNormal">
<b>Isaiah
7:10–14 (ESV) — 10</b>
Again the <span style="font-variant: small-caps;">Lord</span> spoke to <b><i>Ahaz</i></b>,
<b>11</b> “Ask a sign of the <span style="font-variant: small-caps;">Lord</span>
your God; let it be deep as Sheol or high as heaven.” <b>12</b> But <b><i>Ahaz</i></b>
said, “I will not ask, and I will not put the <span style="font-variant: small-caps;">Lord</span>
to the test.” <b>13</b> And he said, “Hear then, O house of David! Is it too
little for <b><i>you</i></b> to weary men, that <b><i>you</i></b> weary my God also? <b>14</b>
Therefore the Lord himself will <b><i>give you a sign</i></b>. Behold, the virgin
shall conceive and bear a son, and shall call his name Immanuel. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The third objection was that Isaiah 7 is about Ahaz and not
a coming Jewish Messiah.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Our answer to this is, “Yes, it is about Ahaz”.</li>
<li>Even the ESV Study Bible says, “Christian interpretation of
this passage requires doing justice to the meaning of Isaiah’s words” with
respect to Ahaz.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But, here is the thing.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>OT prophecies often have a double fulfillment.</li>
<li>In the case of Isaiah 7 this means that there is “both an
immediate fulfillment in Isaiah’s day and a long-term fulfillment in the birth
of the Messiah” – ESV Study Bible.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>How do we know OT
prophecies can work like this?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>Because the NT writers tell us they do over an over.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Isaac, the Jews and Jesus:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Genesis
12:6–7 (ESV) — 6</b>
Abram passed through the land to the place at Shechem, to the oak of Moreh. At
that time the Canaanites were in the land. <b>7</b> Then the <span style="font-variant: small-caps;">Lord</span> appeared to Abram and said, “To your
offspring I will give this land.” So he built there an altar to the <span style="font-variant: small-caps;">Lord</span>, who had appeared to him.</li>
<li><b>Galatians
3:16 (ESV) — 16</b>
Now the promises were made to Abraham and to his offspring. It does not say,
“And to offsprings,” referring to many, but referring to one, “And to your
offspring,” who is Christ.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
David
and Jesus:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Psalm
16:9–10 (ESV) — 9</b>
Therefore my heart is glad, and my whole being rejoices; my flesh also dwells
secure. <b>10</b> For you will not abandon <b><i>my soul</i></b> to Sheol, or let <b><i>your
holy one</i></b> see corruption.</li>
<ul>
<li>David is expressing a hope in something more than Sheol and
the dust.</li>
</ul>
<li><b>Acts
2:31–32 (ESV) — 31</b>
he foresaw and spoke about the resurrection of the Christ, that he was not
abandoned to Hades, nor did his flesh see corruption. <b>32</b> This Jesus God
raised up, and of that we all are witnesses.</li>
<li><b>Acts
13:36–37 (ESV) — 36</b>
For David, after he had served the purpose of God in his own generation, fell
asleep and was laid with his fathers and saw corruption, <b>37</b> but he whom
God raised up did not see corruption.</li>
</ul>
<br />
<div class="MsoNormal" style="margin-left: .5in;">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Co-Regent/?
and Jesus:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Psalm
110:1 (ESV) — 1</b>
The <span style="font-variant: small-caps;">Lord</span> says to my Lord: “Sit at
my right hand, until I make your enemies your footstool.”</li>
<li><b>Acts
2:33–35 (ESV) — 33</b>
Being therefore exalted at the right hand of God, and having received from the
Father the promise of the Holy Spirit, he has poured out this that you
yourselves are seeing and hearing. <b>34</b> For David did not ascend into the
heavens, but he himself says, “ ‘The Lord said to my Lord, “Sit at my
right hand, <b>35</b> until I make your enemies your footstool.” ’</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><u>Fourth Objection:<o:p></o:p></u></b></div>
<div class="MsoNormal">
The fourth objection was that Isaiah’s prophecy
doesn’t even use the Hebrew word for virgin.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This is
where the critic’s lack of appreciation for nuance and complexity demonstrates
that they are “becoming less intellectual”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
It is
true that the “<i>almah</i>” used by Isaiah most
commonly means “young woman”.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And
that “the more precise word for virgin is <i>betulah</i>”
– Michael Heiser.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>So why do we argue that it does
mean “<i>virgin</i>”?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Or put another way, why does
Matthew use the Greek word “<i>parthenos</i>”
in his translation?</b></li>
<ul>
<li>The precise word in Greek for “virgin”.</li>
</ul>
<li>It is
not because we are becoming more “mystical”!</li>
<li>We will
hit on 4 reasons.</li>
</ul>
<br />
<div class="MsoNormal" style="margin-left: .5in;">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
(1) Hebrew
scholar Michael Heiser says “<i>betulah </i>provides more contextual clues as
to sexual inactivity, but does that mean <i>almah </i>never means virgin?”<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>He says
“<i>almah</i>” is used 6 other times in the
OT.</li>
<li>And in
all but one, the context gives no clues as to its exact meaning.</li>
<li>But in
Song of Solomon 6:8 we do have clues and they point to a meaning of “virgin”.</li>
<li><b>Song
of Solomon 6:8 (ESV) — 8</b>
There are sixty queens and eighty concubines, and virgins [<i>almah/pl: alamot</i>] without number.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Heiser
points out the following:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Queens”
are royal wives – this relationship entailed a sexual relationship.</li>
<li>“Concubines”
were “sexual partner[s] who held certain privileges, but not the level of a
wife”.</li>
<li>And the
“<i>almah</i>” in this context was “a
candidate to become either a concubine or a wife” – they were not yet in a
sexual relationship.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
He says
that the “ancient cultural context shows us that every attempt was made to have
a supply of virgins for the king”.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>In Song
of Solomon 6:8 this context is played out – the “<i>almah</i>” are that group of virgins.</li>
<li>So
according to Hebrew scholar Michael Heiser, “It simply is not correct to assert
that <i>almah </i>would never have been understood as virgin.”</li>
<li>In SOS
6:8, it is referring to a group of young woman set apart as virgins.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
(2) The
second reason to understand Isaiah’s “<i>almah</i>”
as “virgin” is simply this:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“In an ancient patriarchal culture, a woman of
marriageable age
was a female who had at least reached her teen years. Children in such a
culture were under close supervision and restraint…Matthew grew up in this
culture…so it should be no surprise at all that he saw no incongruity in
considering <i>almah</i> to mean virgin” - Michael Heiser.</li>
<li>In
other words, a young woman not married in ancient Israel was normally a virgin.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
(3) The
third reason is as good as any of the others.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>About
200 years before Christ, a community of Greek speaking Jews translated the Old
Testament into Greek.</li>
<li>This
translation is known as the Septuagint or LXX.</li>
<li>When
these Jews translated Isaiah 7:14 into Greek, they used the Greek word “<i>parthenos</i>”.</li>
<li>This
means they understood Isaiah’s “<i>almah</i>”
to mean specifically a “virgin” and not just a “young woman”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
(4) It was
the truth.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
2) <b>THEOLOGICAL
SIGNIFICANCE OF VIRGIN BIRTH</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>So is the Virgin Birth
necessary?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Or put another way, isn’t the
Incarnation really the important thing?</b></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This is
my favorite apologetic for the Virgin Birth of the Messiah.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>In the
context of God’s redemptive history, it is yet another piece, of the hundreds
of pieces, of a 1500-year-old Gospel puzzle that fits perfectly.</li>
<li>And in this
context it stands on its own as yet another act of God in history.</li>
<li>It is
not just “a theory explaining the incarnation” – M. James Sawyer.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Virgin
Birth and Christ’s Identity:<o:p></o:p></u></div>
<div class="MsoNormal">
It sets
apart Jesus, chosen before creation, to be the Son of God and Messiah.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>He was <i>not</i> chosen and set apart by the Father
later, as some claim.</li>
<li>His
baptism in the Jordan was <i>not</i> where
Jesus was invested with a special divine connection.</li>
<li>“The
virginal conception means Jesus was not simply a holy man…” – Scot McKnight.</li>
<li>The
Virgin Birth shows He came into this world as God.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Virgin
Birth and Grace: <o:p></o:p></u></div>
<div class="MsoNormal">
“The
virgin birth signals a move from God to man not man to God. Human powers and
abilities are not in play. The fact that Mary was a virgin disqualifies her
from active participation even in the conception of Jesus. The incarnation is
not a cooperative effort between God and man. It is in no sense a product of
human activity” – M. James Sawyer.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>God chose the who, the when, and the where.</li>
<li>Mary could only believe and receive.</li>
<li>The same thing we must do.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Virgin
Birth and New-Creation:<o:p></o:p></u></div>
<div class="MsoNormal">
“In a
very real sense the virgin birth is related to God’s creative activity of
Genesis. By means of his creative act the creator himself has stepped into his
creation and is re-creating fallen humanity” – M. James Sawyer.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>In
other words, the Virgin Birth is the breaking in of the “life in the age to
come”.</li>
<li>It is
part of the inauguration of the “Kingdom of God” where all things will be “put
right”.</li>
<li>“This
doctrine speaks to new creation coming into existence in the here and now as a
foretaste of what is to come” – Scot McKnight.</li>
<li><b>In a strong parallel to creation
out of nothing, “it is a new creative act” that takes place out of the virgin
womb – M. James Sawyer.</b></li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Virgin
Birth and Resurrection:<o:p></o:p></u></div>
<div class="MsoNormal">
</div>
<ul>
<li>Because
of its connection to creation, it is deeply linked to Resurrection.</li>
<li>Both
the Virgin Birth and Resurrection:</li>
<ul>
<li>Esteem and value creation – the physical.</li>
<li>Point to Jesus as the one who will “put right” a fallen and
cursed creation.</li>
<ul>
<li>Virgin Birth – God entered “Adam”</li>
<li>Resurrection – God defeated “Adam’s Curse”</li>
</ul>
</ul>
<li>And each share in creation language – the “promised seed”
and “first fruits”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: 1.0in;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: 1.0in;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in;">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Virgin
Birth and Union with Christ:<o:p></o:p></u></div>
<div class="MsoNormal">
It demonstrates
the “radical identification with the crown of his creation” – M. James Sawyer.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>God, in
Christ, humbled Himself and condescended to become part of His creation in a
physical way by being born fully human – 100% God and 100% Human.</li>
<li>In so
doing, He left the glory He shared in the fellowship of the Trinity – John 17.</li>
<li>And He
did so that He might provide a way for us to be in Union with Him and thus
participate with Him in the fellowship of the Trinity – John 17.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Conclusion:<o:p></o:p></u></div>
<div class="MsoNormal">
Given all we have seen about the Virgin Birth, we come back
to the question raised earlier.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Is the Virgin Birth a
necessary part of the Gospel?</b></li>
<li>My answer is, “absolutely”.</li>
<li>“Why mention so specifically that Christ “suffered under
Pontius Pilate” if the bit about “born of the virgin Mary” is a historical
make-believe? The Gospels and the early church believed it was important not
just that Jesus was born of a virgin, but that it was a virgin birth that
really happened in time and history” – Kevin DeYoung.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Some Nuggets:<o:p></o:p></u></div>
<div class="MsoNormal">
Christ
as the “Divine Warrior” or as the “Angel of the Lord” could not do what “Christ
as Jesus” could do.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Why?</b></li>
<li>As the “Divine
Warrior” and “Angel of the Lord” Christ was not fully human.</li>
<li>But the
Virgin Birth is unambiguous – the second person of the Trinity has become fully
human.</li>
<li><b>In this sense, the Virgin Birth “delivers”
the most important “theophany” of all – Jesus.</b></li>
<li>Christ
as Jesus could be our representative, sympathetic and sinless priest – Hebrews
4:15 (Douglas Wilson).</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Was the Virgin Birth
a miracle?<o:p></o:p></b></div>
<div class="MsoNormal">
Some
scholars – N.T. Wright, e.g. - want to stop using the word
miracle.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Miracle”
conjures up the idea of a God who shows up only to tweak with the laws of
nature and then disappears for a while.</li>
<li>His concern
with creation is expressed only when He “performs a miracle”.</li>
<li>N.T.
Wright suggests this is anachronistic and Platonic.</li>
<li>Instead,
we should refer to God’s/Jesus’ acts in history as “putting right” creation, or
the “breaking in” of new creation.</li>
<li>This
conveys God’s actions in redemptive history in more accurate language.</li>
<li>He is
always working to “put right” His creation, redeem His “remnant”, and return
them from “exile”.</li>
<ul>
<li>The “Thy Kingdom come Thy will be done” kinds of things.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in;">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Relationship of Virgin Birth to Incarnation:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“It may be admitted, of course, that the Virgin Birth is not
flatly identical with the Incarnation, just as the empty tomb is not flatly
identical with the Resurrection. The one might be affirmed without the other.
Yet the connection is so close, and indeed indispensable, that were the Virgin
Birth or the empty tomb denied, it is likely that either the Incarnation or
Resurrection would be called in question, or they would be affirmed in a form
very different from that which they have in Scripture and historic teaching” –
Christianity Today Editorial 1959.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-69928208278442076782013-12-17T18:58:00.000-05:002013-12-17T18:58:02.339-05:00Joshua 9 – Israel and the Gibeonites<div class="MsoNormal">
Our text centers around two recurring themes.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) God’s work in history on Israel’s behalf</li>
<li>(2) Covenant</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We need to survey our text to see just how prominent each of
these is.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And then figure out what the author of Joshua is trying to
tell us.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">1) GOD’S WORK<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
God’s work in history on Israel’s behalf is found in the
following:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The Canaanite kings “<b><i>heard of this</i></b>” (vs. 1) – presumably
Israel’s victory over Ai.</li>
<li>The Gibeonites heard “<b><i>what Joshua had done to Jericho and to Ai</i></b>”
(vs. 2)</li>
<li>The Gibeonites pretended to come from a far off country “<b><i>because
of the name of the Lord your God</i></b>” (vs. 9)</li>
<li>They “<b><i>heard…all that he did in Egypt</i></b>” (vs.
9)</li>
<li>They heard “<b><i>all that he did to the two kings of the
Amorites</i></b>” (vs. 10)</li>
<li>And they even knew the content of Scripture – “<b><i>Because it was told to your
servants for a certainty that the <span style="font-variant: small-caps;">Lord</span>
your God had commanded his servant Moses to give you all the land and to
destroy all the inhabitants of the land</i></b>” (vs. 24)</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Our
text tells us that in reaction to God’s actions, two responses are
demonstrated.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Response 1</b> – Fight – The Canaanite kings “<b><i>gathered
together as one to fight against Joshua and Israel</i></b>” (vs. 2)</li>
<ul>
<li>Joshua
10 and following unpacks this response.</li>
<li>No
doubt it was emboldened by Israel’s defeat at Ai.</li>
<li>And it
was one of the consequences of Achan’s sin – Joshua 7:9.</li>
</ul>
<li><b>Response 2</b> – Fright – The Gibeonites hatch
a deceptive scheme to trick the Israelites into a covenant in order to save
themselves from God’s action in history through Israel.</li>
<ul>
<li>The
subject of our text, Joshua 9.</li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">BTW</span></b><span style="mso-bidi-font-family: "Times New Roman";"> – It is important to note that
these two responses do have something in common in our context.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Fear of
Yahweh (though maybe not the “hearts melted” kind of fear).</li>
<li>This is
in contrast with the Israelites, whose response to God in our text revealed a
lack of proper fear and right response to Yahweh.</li>
<li>More on
this later. </li>
</ul>
<br />
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">So <u>rebellion</u>
or <u>relationship</u> – those are the two responses to God’s work in history.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Nothing
much has changed in 3000 years.</li>
<li>Except,
of course, the current trend in this post-enlightenment age, where materialism
dominates, is to deny the historicity of God’s work altogether.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">BTW – Are those who rebel
against the God of the Bible actually exempting themselves from relationship
with Him?<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>No…they
are under God’s wrath.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Speaking
of the work of God in history, the following have been denied on <i style="mso-bidi-font-style: normal;">Bible Secrets Revealed</i> and <i style="mso-bidi-font-style: normal;">Unbelievable Radio</i> (a podcast) just this
week by “enlightened” materialist scholars and lay folk:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Virgin
birth</li>
<li>Historicity
of Abraham and Isaac</li>
<li>Resurrection</li>
<li>Destruction
of S&G</li>
<li>Jesus’
claim of divinity</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Richard
Dawkins on Unbelievable Radio (13 minutes in):<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>On the
OT, “I’d be surprised if very much of it was factual…the Pentateuch is clearly
the Jewish foundational myth…the creation myths and the myths for the origin of
the Jewish people…some inherited from earlier peoples like the Sumerians. There
is really no reason at all to be talking about the Jewish myths anymore than
any of the other myths around the world…”</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">And
then there is the devious form of <u>rebellion</u> clothed in the garments of <u>relationship</u>
– the prosperity Gospel.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>This
has been exported to Africa and is wreaking spiritual havoc on millions.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">2) COVENANT<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The
centrality of Covenant is found in the following:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>The
Gibeonites pretend to be from a far away country and say, “<b><i>now make a covenant with us</i></b>”
(vs. 6).</li>
<li>Israel
entertains the idea but is cautious – “<b><i>how can we make a covenant with you</i></b>”
(vs. 7).</li>
<li>The
Gibeonites urge the Israelites on – “<b><i>We are your servants. Come now, make a
covenant with us</i></b>” (vs. 11).</li>
<li>“<b><i>And
Joshua made peace with them and made a covenant with them”</i></b> (vs. 15).</li>
<li>Then “<b><i>after
they had made a covenant with them</i></b>” they discovered the truth (vs. 16).</li>
<li>Then
they couldn’t attack them “<b><i>because the leaders of the congregation had
sworn to them by the Lord</i></b>” (vs. 18).</li>
<li>Many of
the Israelites wanted to exact revenge, but they were not permitted to because
the leadership had “<b><i>sworn to them by the Lord</i></b>” (vs. 19) and “<b><i>because of the oath that we swore</i></b>”
(vs. 20).</li>
<li>So
Joshua “<b><i>delivered them out of the hand of the people of Israel, and they did
not kill them</i></b>” (vs. 26).</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">There are
a couple of things we need to flesh out with this covenant business.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>(a) Use
of deception</li>
<li>(b) Honoring
a covenant forged in deception</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman";">(a) Covenant
by Deception<o:p></o:p></span></u></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">We just
saw that the Gibeonite covenant with Israel was born through deception.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Specifically
the Gibeonites:</li>
<li>“<b><i>acted
with cunning</i></b>” – vs. 4</li>
<li>And “<b><i>made
ready</i></b>” supplies and provisions that looked “<b><i>worn-out</i></b>” – sacks,
wineskins, sandals, clothes and “<b><i>dry and crumbly</i></b>” food.</li>
<li>All of
this was done to look as if they came “<b><i>from a distant country</i></b>” (vs. 6).</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">Why was it important to look as
if they came from far away?<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Israel was allowed to spare and make treaties with cities
that were far from them, but they were explicitly directed not to make peace
with the cities of the peoples whom the Israelites were dispossessing” – David
Howard.</li>
<li><b>Exodus
34:11–12 (ESV) — 11</b>
“Observe what I command you this day. Behold, I will drive out before you the
Amorites, the Canaanites, the Hittites, the Perizzites, the Hivites, and the
Jebusites. <b>12</b> <b><i>Take care, lest you make a covenant with the
inhabitants of the land to which you go</i></b>, lest it become a snare in your
midst.</li>
<li><b>Deuteronomy
20:10–11 & 16 (ESV) — 10</b>
“When you draw near to a city to fight against it, offer terms of peace to it. <b>11</b>
And if it responds to you peaceably and it opens to you, then all the people
who are found in it shall do forced labor for you and shall serve you. <b>16</b>
<b><i>But</i></b>
in the cities of these peoples that the <span style="font-variant: small-caps;">Lord</span>
your God is giving you for an inheritance, you shall save alive nothing that
breathes,</li>
<li><b>Did
the Gibeonites know this?</b></li>
<ul>
<li>Most
think probably not.</li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman";">(b) Honoring
a Covenant</span></u><span style="mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">Why did the Israelites have to
abide by this Covenant?<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>It is
clear that except for the leadership, they didn’t want to.</li>
<li>“<b><i>Then all the congregation murmured against the leaders</i></b>” (vs.
18).</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">We hope
to figure this out by looking at some specifics of this covenant.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Specifically
its ANE context and covenant type.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We need to understand that covenants and pacts between
potential enemies was nothing new.<b style="mso-bidi-font-weight: normal;"><o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Treaties had a
significant impact on the political shape of the ANE from the 3d to the 1st
millennium B.C.” – AYBD.</li>
<li>Politics of this era were steeped in covenant/treaties.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
There were many kinds of political covenants/treaties in the
ANE.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This one, many argue, is known as a <b>Suzerain-Vassal Treaty.</b></li>
<li>The suzerain is the sovereign or state that has political
control.</li>
<li>The vassal is the inferior person or state in the
relationship.</li>
<li>“The
relationship of the vassal to his suzerain was not ‘brotherhood’ but
‘servitude’. The vassal was forbidden to seek alliances with other great powers
but was to ‘acknowledge’ only the suzerain as his overlord (cf. Hos 13:4), [and]
to be at enmity with his enemies” – AYBD.</li>
<li>On the flipside, the suzerain was to protect the vassal and
provide military aid.</li>
<ul>
<li>Joshua 10:6-7</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Joshua 9 makes clear that the Gibeonites saw themselves as
the vassal and Yahweh/Israel as the suzerain.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And the reason for this was not just Israel’s military
victories, but also the work of Yahweh on Israel’s behalf.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
There was another element of these covenant treaties that is
important to consider.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Such a treaty, “at its core was an oath [meaning “by the
life of the gods”], taken before the state deities of one or both parties. It
was at the same time an imprecation [a spoken curse], calling down divine wrath
on the oath breaker.” -AYBD</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In the case of our text, the oath was sworn to Yahweh.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
9:15 (ESV) — 15</b>
And Joshua <b><i>made peace with them</i></b> and <b><i>made a covenant with them</i></b>, to let
them live, and the leaders of the congregation <b><i>swore to them</i></b>.</li>
<li>In ANE language and the context of the Israelites
Yahweh worship, it would be to Him that this oath was sworn.</li>
<li>“The deities before whom the oath was taken were thought to
act as guarantors of the treaty, punishing the one who transgressed it” – AYBD.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Swearing an oath to Yahweh had some significant baggage.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>An oath “sworn by the Lord God of Israel…<u>could not be
broken</u>” – Woudstra.</li>
<li>“Oath taking and swearing are solemn affairs in the Old
Testament. To take an oath…was to give one’s sacred and unbreakable word that
he would follow through on what was promised. Because of the sacred,
unbreakable nature of an oath, this treaty that the Israelites made with the
Gibeonites, even though it was obtained under false pretenses, could not be
revoked” – David Howard.</li>
<li>Another example of this is the Jacob/Esau story.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
One example of a Scriptural foundation for this:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Zechariah
5:1–4 (ESV) — 1</b>
Again I lifted my eyes and saw, and behold, a flying scroll! <b>2</b> And he
said to me, “What do you see?” I answered, “I see a flying scroll. Its length
is twenty cubits, and its width ten cubits.” <b>3</b> Then he said to me, “This
is the curse that goes out over the face of the whole land. For everyone who
steals shall be cleaned out according to what is on one side, and <b><i>everyone
who swears falsely shall be cleaned out according to what is on the other side</i></b>.
<b>4</b> I will send it out, declares the <span style="font-variant: small-caps;">Lord</span>
of hosts, and it shall enter the house of the thief, <b><i>and the house of him who swears
falsely by my name. And it shall remain in his house and consume it, both
timber and stones</i></b>.”</li>
<li>See also Ezekiel 17:16-21 and Malachi 3:5.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">And the
best example for our purposes of the sacredness of covenant keeping involves
Saul, David and the Gibeonites.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>2
Samuel 21:1–3 (ESV) — 1</b>
Now there was a famine in the days of David for three years, year after year.
And David sought the face of the <span style="font-variant: small-caps;">Lord</span>.
And the <span style="font-variant: small-caps;">Lord</span> said, “<b><i>There
is bloodguilt on Saul and on his house, because he put the Gibeonites to death.</i></b>”
<b>2</b> So the king called the Gibeonites and spoke to them. Now the
Gibeonites were not of the people of Israel but of the remnant of the Amorites.
Although the people of Israel had sworn to spare them, Saul had sought to
strike them down in his zeal for the people of Israel and Judah. <b>3</b> And <b><i>David
said to the Gibeonites, “What shall I do for you? And how shall I make
atonement, that you may bless the heritage of the <span style="font-variant: small-caps;">Lord</span>?</i></b>”</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Joshua was all too familiar with God’s concern for honoring
a covenant – think Achan.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This commitment to covenant is something difficult for us to
understand.</li>
<li>One reason is that our individualist culture conflicts with
the honor/shame culture of the ANE on this kind of issue.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">3) WISDOM AND ISRAEL – THE AUTHOR’S
POINT<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">We said
earlier that Joshua 9 shows that the Israelites were deficient in the area of
fear of God and wisdom.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>We get
this from a key verse of Joshua 9.</li>
<li><b>Joshua
9:14 (ESV) — 14</b>
So the men took some of their provisions, but <b><i>did not ask counsel from the <span style="font-variant: small-caps;">Lord</span></i></b>.</li>
<ul>
<li>In fact
it seems the Gibeonites acted in wisdom and the Israelites did not.</li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Scripture
is clear about the relationship of fear and wisdom.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Psalm
111:10 (ESV) — 10</b>
The fear of the <span style="font-variant: small-caps;">Lord</span> is the
beginning of wisdom; all those who practice it have a good understanding. His
praise endures forever!</li>
<li><b>Proverbs
1:7 (ESV) — 7</b>
The fear of the <span style="font-variant: small-caps;">Lord</span> is the
beginning of knowledge; fools despise wisdom and instruction.</li>
<li><b>Proverbs
9:10 (ESV) — 10</b>
The fear of the <span style="font-variant: small-caps;">Lord</span> is the
beginning of wisdom, and the knowledge of the Holy One is insight.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Like
they failed to seek God’s will coming off the high of Jericho, they failed to
do so coming of the high of the defeat of Bethel and Ai.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Obviously
not a wise thing to do.</li>
<li>Dale Davis asks “Do we need the guidance of God only when we
are in doubt? Do we not need to be careful when we begin to think, ‘There is no
need to consult the Lord on this matter—it’s quite clear’?” – Dale Davis.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">What is it about peak
experiences that lead us to run ahead of God?</b><b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>We seem to lose a healthy dose of fear and reverence of God.</li>
<li>Not a good place to be.</li>
<li>The Psalmist says “lean not on your own understanding”.</li>
<ul>
<li><b>BTW</b> – “Lean not”
NOT “use not”.</li>
</ul>
<li>“Joshua 9 warns God’s people against such cocky
independence” – Dale Davis.</li>
<li>They expressed doubt in the Gibeonites story.</li>
<ul>
<li>Joshua 9:7 – “<b><i>perhaps you live among us</i></b>”.</li>
</ul>
<li>But in the end, they relied only on themselves.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">4) GOD’S GRACE – THE
AUTHOR’S POINT<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Rahab
deceived the leadership of Jericho to save the Jewish spies, herself and her
household.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>The
Gibeonites deceived the Israelites to save themselves.</li>
<li>In each
instance, the end result for the deceiver was life and inclusion in the
redemptive history of Israel.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">David
Howard puts it like this:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>“A postscript to the story of the Gibeonites can be seen
after the exile, in two lists in the Book of Nehemiah. In both cases, men from
Gibeon are listed among the Jews who were repairing the walls or who returned
from Babylonian exile (Neh. 3:7; 7:25). They appear to have been fully
assimilated among the Jews, as much believers in Israel’s God as was Rahab and
other foreign ‘converts’ and as much the recipients of God’s grace.”</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">What are we to take away from
these events of deception?<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">They
appear to say more about God’s grace than about the deceivers.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Israel
was chosen by God, they never earned their place in redemptive history.</li>
<li>They
were special because of God’s good pleasure.</li>
<li>“For
the Christian, the inclusion of the Gibeonites in God’s covenant community
(like Rahab) challenges any attitude of self-righteousness” – Richard Hess.</li>
<li>And as
we saw last week, God’s grace is running rampant throughout the O.T.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">And
consider this –<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Israel
was commanded to wipe out the Canaanites.</li>
<li>And
thus far we have seen the following:</li>
<li>Rahab
the Canaanite found inclusion in Israel.</li>
<li>Rahab’s
Canaanite household found inclusion in Israel.</li>
<li>And the
Canaanite tribe, the Gibeonites, found inclusion in Israel.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">And at
the same time we saw Israel itself come under a “cherem” of God because of
Achan’s sin.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>These
facts should indeed dispense with “any attitude of self-righteousness”.</li>
<li>Not to
mention they don’t seem to comport with a “myth” made up to give the Jews some
street cred.</li>
<li>In
fact, between the Jews actions and God’s grace, they look kind of stupid in
many of these so-called “myths”.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-397936127969380772013-12-08T14:13:00.000-05:002013-12-08T14:13:09.781-05:00Joshua 8:30-35 – Covenant Renewal<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">1) TIMING
AND LOCATION</span></b><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Timing:<o:p></o:p></u></div>
<div class="MsoNormal">
The writer tells us that the events in our text took place “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">at
that time</i></b>” (vs. 30).<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Scholars are unclear if this happened right after Ai or at
some other time.</li>
<li>The LXX (after 9:2) and a Dead Sea Scroll (between 5:1 and
5:2) have the text in a different part of Joshua.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Most agree it can <i style="mso-bidi-font-style: normal;">seem</i>
out of place in its current location.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) Military Standpoint</li>
<ul>
<li>David Howard suggests that “as a military strategy” this journey
“does not make good sense” if it happened right after Ai.</li>
<li>A twenty-mile journey North through the hill country.</li>
</ul>
<li>(2) Literary Standpoint</li>
<ul>
<li>Another reason it seems out of place is because of what Dale
Davis calls a “literary jolt”.</li>
<li>He describes it as being “wrenched from conquest to
covenant”.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">So could there be a
good reason for the “jolt” given by its current location?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>If, in fact, the
events happened at another time in the Conquest would there be good reason for
the editor of Joshua to move it to here?</b></li>
<li>“By placing this covenant renewal ceremony here, the writer
is saying that Israel’s success does not primarily consist in knocking off
Canaanites but in everyone’s total submission to the word of God” – Dale Davis.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">BTW</b> – “Such
arrangement of historical material would not be out of accord with the
principles of biblical historiography…one must recognize that the biblical
narrative performs<span style="mso-spacerun: yes;"> </span>a function beyond
that of the chronological recording of history” – Marten Woudstra. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Covenant is foundational to Conquest!<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Israel had, by the power and presence of Yahweh, crossed the
Jordan, destroyed Jericho and defeated Bethel and Ai.</li>
<li>But, by the covenant breaking of one man, they also lost the
first Battle of Ai.</li>
<li>We cannot run from the fact that Covenant is central to
Israel’s success and to the book of Joshua.</li>
<li>The elect of God – Israel – were to act a certain way.</li>
<li>So the location of this ceremony in our text is saturated
with covenant significance.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Location:<o:p></o:p></u></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">Do Mount Ebal and
Mount Gerizim have any special significance?<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
(1) This is the place that Moses told Joshua and the Israelites
to have a ceremony.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Deuteronomy
27:4 (ESV) — 4</b>
And when you have crossed over the Jordan, you shall set up these stones,
concerning which I command you today, <b><i>on Mount Ebal</i></b>, and you shall plaster
them with plaster.</li>
<li><b>Deuteronomy
27:12–13 (ESV) — 12</b>
“When you have crossed over the Jordan, these shall <b><i>stand on Mount Gerizim</i></b> to
bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. <b>13</b>
And these <b><i>shall stand on Mount Ebal</i></b> for the curse: Reuben, Gad, Asher,
Zebulun, Dan, and Naphtali.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">(2) This is
the location of Shechem.<o:p></o:p></span></div>
<div class="MsoNormal">
Shechem is where Abraham first came into the land and
received a covenant word from God.<span style="mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Genesis
12:6–7 (ESV) — 6</b>
Abram passed through the land <b><i>to the place at Shechem</i></b>, to the oak
of Moreh. At that time the Canaanites were in the land. <b>7</b> Then the <span style="font-variant: small-caps;">Lord</span> appeared to Abram and <b><i>said,
“To your offspring I will give this land.</i></b>” So he built there an altar
to the <span style="font-variant: small-caps;">Lord</span>, who had appeared to
him.</li>
<li>Jacob also built an altar at Shechem and called it
“God – the God of Israel”.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">BTW</span></b><span style="mso-bidi-font-family: "Times New Roman";"> – the location is also evidence
of God’s covenant faithfulness.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>How so?</b></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">So along
with the <u>text’s location</u>, even <u>the geographical place</u> is saturated
with Covenantal significance.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>This leads
us to the main point of our text – Covenant Renewal.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">2) BLESSINGS AND CURSES<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The
covenant renewal in our text finds its impetus in Deuteronomy 27 and 28.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Deuteronomy
27:1–3 (ESV) — 1</b>
Now Moses and the elders of Israel commanded the people, saying, “Keep the
whole commandment that I command you today. <b>2</b> And on the day you cross
over the Jordan to the land that the <span style="font-variant: small-caps;">Lord</span>
your God is giving you, you shall set up large stones and plaster them with
plaster. <b>3</b> And you shall write on them all the words of this law, when
you cross over to enter the land that the <span style="font-variant: small-caps;">Lord</span>
your God is giving you, a land flowing with milk and honey, as the <span style="font-variant: small-caps;">Lord</span>, the God of your fathers, has
promised you.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">And the purpose Moses gives for
this covenant renewal?<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">Blessings for Obedience –<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Deuteronomy
28:1–3 (ESV) — 1</b>
“And if you faithfully obey the voice of the <span style="font-variant: small-caps;">Lord</span>
your God, being careful to do all his commandments that I command you today,
the <span style="font-variant: small-caps;">Lord</span> your <b><i>God will set you high above all
the nations of the earth</i></b>. <b>2</b> And all these <b><i>blessings shall come upon you and
overtake you</i></b>, if you obey the voice of the <span style="font-variant: small-caps;">Lord</span> your God. <b>3</b> Blessed shall you be in the city,
and blessed shall you be in the field.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">Curses for Disobedience –<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Deuteronomy
28:15 (ESV) — 15</b>
“But if you will not obey the voice of the <span style="font-variant: small-caps;">Lord</span>
your God or be careful to do all his commandments and his statutes that I
command you today, then <b><i>all these curses shall come upon you and
overtake you</i></b>.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Before
we dig deeper into this, we need to take a look at what Joshua did to
acknowledge, affirm and commit to the words of God through Moses.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>They
erected “<b><i>an altar of uncut stones</i></b>” – vs. 31</li>
<ul>
<li>Why are
the “uncut stones” significant?</li>
<li>“It is a denial of the thought that human beings can add
anything at all to salvation” – James Boice.</li>
</ul>
<li>They
offered “<b><i>burnt offerings</i></b>” and “<b><i>sacrificed peace offerings</i></b>” on the
altar – vs. 31</li>
<ul>
<li><i>Burnt offerings</i> “entirely consumed the
animals”; were an aroma pleasing to God; and it was to atone for sins (Lev 1:4)
– David Howard.</li>
<li><i>Peace offerings</i> were also know as “fellowship
offerings”; some of the animals sacrificed were eaten together in fellowship –
David Howard.</li>
<li>Both
were offered at Sinai and so allude to the Mosaic Covenant – Woudstra.</li>
</ul>
<li>Joshua
“<b><i>wrote
on the stones a copy of the law of Moses</i></b>” – vs. 32</li>
<li>“<b><i>All
Israel</i></b>” participated – sojourners, native born, women, little ones, elders,
officers, judges, priests – vs. 33 & 35</li>
<ul>
<li>“sojourners”
were foreign converts to Yahweh – like Rahab.</li>
</ul>
<li>The “<b><i>ark
of the covenant of the Lord</i></b>” was present – vs. 33</li>
<ul>
<li>Representative
of the presence and promises of God</li>
</ul>
<li>Joshua
“read all the words of the law, the blessing and the curse” – vs. 34</li>
<ul>
<li>We
don’t know if this was the 10 Commandments or the specific B&C from Deut. 28.</li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">So what covenant were the
Israelites renewing by their actions at Shechem?<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>Marten
Woudstra provides great insight into this question.</li>
<li>All of
Israel “is confronted with the demands of the Lord of the covenant as they
enter upon a new phase of their existence in the land of promise. If these
demands are responded to in covenant obedience, Israel’s future happiness will
be secured”.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">And the
meaning behind the covenantal acts in our text is expressive of two
necessities.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Woudstra
says “…the right of possessing the promise land is tied to the <i>proclamation of</i>, and <i>subjection to</i> God’s covenant claims upon
his people (and the world)”.</li>
<li>So the
two necessities are:</li>
<ul>
<li>(1) Proclamation
of God’s Covenant Requirements</li>
<li>(2) Subjection
to God’s Covenant Requirements</li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">So we
don’t take the importance of the Covenantal blessing/curse motif in the wrong
way, we need to keep something very important in mind.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Though it is true that “blessing and cursing are the two poles around which the
history of the covenant revolves” – Woudstra.</li>
<li>The B&C of the Sinai Covenant as revealed in Deuteronomy
“presupposes the unconditional covenant of God with Abraham by which the Jews
were chosen to be God’s people”.</li>
<ul>
<li>Remember, along with His commands, God also gave the concept
of atonement.</li>
<li>The “Thou shalt not” but “I know you will” – James Boice.</li>
</ul>
<li>As we said in our OT Gospel lesson, we are speaking about
the conforming use of the law for the Elect – Israel.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">God’s
elect are not their own.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>They
are to live in obedience to Him and His covenant requirements.</li>
<li>But not
simply for their own sake and the blessings that come from obedience.</li>
<li>But
also because they have been given a greater purpose than just their own
history.</li>
<li>They
are the recipients of a global redemptive history.</li>
<ul>
<li>(1) Through
them the promised seed will come.</li>
<li>(2) Through
them the Davidic king will come.</li>
<li>(3) Through
them the covenant claims of God on His creation are made known – Woustra.</li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">So to
proclaim and submit to Covenant is to participate in the greater purposes of
God for the world.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Including,
but not limited to, Israel receiving the Promised Land.</li>
<li>This is
definitely something worth proclaiming and subjecting oneself to!</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-86372816597075503602013-12-03T21:21:00.000-05:002013-12-03T21:21:19.673-05:00Joshua 8:1-29 - Battle of Ai Apologetic<div class="MsoNormal">
<span style="font-size: 11.0pt;">Joshua 8 provides for us the
OT’s most detailed description of an Israelite battle (Monson).<o:p></o:p></span></div>
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</div>
<ul>
<li><b><span style="font-size: 11.0pt;">But is there any evidence that it ever happened?</span></b></li>
<li><span style="font-size: 11pt;">“For the past few decades all
but the most conservative biblical scholars have considered the Joshua account
[of the Conquest] to be historically unreliable” – John Monson.</span></li>
<li><span style="font-size: 11pt;">Today I want to provide a few
reasons why we can consider our text historically reliable.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">We will quickly go over some
of the highlights of the text.<o:p></o:p></span></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">Its message is
straightforward enough.</span></li>
<li><span style="font-size: 11pt;">And then we will get to the
apologetics angle.</span><span style="font-size: 11pt;"> </span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 11.0pt;">1) TEXT QUICK TAKE<o:p></o:p></span></b></div>
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<br /></div>
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<b><span style="font-size: 11.0pt; mso-bidi-font-family: "Times New Roman";">Joshua
8:1–2 (ESV) — 1</span></b><span style="font-size: 11.0pt; mso-bidi-font-family: "Times New Roman";"> And the <span style="font-variant: small-caps;">Lord</span>
said to Joshua, “Do not fear and do not be dismayed. Take all the fighting men
with you, and arise, go up to Ai. See, I have given into your hand the king of
Ai, and his people, his city, and his land. <b>2</b> And you shall do to Ai and
its king as you did to Jericho and its king. Only its spoil and its livestock
you shall take as plunder for yourselves. Lay an ambush against the city,
behind it.” <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Two things have happened that
would give Joshua pause.<o:p></o:p></span></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">(1) He lost the first battle
of Ai because of Achan’s breaking the “cherem” put on Jericho.</span></li>
<li><span style="font-size: 11pt;">(2) Israel itself had been
brought under a “cherem” because of Achan’s actions.</span></li>
<li><span style="font-size: 11pt;">However, with Achan’s
execution and the destruction of the stolen items, Yahweh’s ban on Israel is
lifted.</span></li>
<li><span style="font-size: 11pt;">Yahweh reassures them – “</span><b style="font-size: 11pt;"><i>do
not fear and do not be dismayed</i></b><span style="font-size: 11pt;">” (vs. 1).</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">God makes clear that this
time Ai will be defeated.<o:p></o:p></span></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">And as with Jericho, it is
fundamentally because – “</span><b style="font-size: 11pt;"><i>I have given into your hand the king of Ai,
and his people, his city, and his land</i></b><span style="font-size: 11pt;">” (vs. 1).</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Ironically, when God orders
His ban (cherem) on Ai, He makes a minor adjustment.<o:p></o:p></span></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">Unlike Jericho, at Ai the
Israelites can “</span><b style="font-size: 11pt;"><i>take as plunder</i></b><span style="font-size: 11pt;">” the “</span><b style="font-size: 11pt;"><i>spoil and its livestock</i></b><span style="font-size: 11pt;">” (vs. 2).</span></li>
<li><b><span style="font-size: 11.0pt;">Had Achan only contained his covetousness?</span></b></li>
<li><span style="font-size: 11pt;">Our sin stands in the way of
God’s blessings.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Finally from our introductory
verses God lays out the strategy.<o:p></o:p></span></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">It is to be an ambush – “</span><b style="font-size: 11pt;"><i>lay
an ambush against the city, behind it</i></b><span style="font-size: 11pt;">”.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Joshua explained God’s
strategy to Israel in verses 3-7 as follows:<o:p></o:p></span></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">A large number of troops will
“</span><b style="font-size: 11pt;"><i>lie
in ambush</i></b><span style="font-size: 11pt;">” behind the city of Ai (vss. 3-4).</span></li>
<li><span style="font-size: 11pt;">Then Joshua and the men with
him will “</span><b style="font-size: 11pt;"><i>approach the city</i></b><span style="font-size: 11pt;">” (vs. 5).</span></li>
<li><span style="font-size: 11pt;">And when the men of Ai “</span><b style="font-size: 11pt;"><i>come
out against us just as before, we shall flee before them</i></b><span style="font-size: 11pt;">” (vs. 5).</span></li>
<li><span style="font-size: 11pt;">This move will “</span><b style="font-size: 11pt;"><i>draw them
away from the city</i></b><span style="font-size: 11pt;">” (vs. 6).</span></li>
<li><span style="font-size: 11pt;">Then the Israelite soldiers
hiding behind the city will “</span><b style="font-size: 11pt;"><i>rise up from the ambush and seize the city</i></b><span style="font-size: 11pt;">”
(vs. 7).</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">In verses 9-23, the strategy
Joshua described in verses 3-7 is implemented.<o:p></o:p></span></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">Within these verses the
battle is described in great detail.</span></li>
<li><span style="font-size: 11pt;">And it will be in the details
that we find reasons to accept the historicity of Joshua.</span></li>
<li><span style="font-size: 11pt;">We will come back to them
shortly.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Verses 24-29 are brutal.<o:p></o:p></span></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">“</span><b style="font-size: 11pt;"><i>killing all he inhabitants</i></b><span style="font-size: 11pt;">”
(vs. 24)</span></li>
<li><span style="font-size: 11pt;">“</span><b style="font-size: 11pt;"><i>fallen by the edge of the sword</i></b><span style="font-size: 11pt;">”
(vs. 24)</span></li>
<li><span style="font-size: 11pt;">“</span><b style="font-size: 11pt;"><i>all who fell that day, both men
and women, were 12,000, all the people of Ai</i></b><span style="font-size: 11pt;">” (vs. 25)</span></li>
<li><span style="font-size: 11pt;">“</span><b style="font-size: 11pt;"><i>devoted all the inhabitants of Ai
to destruction</i></b><span style="font-size: 11pt;">” (vs. 26)</span></li>
<li><span style="font-size: 11pt;">“</span><b style="font-size: 11pt;"><i>hanged the king of Ai on a tree
until evening</i></b><span style="font-size: 11pt;">” (vs. 29)</span></li>
<li><b><i><span style="font-size: 11.0pt;">“took his body down from the tree and
threw it at the entrance of the gate</span></i></b><span style="font-size: 11pt;">”
(vs. 29)</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">We addressed the issues
raised by this violence in our God Sanctioned War lesson.<o:p></o:p></span></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">Please refer to back that
lesson for the relevant info.</span></li>
</ul>
<br />
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<br /></div>
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<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 11.0pt;">2) APOLOGETIC FOR BATTLE OF AI<o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-size: 11.0pt;">So back to the question we
raised at the beginning.<o:p></o:p></span></div>
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</div>
<ul>
<li><b><span style="font-size: 11.0pt;">Are there reasons to believe this battle is
historical?</span></b></li>
<li><span style="font-size: 11pt;">For as we have discussed over
and over, the Christian faith is not a blind faith.</span></li>
<li><span style="font-size: 11pt;">God’s work in history to
restore and redeem was not done “in a corner” as Paul says.</span></li>
<li><span style="font-size: 11pt;">“The God of the Bible acts in
time and space” – John Monson.</span></li>
</ul>
<br />
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<br /></div>
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<u><span style="font-size: 11.0pt;">Some Problems:<o:p></o:p></span></u></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">(1) Timing – “The destruction
and decline of Late Bronze Age cities occurred later than the commonly accepted
thirteenth-century-BC date [1200 BC] of Joshua” – Monson.</span></li>
<li><span style="font-size: 11pt;">Problem – Once this became
evident, any evidence formerly associated with supporting the Conquest was in
doubt.</span></li>
<ul>
<li><b><span style="font-size: 11.0pt;">BTW</span></b><span style="font-size: 11pt;"> – Many
conservative scholars now argue for a 15-century-BC date.</span></li>
</ul>
<li><span style="font-size: 11pt;">(2) Archaeology –
“Excavations at Jericho and Ai, two cities that Joshua burned with fire, did
not yield what was felt to be the necessary evidence of a Late Bronze Age
destruction” – John Monson.</span></li>
<li><span style="font-size: 11pt;">Problem – Archaeological
evidence is “held up as the scientific arbiter” – Monson.</span></li>
<ul>
<li><span style="font-size: 11pt;">If there is no archaeological
evidence then it didn’t happen (or so the saying goes).</span></li>
</ul>
</ul>
<br />
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<br /></div>
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<u><span style="font-size: 11.0pt;">The Reactions: <o:p></o:p></span></u></div>
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<span style="font-size: 11.0pt;">There is little disagreement
“that there emerged a new phenomenon in the highlands of Palestine” centered on
a god called Yahweh – Monson.<o:p></o:p></span></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">“A group of people entered
Canaan bringing with them the cult of this otherwise unknown deity” – Alan
Millard.</span></li>
<li><span style="font-size: 11pt;">The “transition from
thirteenth-century-BC Late Bronze Age urban city-states to twelfth-century-BC
villages on the so-called highland frontier seemed to correlate quite well with
the local emergence of Israel, however that emergence might be conceived” –
Monson.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">But the Biblical account of
an Israelite Conquest as the reason for it was discarded.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">It came to be seen as a made
up story about Israelite origins.</span></li>
<li><span style="font-size: 11pt;">One written during the Babylonian
exile.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Instead, the following
theories are now put forward (Monson):<o:p></o:p></span></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">1) Peasant-Revolt Hypothesis
– The Israelites were “nothing more than Canaanites who rebelled against their
overlords” – Monson.</span></li>
<li><span style="font-size: 11pt;">2) Ebb & Flow Hypothesis
– The Israelites arose as simply a “cultural change” occurring with the
“long-term ebb and flow between pastoralists and a sedentary population in
Palestine” – Monson.</span></li>
<li><span style="font-size: 11pt;">3) Ruralization Theory –
Israel emerged as Canaanites left “collapsing city-states” and moved into
“compounds and villages in the adjacent highlands” – Monson.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 11.0pt;">BTW</span></b><span style="font-size: 11.0pt;"> – Alan
Millard points out that an exhibit in the British Museum calls Israelites
“pastoral Canaanites”.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">The bottom line is that, as
we said in our introduction – <o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">“For the past few decades all
but the most conservative biblical scholars have considered the Joshua account
[of the Conquest] to be historically unreliable” – John Monson.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 11.0pt;">So where does that leave us?<o:p></o:p></span></b></div>
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</div>
<ul>
<li><span style="font-size: 11pt;">If we wanted to do an episode
of </span><i style="font-size: 11pt;">Bible Secrets Revealed</i><span style="font-size: 11pt;"> we would be
in great shape.</span></li>
<li><span style="font-size: 11pt;">We could stop here and sow
the seeds of doubt about the orthodox view of Israel’s origins.</span></li>
<li><span style="font-size: 11pt;">But there is more to the
story.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">“The biblical account of
Israel’s entry into Canaan should be accepted as a legitimate historical source”
– Monson.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">In fact, there are
“compelling reasons why one should engage rather than dismiss these relevant
biblical texts” – Monson.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">There are a number of reasons
for this.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">We will summarize only (3) and
dive deeper into the third one.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 11.0pt;">Literary Genre – <o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">“We must be willing to
acknowledge that the biblical text is a cultural artifact” – John Walton.</span></li>
<li><span style="font-size: 11pt;">“The form and content of
Joshua, as well as the events that it describes (replete with battles,
destructions, and geographical descriptions), are reminiscent of the late
second millennium BC” – Monson.</span></li>
<li><span style="font-size: 11pt;">“When Joshua is viewed as a
piece of Near Eastern military writing, and its literary character is properly
understood, the idea of a group of tribes coming to Canaan, using some military
force, partially taking a number of cities and areas over a period of some
years, destroying (burning) just three cities, and coexisting alongside the
Canaanites and other ethnic groups for a period of time before the beginnings
of monarchy, does not require blind faith” – James Hoffmeier.</span></li>
<li><span style="font-size: 11pt;">We also addressed this issue
in our lesson on OT Polemical Theology.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 11.0pt;">Archaeology –<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">Books and books have been
written on the archaeological evidence of Israel’s Conquest by both sides.</span></li>
<li><span style="font-size: 11pt;">Most conservative scholars
concede that the archaeological evidence for the Conquest is sparse –
especially Jericho and Ai.</span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">The issues are complicated.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">Dating the Exodus and
Conquest.</span></li>
<li><span style="font-size: 11pt;">Dating the Late Bronze Age
and the Iron Age.</span></li>
<li><span style="font-size: 11pt;">Understanding sites with
multiple occupations.</span></li>
<li><span style="font-size: 11pt;">The actual location of villages
cited in the Bible.</span></li>
<li><span style="font-size: 11pt;">The meaning of the Biblical
texts themselves in describing the Conquest.</span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">John Monson sums it up as
follows:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">“It is true that
archaeological evidence is scattered, random, and incomplete, just as the
Bible’s record is selective, ancient, and theologically oriented. Any attempt
to relate these two sets of information is fraught with challenges—and this is
especially so in the case of Israel’s entry into Canaan. There are perceived
contradictions between text and archaeology but also reasonable congruencies.”</span></li>
<li><span style="font-size: 11pt;">“The book of Joshua’s account
of the Israelite entry into Canaan does overlap with archaeology, albeit in
broad strokes.”</span></li>
<li><span style="font-size: 11pt;">And absence of evidence is
not evidence of absence.</span></li>
<ul>
<li><span style="font-size: 11pt;">King David example</span></li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">I recommend reading a couple
of books to better understand the archaeology and historicity of the Exodus and
Conquest.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><i><span style="font-size: 11.0pt;">Do Historical Matters Matter to Faith</span></i></li>
<li><i><span style="font-size: 11.0pt;">Israel: Ancient Kingdom or Late Invention</span></i></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 11.0pt;">Geography –<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">“The geographical rootedness
of the text points to a real story in a real place” – John Monson.</span></li>
<li><span style="font-size: 11pt;">Deuteronomy and Joshua in
general and our text in particular provide us with “detailed descriptions of
regions and terrain that match very precisely the geographical realities of
Canaan as a whole and lend credibility to the battle accounts” – Monson.</span></li>
<li><span style="font-size: 11pt;">Geographical features are
“recorded with such frequency and specificity that they give the accounts a
strong sense of authenticity. One must ask why such details would be recounted
were the story merely etiological [origins] or contrived” – Monson.</span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">And this brings us back to <b style="mso-bidi-font-weight: normal;">Joshua 8:9-23</b>.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">“The geographical data recorded
in the campaigns that follow the fall of…Ai are so specific that they are
presented in a case study below” – Monson.</span></li>
<li><span style="font-size: 11pt;">This geographical data is the
“glue” for reconciling the Biblical account and archaeology – Monson.</span></li>
</ul>
<br />
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<br /></div>
<div class="MsoNormal">
<u><span style="font-size: 11.0pt; mso-bidi-font-family: "Times New Roman";">The
Geographical Details – 9-23:<o:p></o:p></span></u></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">Some Israelite soldiers laid
an ambush “</span><b style="font-size: 11pt;"><i>between Bethel and Ai</i></b><span style="font-size: 11pt;">” (vss. 9, 12)</span></li>
<li><span style="font-size: 11pt;">To the “</span><b style="font-size: 11pt;"><i>west of Ai</i></b><span style="font-size: 11pt;">” or “</span><b style="font-size: 11pt;"><i>west
of the city</i></b><span style="font-size: 11pt;">” (vss. 9, 12, 13)</span></li>
<li><span style="font-size: 11pt;">Joshua and his decoy troops “</span><b style="font-size: 11pt;"><i>encamped
on the north side of Ai</i></b><span style="font-size: 11pt;">” (vs. 11).</span></li>
<li><span style="font-size: 11pt;">This was the “</span><b style="font-size: 11pt;"><i>main
encampment that was north of the city</i></b><span style="font-size: 11pt;">” (vs. 13)</span></li>
<li><span style="font-size: 11pt;">And there was a “</span><b style="font-size: 11pt;"><i>ravine
between them and Ai</i></b><span style="font-size: 11pt;">” (vs. 11)</span></li>
<li><span style="font-size: 11pt;">That night Joshua left the
decoy troops and moved his position to a more strategic location.</span></li>
<li><span style="font-size: 11pt;">He “</span><b style="font-size: 11pt;"><i>spent that night in the valley</i></b><span style="font-size: 11pt;">”
(vs. 13)</span></li>
<li><span style="font-size: 11pt;">Not the ravine between Ai and
the decoy troops</span></li>
<li><span style="font-size: 11pt;">In the morning, the king of
Ai saw the decoy troops across the ravine and sought to engage them at “</span><b style="font-size: 11pt;"><i>the
Arabah</i></b><span style="font-size: 11pt;">” (probably the Rift Valley) (vs. 14)</span></li>
<li><span style="font-size: 11pt;">They would not have seen the
ambush troops (to their South) or Joshua (to their Southeast).</span></li>
<li><span style="font-size: 11pt;">The decoy troops then retreated
to “</span><b style="font-size: 11pt;"><i>the
wilderness</i></b><span style="font-size: 11pt;">” (vs. 15) – back towards the Jordan.</span></li>
<li><span style="font-size: 11pt;">The Canaanite soldiers of “</span><b style="font-size: 11pt;"><i>Ai
and Bethel</i></b><span style="font-size: 11pt;">” chased the Israelites (vs. 17)</span></li>
<li><span style="font-size: 11pt;">The men hiding in ambush
attacked Ai when Joshua “</span><b style="font-size: 11pt;"><i>stretched out his hand</i></b><span style="font-size: 11pt;">” (vs. 19)</span></li>
<li><span style="font-size: 11pt;">They could see Joshua from
his position “</span><b style="font-size: 11pt;"><i>in the valley</i></b><span style="font-size: 11pt;">”</span></li>
<li><span style="font-size: 11pt;">The plan worked – Ai and
Bethel were defeated.</span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">The details of Joshua’s 2<sup>nd</sup>
battle with Ai reveal “a sophisticated, well-orchestrated battle…in which
Joshua exploited every geographic feature of the region and planned every
detail, down to the maneuverability of his forces and the time of day to
attack” – John Monson.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">And the exact way Joshua
exploited the geography “could only occur in this region’s unique terrain” –
Monson.</span></li>
<li><span style="font-size: 11pt;">The battle fits “precisely
the geography of the </span><i style="font-size: 11pt;"><u>region</u></i><span style="font-size: 11pt;"> of
Ai” – Monson.</span></li>
<li><span style="font-size: 11pt;">In other words, the location
of the region of Ai, Bethel, the troop movements and the hill and valleys as
described in the Bible fit the reality.</span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">For example – <o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">Joshua</span><span style="font-size: 11pt;"> </span><span style="font-size: 11pt;">8 “provides a key detail: ‘That night Joshua
positioned himself ‘within the valley’’ (Josh. 8:13). If this expression is
understood to be [the ravine from verse 11], then Joshua’s position can be identified
clearly as a small hill just south of the modern village of Deir Dibwan, a
place from which one has an unhindered view of the entire area. From this hill ‘within
the valley’ Joshua could direct the battle, since he had visual contact with
both his ambush team and his main force, and he could also see The Ruin, the
enemy’s camp, and their movements” – John Monson.</span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u><span style="font-size: 11.0pt;">The Finale:<o:p></o:p></span></u></b></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">There is disagreement among
scholars as to the exact locations of Ai and Bethel.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">David Livingston, e.g., has a
different take than John Monson on the locations.</span></li>
<li><span style="font-size: 11pt;">These disagreements point to
the complexities of the issues.</span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">There is also disagreement on
the meaning of “Ai”.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">Some, like Monson, are
adamant that it means “The Ruins”.</span></li>
<li><span style="font-size: 11pt;">Others, like Livingston say
no it was not a heap of ruins but an occupied village at the time of Joshua.</span></li>
<li><span style="font-size: 11pt;">One’s take on this question
lays down the presuppositions for where Ai could be located.</span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">However, most seem to agree
that Ai functioned as a military outpost for Bethel – its sister city.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">This is because Bethel
occupied a main crossroads area and was strategically important.</span></li>
<li><span style="font-size: 11pt;">In Genesis, e.g., we see that
even Abraham came through Bethel.</span></li>
<li><span style="font-size: 11pt;">So the strategy against Ai
was as much a strategy to take Bethel.</span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Finally – <o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">“The detailed descriptions
argue against the idea that the story was manufactured or that its origins can
be dated to the first millennium BC. To the contrary, the text of Joshua and
its ancient Near Eastern literary setting both showcase the geography and give
the sense of a very ancient and authentic battle plan” – John Monson.</span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">Think about this:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-size: 11pt;">Make up a battle in Suffolk
that took place 700 years ago that accounts for the displacement of the Native
Americans and the arrival of some new tribe a strange new god.</span></li>
<li><span style="font-size: 11pt;">You have to get all the
details right – geography, place names, etc.</span></li>
<li><span style="font-size: 11pt;">You have to avoid leaving any
anachronistic evidence behind – “Driver” or “Holland”, e.g.</span></li>
<li><span style="font-size: 11pt;">And you don’t have Google and
books to help you.</span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="font-size: 11.0pt;">Cumulative Case:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<span style="font-size: 11.0pt;">We will let John Monson have
the final word:<o:p></o:p></span></div>
<blockquote class="tr_bq">
<span style="font-family: Calibri; font-size: 11.0pt; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "MS Pゴシック"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">The biblical account of Israel’s entry into
Canaan, when it is placed within its literary, cultural, and geographical
context, is more reasonable as a second-millennium historical event than any of
the alternatives proposed to date. The Bible’s account of Joshua’s entry into
the land is far more compelling and in line with available evidence than are
the stale verdicts of historical criticism. It is not a matter of “proving the
Bible” or defending traditional views in knee-jerk fashion. At issue is the degree
of openness to reasonable reconstructions even if they challenge the
“orthodoxy” of modern criticism that is largely negative toward the historicity
of the biblical text. Cumulative evidence that yields strong probabilities in
favor of the biblical text is far more convincing than nonevidence.</span></blockquote>
<span style="font-family: Calibri; font-size: 11.0pt; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "MS Pゴシック"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;"><br /></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-55838627037517728382013-11-24T14:44:00.000-05:002013-11-24T14:44:56.386-05:00Joshua 7:13-26 – Wrath of God Is Necessary<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Last
week we tried to understand why God would hold Israel responsible for the
actions of one individual.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>In the
process, we outlined 3 aspects to Achan’s sin.</li>
<ul>
<li>Inward</li>
<li>Outward</li>
<li>Covenantal</li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">We
found that the covenantal aspect of Achan’s sin was our best lead.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>For it
was there that we found a deep connection within God’s elect between the
individual and the group.</li>
<li>A
connection, we discovered, that still exists for NT believers.</li>
<li>This
deep connection meant that the covenantal sin of Achan actually corrupted the
group.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">We then
found that the only solution to this corruption was to separate it from the
group.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>We
looked to Leviticus 16 for this principal.</li>
<li>There
we found the principal of the sacrificial goat and the separation goat.</li>
<li>The
separation goat was symbolically sent outside the sacred area of Israel’s camp
into the wilderness.</li>
<li>And for
Achan, this separation principal would cost him his life.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Importantly,
the separation and the condemnation that follows are expressions of God’s
wrath.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>And it
is God’s wrath that we will contend with throughout this lesson.</li>
<li>Especially
section four – the necessity of God’s wrath.</li>
<li>Wrath
being, the “punitive righteousness of God by which He maintains His
moral order, which demands justice and retribution for injustice” – HIBD.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">1) SEPARATION ORDERED<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
7:13–15 (ESV) — 13</span></b><span style="mso-bidi-font-family: "Times New Roman";">
Get up! Consecrate the people and say, ‘Consecrate yourselves for tomorrow; for
thus says the <span style="font-variant: small-caps;">Lord</span>, God of Israel,
“There are devoted things in your midst, O Israel. You cannot stand before your
enemies until you take away the devoted things from among you.” <b>14</b> In
the morning therefore you shall be brought near by your tribes. And the tribe
that the <span style="font-variant: small-caps;">Lord</span> takes by lot shall
come near by clans. And the clan that the <span style="font-variant: small-caps;">Lord</span>
takes shall come near by households. And the household that the <span style="font-variant: small-caps;">Lord</span> takes shall come near man by man. <b>15</b>
And he who is taken with the devoted things shall be burned with fire, he and
all that he has, because he has transgressed the covenant of the <span style="font-variant: small-caps;">Lord</span>, and because he has done an
outrageous thing in Israel.’ ” <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The
time has come to deal with Achan’s sin and Israel’s guilt.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>The
reason for this is clear – “<b><i>You cannot stand before your enemies until
you take away the devoted things form among you</i></b>” (vs. 13).</li>
<ul>
<li>“When
Achan sinned, the blessing of God stopped for the people corporately; when
judgment was applied, blessing returned and victory followed” – James Boice.</li>
</ul>
<li>This
edict by Yahweh is consistent with His words to Joshua in Joshua 1.</li>
<li>There
He made it clear that their inheritance of the Promised Land was conditional.</li>
<li><b>Joshua
1:7 (ESV) — 7</b> <b><i>Only</i></b>
be strong and very courageous, being careful to do according to all the law
that Moses my servant commanded you. Do not turn from it to the right hand or
to the left, <b><i>that you may have good success</i></b> wherever you go.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The
solution to the problem is severe – an expression of God’s wrath.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Yahweh
commands that the one responsible for Israel’s guilt will himself become part
of the “cherem” that Yahweh put on Jericho.</li>
<li>In
other words, like Jericho and its inhabitants, Achan will be devoted to
destruction.</li>
<li>“<b><i>Because
he has transgressed the covenant</i></b>” and “<b><i>done an outrageous thing</i></b>”
he “<b><i>shall
be burned with fire</i></b>” (vs. 15).</li>
<li>“He in
effect had become a Canaanite by his actions” – David Howard.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The
stark contrast between Rahab the Canaanite and Achan the Israelite is
significant.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Rahab,
by her confession, had been ushered into the elect of Israel.</li>
<li>Achan,
by his covenant sin, had been devoted to destruction as a Canaanite.</li>
<li><b>What lessons can be learned from
this contrast?</b></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">We need
to take notice of two things in these verses about God’s wrath.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">(1) It Can Be Patient<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>Yahweh does not immediately do what He has a right to do – devote
all the Israelites to destruction.</li>
<li>(A) In fact, He <i>identifies
the problem</i> for Joshua.</li>
<ul>
<li><b>Act of covenant
faithfulness?</b></li>
</ul>
<li>(B) And He also <i>identifies
the solution</i> to the problem.</li>
<ul>
<li>The separation and destruction of the responsible party.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In other words, by identifying these two things God provides
opportunity for restoration.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Behind
such unwelcome disclosure shines the clear desire of God to restore his people
to his favour” – Dale Davis.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">(2) It Is Not Flippant</span></b><span style="mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>God
expressing His wrath is not like a man throwing a rage-filled, angry tantrum.</li>
<li>It
flows from His holiness.</li>
<li>It
flows from His moral law.</li>
<li>It
flows from His covenant faithfulness.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">It’s
expression is logical, deliberate and thought out – not irrational anger.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>Get
up</i></b>”</li>
<li>“<b><i>Consecrate
yourselves</i></b>”</li>
<li>“<b><i>Devoted
things in your midst</i></b>”</li>
<li>“<b><i>He
has transgressed the covenant of the Lord</i></b>”</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">“Yahweh’s
[wrath] is significantly different from the often passionate and sometimes
petty tirades of other ancient Near Eastern deities” – AYBD.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>We can
only begin to understand it within these contexts.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">2) CONFESSION MADE<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
7:19–21 (ESV) — 19</span></b><span style="mso-bidi-font-family: "Times New Roman";">
Then Joshua said to Achan, “My son, give glory to the <span style="font-variant: small-caps;">Lord</span> God of Israel and give praise to him. And tell me now
what you have done; do not hide it from me.” <b>20</b> And Achan answered Joshua,
“Truly I have sinned against the <span style="font-variant: small-caps;">Lord</span>
God of Israel, and this is what I did: <b>21</b> when I saw among the spoil a
beautiful cloak from Shinar, and 200 shekels of silver, and a bar of gold
weighing 50 shekels, then I coveted them and took them. And see, they are
hidden in the earth inside my tent, with the silver underneath.” <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">We
dealt with Joshua’s confession in our last lesson.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>But
Joshua’s request and Achan’s confession give an example of how to glorify God.</li>
<li>Something
in which we need all the help we can get.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
“Joshua was not instructing Achan to indulge in a disengaged
act of glorifying and praising God and <i style="mso-bidi-font-style: normal;">then</i>
to confess his sin; rather, by his very confession, he was glorifying God” –
David Howard.<span style="mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>In other words, when the elect speak the truth they glorify
God.</li>
<li>And our
confessions before a holy God are a specific example of God glorifying truth telling.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">3) WRATH EXPRESSED<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
7:22–26 (ESV) — 22</span></b><span style="mso-bidi-font-family: "Times New Roman";">
So Joshua sent messengers, and they ran to the tent; and behold, it was hidden
in his tent with the silver underneath. <b>23</b> And they took them out of the
tent and brought them to Joshua and to all the people of Israel. And they laid
them down before the <span style="font-variant: small-caps;">Lord</span>. <b>24</b>
And Joshua and all Israel with him took Achan the son of Zerah, and the silver
and the cloak and the bar of gold, and his sons and daughters and his oxen and
donkeys and sheep and his tent and all that he had. And they brought them up to
the Valley of Achor. <b>25</b> And Joshua said, “Why did you bring trouble on
us? The <span style="font-variant: small-caps;">Lord</span> brings trouble on you
today.” And all Israel stoned him with stones. They burned them with fire and
stoned them with stones. <b>26</b> And they raised over him a great heap of
stones that remains to this day. Then the <span style="font-variant: small-caps;">Lord</span>
turned from his burning anger. Therefore, to this day the name of that place is
called the Valley of Achor. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">Are you serious?<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>They “<b><i>took
Achan</i></b>”, the treasure <b><u>AND</u></b>
“<b><i>his
sons and daughters and his oxen and donkeys and sheep</i></b>” (vs. 24).</li>
<li>And
then “<b><i>burned them with fire and stoned the with stones</i></b>” (vs. 25)</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">I think
we can intellectually understand the theological foundation behind God’s death
sentence on Achan.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>But
emotionally, the death of his entire family is tough.</li>
<li>It
feels blood thirsty and over reaching.</li>
<li>This
was the destruction of Achan’s entire family line.</li>
<li>So not
only his life, and his children’s lives, but also his family name was done – “They
gone”.</li>
<li>A
serious problem in aNE culture.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">What are we to make of this?<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>Before
we try and answer this question, let’s look at a couple of other things.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">“<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">They
laid them down before the Lord</i></b>” (vs. 23).<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>The word used here <i>(yṣr
– “<b>laid them down</b>”)</i> is
significant, since it is translated most commonly as ‘poured out,’ referring to
the use of oil in anointing and other religious contexts. The stolen items were
‘poured out’ before the Lord, returning to him what belonged to him” - David Howard.</li>
<li>Achan stole what was devoted to God and Joshua “re-devoted”
it.</li>
<li>Only this time it was a devotion to destruction, not to
tabernacle use.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">“<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Great
heap of stones that remains to this day</i></b>” (vs. 26)<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>This is
the second memorial we have encountered in Joshua.</li>
<li>The other
was after crossing of the Jordan.</li>
<li>The
first a reminder of God’s power and presence.</li>
<li>This
second a reminder of God’s wrath; His “<b><i>burning anger</i></b>”.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">There
is an interesting note on the Valley of Achor (trouble).<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>We
can’t forget that God is in the transformation business.</li>
<li>A
business that involves not only His wrath but also His grace.</li>
<li><b>Hosea
2:14–15 (ESV) — 14</b>
“Therefore, behold, I will allure her, and bring her into the wilderness, and
speak tenderly to her. <b>15</b> And there I will give her her vineyards and <b><i>make
the Valley of Achor a door of hope.</i></b> And there she shall answer as in
the days of her youth, as at the time when she came out of the land of Egypt.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Now
back to our question.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>We can
say at least two things.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">1) We know
that God spoke over and over of the consequences of covenant sin.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Deuteronomy
17:2–5 (ESV) — 2</b>
“If there is found among you, within any of your towns that the <span style="font-variant: small-caps;">Lord</span> your God is giving you, a man or
woman who does what is evil in the sight of the <span style="font-variant: small-caps;">Lord</span>
your God, in <b><i>transgressing his covenant</i></b>, <b>3</b> and has gone and served
other gods and worshiped them, or the sun or the moon or any of the host of
heaven, which I have forbidden, <b>4</b> and it is told you and you hear of it,
then you shall inquire diligently, and if it is true and certain that such an
abomination has been done in Israel, <b>5</b> then you shall bring out to your
gates that man or woman who has done this evil thing, and you shall <b><i>stone
that man or woman to death</i></b> with stones.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">2) We know
that Israel was a theocracy.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Meaning,
among other things, that God was the judicial system, the Supreme Court.</li>
<li>Justice
was meted out through Him.</li>
<li>His
holiness was the standard of innocence.</li>
<li>If He
condemned He was justified to do so.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">But we
are still left emotionally traumatized.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Especially
with the death sentence on his children.</li>
<li><b>Was it that his children, perhaps
knowing about the hidden treasure, were also seen as responsible for the
profaning of Israel’s camp?</b></li>
<li>That
seems a stretch.</li>
<li>We just
don’t know.</li>
<li>Some
argue that they weren’t killed.</li>
<li>The
bottom line is that our modern sensibilities will not find satisfactory
resolution to this question.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">4) NECESSITY OF GOD’S WRATH<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">We have
a problem with God’s wrath.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>We have
to be honest.</li>
<li>Our
modern sensibilities see it as harsh, unfair and over the top.</li>
<li>“Our
problem here is—sinners that we are—we don’t think breaking Yahweh’s covenant
is all that big a deal. We really cannot understand God’s wrath because sin
does not bother us much” – Dale Davis.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">This
flaw in our thinking leads us into error – <o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>“The
problem with evangelicals is that they treat Scripture as if all of it were
equal in emphasis about things like God's character. …the harsh language in the
OT is akin to our sometimes harsh and blunt words to infants when they do
something wrong. It isn't that God is really like that, but because of our infancy;
he speaks to us in those terms. Once Christ has come and we have fully matured
in faith, it is the language of love that dominates. Yes the NT does also speak
of punishment because sometimes we are all immature. But anyone who reads the
Gospel accounts and thinks this is really what Jesus is like is missing the
point. It's a conservative evangelical pathology to be fixated on God's wrath.
Pure and simple” – Simon (commenting on Gospel Coalition post).</li>
<li>In
other words, Jesus came and showed us that “it isn’t that God is really like
that”.</li>
<li><b>Say what?</b></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">This is
just complete nonsense.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Not
only is God like that, but Jesus is also like that.</li>
<li>And in
fact, on this side of the new creation, God’s wrath is necessary.</li>
<li>We will
look quickly at four reasons for this necessity.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u><span style="mso-bidi-font-family: "Times New Roman";">Reason 1:<o:p></o:p></span></u></b></div>
<div class="MsoNormal">
“The whole burden of human life after the fall is in itself
an expression of divine wrath (cf. Gen. 3; 4; 6–8; 11). As Job 14:1ff. vividly
puts it (cf. Ps. 90:7), all human life stands under the constant operation of
the wrath of God” – TDNT.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>In other words, the Bible teaches that the wrath of God is
the default experience of God by the fallen world.</li>
<li>This is not to say that God’s grace is not manifested in
many ways to a fallen world.</li>
<li>But that without action by God to mitigate His wrath, His
wrath is the norm.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The
Gospel of John puts it so clearly:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>John
3:36 (ESV) — 36</b>
Whoever believes in the Son has eternal life; whoever does not obey the Son
shall not see life, but <b><i>the wrath of God remains on him</i></b>.</li>
<li>It doesn’t come upon “<b><i>him</i></b>” but “<b><i>remains on
him</i></b>”.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u><span style="mso-bidi-font-family: "Times New Roman";">Reason 2:<o:p></o:p></span></u></b></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The NT
is clear that God’s wrath is a current and real attribute of God.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>It was
not replaced or displaced by God’s love.</li>
<li>It is
not only for the “stupid” OT folks.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">Some NT examples:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Romans
1:18 (ESV) — 18</b>
For <b><i>the
wrath of God is revealed from heaven</i></b> against all ungodliness and
unrighteousness of men, who by their unrighteousness suppress the truth.</li>
<li><b>Romans
5:9 (ESV) — 9</b>
Since, therefore, we have now been justified by his blood, much more shall we
be <b><i>saved
by him from the wrath of God</i></b>.</li>
<li><b>Romans
11:22 (ESV) — 22</b>
Note then the kindness and <b><i>the severity of God</i></b>: severity toward
those who have fallen, but God’s kindness to you, provided you continue in his
kindness. Otherwise you too will be cut off.</li>
<li><b>1
Thessalonians 1:10 (ESV) — 10</b>
and to wait for his Son from heaven, whom he raised from the dead, Jesus who <b><i>delivers
us from the wrath to come</i></b>.</li>
<li><b>1
Thessalonians 5:9 (ESV) — 9</b>
For God has <b><i>not destined us for wrath</i></b>, but to obtain salvation through our
Lord Jesus Christ,</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><u><span style="mso-bidi-font-family: "Times New Roman";">Reason
3:<o:p></o:p></span></u></b></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">All those outside of Christ will experience Him as
God’s wrath.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Yes, Jesus Himself will manifest the wrath of God to
unbelievers.</li>
<li><b>Revelation
6:15–17 (ESV) — 15</b>
Then the kings of the earth and the great ones and the generals and the rich
and the powerful, and everyone, slave and free, hid themselves in the caves and
among the rocks of the mountains, <b>16</b> calling to the mountains and rocks,
“Fall on us and hide us from the face of him who is seated on the throne, and
from the <b><i>wrath of the Lamb</i></b>, <b>17</b> for the great day of their wrath
has come, and who can stand?”</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Did
you see that?!</span></b><span style="mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>The “<b><i>wrath
of the Lamb</i></b>”.</li>
<li>This is
an awesome and profound phrase.</li>
<li>Yet it
seems strangely contradictory.</li>
<li>And it hints
at the 4<sup>th</sup> reason why God’s wrath is necessary.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u><span style="mso-bidi-font-family: "Times New Roman";">Reason 4:<o:p></o:p></span></u></b></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">If
God’s wrath is diluted & diminished, God’s love is diluted & diminished.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>We can’t
paint over God’s wrath with His love without changing His love in the process.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">G.K. Chesterton
puts it like this:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Being
a mixture of two things, it is a dilution of two things; neither is present in
its full strength or contributes its full colour” – G.K. Chesterton.</li>
<li>And
Christianity, unlike the world, always retains its full, undiluted &
undiminished colors.</li>
<li>The
world prefers to dilute and diminish.</li>
<li>Christianity
“got over the difficulty of combining furious opposites, by keeping them both,
and keeping them both furious” – Chesterton.</li>
<li>Like “<b><i>wrath
of the Lamb</i></b>”</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">He says
this is seen clearly with the imagery of the lion and the lamb.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>There
is nothing significant about this concept if the lion loses its fierceness or
the lamb loses its innocence.</li>
<li>Typically
we think, “that when the lion lies down with the lamb the lion becomes
lamb-like. But that is brutal annexation and imperialism on the part of the
lamb. That is simply the lamb absorbing the lion instead of the lion eating the
lamb. The real problem is--Can the lion lie down with the lamb and still retain
his royal ferocity? THAT is the problem [Christianity] attempted; THAT is the
miracle she achieved” – Chesterton.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Tim
Keller, perhaps influenced by Chesterton, makes the same point:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>His
take used to be, “I can’t believe in Hell and wrath because I want a more
loving God” – Keller.</li>
<li>But he “came
to realize…that if you get rid of the idea of Hell and wrath, you have a <i><u>less</u></i> loving
God” - Keller.</li>
<li>“If you
get rid of a God who has wrath and Hell, you’ve got a god who loves us in
general, but that’s not as loving as the God of the Bible, the God of Jesus
Christ, who loves us with a <i>costly</i> love” – Tim Keller.</li>
<li>In
other words, like Chesterton, if you dilute & diminish God’s wrath, you
dilute & diminish His love.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">And for
the Christian:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>The
thing that shields us from the fierceness of God’s wrath – and it is fierce –</li>
<li>Is the
equally fierce costliness of God’s love.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">In
Revelation 6:15-17 (from above), sinners call on the rocks to fall on them and
hide them from the “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">wrath of the lamb</i></b>”.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Jesus’
wrath is so fierce they hope death can hide them from it.</li>
<li>But the
only thing that can hide us from the “<b><i>wrath of the lamb</i></b>” is our union with
Christ.</li>
<li>Christ
doesn’t replace God’s ho-hum OT wrath with a “groovy kind of love”.</li>
<li>It is
better than that.</li>
<li>His fierce love provides salvation from His fierce wrath.</li>
</ul>
<div>
<br /></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-48139069783435921282013-11-11T18:41:00.002-05:002013-11-11T18:41:40.879-05:00Joshua 7:10-12 – Achan’s Sin and Israel’s Guilt<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
7:10–12 (ESV) — 10</span></b><span style="mso-bidi-font-family: "Times New Roman";">
The <span style="font-variant: small-caps;">Lord</span> said to Joshua, “Get up!
Why have you fallen on your face? <b>11</b> <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Israel has sinned</i></b>; they
have transgressed my covenant that I commanded them; they have taken some of
the devoted things; they have stolen and lied and put them among their own
belongings. <b>12</b> Therefore the people of Israel cannot stand before their
enemies. They turn their backs before their enemies, because they have become
devoted for destruction. I will be with you no more, unless you destroy the
devoted things from among you. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Achan
sinned; he broke the “cherem” God enacted against Jericho.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>And
yet, in spite of Achan’s individual action, all of Israel was considered
guilty.</li>
<li>“<b><i>Israel
has sinned</i></b>” (vs. 11)</li>
<li>“<b><i>Israel
broke faith</i></b>” (vs. 1)</li>
<li>“<b><i>The
anger of the LORD burned against the people of Israel</i></b>” (vs. 1)</li>
</ul>
<br />
We have
got to try and figure out how this can be.<br />
<div class="MsoNormal">
</div>
<ul>
<li><b>Why is Israel seen as
corporately guilty for Achan’s individual sin?</b></li>
</ul>
<br />
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";"><o:p><b><br /></b></o:p></span></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";"><o:p><b>1) </b></o:p></span><b>ACHAN’S SIN</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";"><br /></span>
<span style="mso-bidi-font-family: "Times New Roman";">To get
at this question, we need to understand Achan’s sin from a few different
perspectives.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>1) Outward
Expression of His Sin</li>
<li>2)
Inward Expression of His Sin</li>
<li>3) Covenantal
Expression of His Sin</li>
</ul>
<br />
The
texts to do this are found in verse 1 and 21.<br />
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
7:1 (ESV) — 1</b>
But the people of Israel broke faith in regard to the devoted things, for Achan
the son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah, took some
of the devoted things. And the anger of the <span style="font-variant: small-caps;">Lord</span>
burned against the people of Israel.</li>
<li><b>Joshua
7:21 (ESV) — 21</b>
when I saw among the spoil a beautiful cloak from Shinar, and 200 shekels of
silver, and a bar of gold weighing 50 shekels, then I coveted them and took
them. And see, they are hidden in the earth inside my tent, with the silver
underneath.”</li>
</ul>
<b><u><br /></u></b>
<b><u>Outward Expression:</u></b><br />
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">There
is nothing very profound here at all.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Achan
stole “<b><i>a beautiful cloak</i></b>”, “<b><i>200 shekels of silver</i></b>”, and a “<b><i>bar
of gold</i></b>”.</li>
<li>Verses
1 and 21 tell us he “<b><i>took</i></b>” them.</li>
<li>And
after he did, he hid them beneath his tent.</li>
<ul>
<li>The
actions of a guilty man.</li>
<li>And
significant, as we will see later.</li>
<li>He hid
them in a holy place; Israel’s camp</li>
</ul>
<li>So the
outward expression is the physical act of taking the loot and hiding it.</li>
</ul>
<br />
He no
doubt justified his actions with some sorry inner dialogue, as we all do.<br />
<div class="MsoNormal">
</div>
<ul>
<li>Perhaps
with, “The Smiths’ won’t miss these – they’re dead anyway”.</li>
<li>Or
maybe, “The tabernacle treasury is overflowing, I will care for the excess”.</li>
</ul>
<b><u><br /></u></b>
<b><u>Inward Expression:</u></b><br />
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Achan
reveals the inward expression of his sin in verse 21.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>He
says, “<b><i>I coveted them and then took them</i></b>”.</li>
<li>So the inward
expression of his sin was coveting.</li>
</ul>
<br />
His
coveting gave birth to the stealing.<br />
<div class="MsoNormal">
</div>
<ul>
<li>This is
very similar to James 4.</li>
<li><b>James
4:2b (ESV) — 2b</b>
You covet and cannot obtain, so you fight and quarrel.</li>
<li>The
inward manifestation of our sin (coveting) leads to the outward physical act of
sin (stealing, fights and quarrels).</li>
<li>Achan coveted riches and he became a thief.</li>
</ul>
<br />
In
Achan’s case, the sad part is that God was literally in the process of giving
to Achan and Israel the Promised Land.<br />
<div class="MsoNormal">
</div>
<ul>
<li>In
spite of this, Achan was still not satisfied.</li>
<li>More is
never enough!</li>
</ul>
<u><br /></u>
<u>No
Answers Yet:</u><br />
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Now
thus far, we haven’t really gained any insight into the reason Achan’s sin wreaked
such havoc on Israel.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Surely
he was not the only Israelite who had sinned since Israel crossed the Jordan.</li>
<li>After
all, we know that all are desperately wicked.</li>
<li>And
again, as James 4 teaches us, our worldly desires are always warring within us.</li>
</ul>
<br />
In fact,
at this point God’s imputing Achan’s sin to Israel seems a bit arbitrary and
harsh.<br />
<div class="MsoNormal">
</div>
<ul>
<li>Especially
from this side of the cross.</li>
<li>Achan
coveted and stole and God’s response to Israel is to declare, “<b><i>they
have become devoted for destruction</i></b>” (vs. 12).</li>
</ul>
<br />
I think
the third expression, however, will help us begin to make sense of our initial
question.<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u><span style="mso-bidi-font-family: "Times New Roman";">Covenantal Expression:<o:p></o:p></span></u></b></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Joshua
1 tells us that Achan “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">took some of the devoted things</i></b>”.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>In
other words, God made a covenant with Israel concerning Jericho, its treasure,
and people.</li>
<li>The
people (except Rahab) were to be destroyed; the treasure given to the sanctuary
treasury.</li>
<ul>
<li><b>Joshua
6:17a (ESV) — 17a</b>
And the city and all that is within it <b><i>shall be devoted to the <span style="font-variant: small-caps;">Lord</span> for destruction</i></b>.</li>
<li><b>Joshua
6:19 (ESV) — 19</b>
But all silver and gold, and every vessel of bronze and iron, are holy to the <span style="font-variant: small-caps;">Lord</span>; they shall go <b><i>into the treasury of the <span style="font-variant: small-caps;">Lord</span></i></b>.”</li>
</ul>
<li>Achan disobeyed
this covenant and took the things of God for himself.</li>
<li>So the
covenantal expression of Achan’s sin is that he broke the “cherem” God had
declared against Jericho.</li>
</ul>
<br />
This is far more profound than just the external and
internal expressions by themselves.<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Achan’s violation was more than mere theft—it was spiritual
adultery against Yahweh because he transgressed the <i>cherem</i> principle” – Michael Heiser.</li>
<li>“Achan
was acting in a way that broke the fundamental covenantal relationship between
God and Israel” – David
Howard.</li>
</ul>
<br />
The
covenantal expression of Achan’s sin leads us directly into why Israel was guilty
before God.<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">2) ISRAEL’S GUILT<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold;">We need to get one thing out the way.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>One obvious reason that Israel was found guilty for
an individual’s sin is because God said so.</li>
<li><b>Joshua
6:18 (ESV) — 18</b>
But you, keep yourselves from the things devoted to destruction, lest when you
have devoted them <b><i>you take any of the devoted things and make the camp of Israel a thing
for destruction and bring trouble upon it</i></b>.</li>
<li>Though “God said so” is sufficient, fortunately,
God’s revelation has given us more detail for why He <i>would</i> say so.</li>
</ul>
<b><u><br /></u></b>
<b><u>Sin – Individual
and the Group:</u></b><br />
<div class="MsoNormal">
There is a theological dynamic in play between the
individual and the group of God’s elect.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And it is a frightening one.</li>
<li>“Though it was a single person that sinned, the children of
Israel are said <i>to commit the trespass</i>,
because <i>one of their body did it</i>, and
he was not as yet separated from them, nor disowned by them.” – Matthew Henry</li>
<li>The sin of “Achan robbed the whole nation of the purity and
holiness which it ought to possess before God” – Woudstra.</li>
<li>David
Howard says simply “the one man’s sin infected the nation as a whole”.</li>
</ul>
<br />
This is
why God tells Joshua in our text today:<o:p></o:p><br />
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
7:12 (ESV) — 12</b>
Therefore the people of Israel cannot stand before their enemies. They turn
their backs before their enemies, because they have become devoted for
destruction. <b><i>I will be with you no more, unless you destroy the devoted things</i></b>
from among you.</li>
</ul>
<br />
Achan
violated the devotion and Israel is seen as guilty because the sin, both its
perpetrator and the booty (buried in his tent in Israel’s camp), is “in” them.<br />
<div class="MsoNormal">
</div>
<ul>
<li>Therefore,
Israel is in union with the sin of Achan.</li>
<li>And freedom
from the sin and its guilt comes only from separation from sin.</li>
<ul>
<li>A separation
that will cost Achan his life.</li>
</ul>
</ul>
<br />
This principle is revealed in Yom Kippur – The Day of
Atonement.<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>Separation from
Sin: <o:p></o:p></u></b></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Leviticus
16:6–10 (ESV) — 6</span></b><span style="mso-bidi-font-family: "Times New Roman";">
“Aaron shall offer the bull as a sin offering for himself and shall make
atonement for himself and for his house. <b>7</b> Then he shall take the two
goats and set them before the <span style="font-variant: small-caps;">Lord</span>
at the entrance of the tent of meeting. <b>8</b> And Aaron shall cast lots over
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">the
two goats</i></b>, one lot for the <span style="font-variant: small-caps;">Lord</span>
and the other lot for Azazel. <b>9</b> And Aaron shall present the goat on
which the lot fell for the <span style="font-variant: small-caps;">Lord</span>
and use it as [first goat] <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">a sin offering</i></b>, <b>10</b> but the
goat on which the lot fell for Azazel [second goat] shall be <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">presented
alive before the <span style="font-variant: small-caps;">Lord</span> to make
atonement over it, that it may be sent away into the wilderness</i></b> to
Azazel. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The two goats demonstrate a couple of things:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Atonement comes from the “<b><i>sin offering</i></b>” – sacrifice.</li>
<ul>
<li>This is a well know feature of Jesus' atonement.</li>
</ul>
<li>Atonement also comes from the sin “<b><i>sent away</i></b>” – separation.</li>
<ul>
<li>This necessity of separation from sin is foundational to our
current subject matter.</li>
<li>And it is a parallel to Jesus being sent outside Jerusalem to be crucified.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Michael
Heiser tells us why:</div>
<blockquote class="tr_bq">
<span style="mso-bidi-font-family: "Times New Roman";">“In the
Day of Atonement ritual, the goat for Yahweh—the goat that was sacrificed—purifies
the people of Israel and the Tabernacle/Temple. Sins were ‘atoned for’ and what
had been ritually unclean was sanctified and made holy. But purification only
described part of what atonement meant…The goat for Azazel <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">banished the sins of the
Israelites to the realm <span style="mso-bidi-font-style: italic;">outside</span> Israel</i></b>.
Why? Because the ground on which Yahweh had his dwelling was holy; the ground
outside the parameters of the Israelite camp [wasn’t]. <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Sin could not be tolerated in the
camp of Israel, for it was holy ground. Sins had to be ‘transported’ to where
evil belonged</i></b>—the territory outside Israel…” – Michael Heiser.</span></blockquote>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<b><u>Our Answer:</u></b></div>
<div class="MsoNormal">
So I think now we know why God would consider Israel guilty
for Achan’s sin.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It wasn’t just because he stole.</li>
<li>It wasn’t just because he coveted.</li>
<li>It was also because he broke a specific covenant with God as
a <b><u>member</u></b> of Israel.</li>
<li>And in so doing he corrupted Israel because he was part of
Israel.</li>
</ul>
<o:p></o:p><br />
<blockquote class="tr_bq">
“I suppose many twentieth-century American individualists
might believe this is unfair. Naturally, we can complain. But we do better to
fear. Fear because one man’s sin turned away God’s presence from a whole
people. Fear because a man’s whole household was drawn into his punishment. We
Christians generally have such tame views of sin; wrongly, we have no paranoia
over this contagious power (cf. 1 Cor. 5; Acts 5:1–11) – Dale Davis.</blockquote>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br />
The link between the individual and the body of the elect of
God is not just an OT concept.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It is powerfully present in the NT as well.</li>
<li>And we would do well to reflect on it.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p> </o:p> </div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">3) NT IMPLICATIONS<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The link revealed in Joshua 7 still has relevance for the NT
Church.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>We will do a quick survey.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<u>Church
Body Life:</u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">1
Corinthians 12:12–13 (ESV) — 12</span></b><span style="mso-bidi-font-family: "Times New Roman";"> For just as the body is one and has many members, and all
the members of the body, though many, are one body, so it is with Christ. <b>13</b>
For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or
free—and all were made to drink of one Spirit.<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">1
Corinthians 12:26–27 (ESV) — 26</span></b><span style="mso-bidi-font-family: "Times New Roman";"> If one member suffers, all suffer together; if one member
is honored, all rejoice together. <b>27</b> Now you are the body of Christ and
individually members of it. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Church Discipline:<o:p></o:p></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">1
Corinthians 5:1–2 (ESV) — 1</span></b><span style="mso-bidi-font-family: "Times New Roman";">
It is actually reported that there is sexual immorality among you, and of a
kind that is not tolerated even among pagans, for a man has his father’s wife. <b>2</b>
And you are arrogant! Ought you not rather to mourn? Let <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">him who has done this be removed
from among you</i></b>. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">1
Corinthians 5:5–7 (ESV) — 5</span></b><span style="mso-bidi-font-family: "Times New Roman";">
you are to <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">deliver this man to Satan for the destruction of the flesh</i></b>, so
that his spirit may be saved in the day of the Lord. <b>6</b> Your boasting is
not good. <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Do you not know that a little leaven leavens the whole lump?</i></b> <b>7</b>
Cleanse out the old leaven that you may be a new lump, as you really are
unleavened. For Christ, our Passover lamb, has been sacrificed. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman";">Original
Sin and Salvation:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">1
Corinthians 15:21–22 (ESV) — 21</span></b><span style="mso-bidi-font-family: "Times New Roman";"> For as by a man came death, by a man has come also the
resurrection of the dead. <b>22</b> For as in Adam all die, so also in Christ
shall all be made alive.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman";">Union
with Christ:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Romans
6:3–4 (ESV) — 3</span></b><span style="mso-bidi-font-family: "Times New Roman";">
Do you not know that all of <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">us who have been baptized into Christ Jesus
were baptized into his death</i></b>? <b>4</b> We were buried therefore with
him by baptism into death, in order that, just as Christ was raised from the
dead by the glory of the Father, we too might walk in newness of life. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Final Thought:<o:p></o:p></u></div>
<div class="MsoNormal">
In Christ we are all connected to one another.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>This is both a profound and scary thought.</li>
<li>And it means that the phrase “my sin doesn’t affect you” is
simply not true.</li>
<li>If a member of the body is in sin, the body of Christ
suffers.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-6325387568702422922013-11-07T20:43:00.001-05:002013-11-07T20:43:44.120-05:00James 4:1-7a – Worldliness<div class="MsoNormal">
<b>James
4:1–6 (ESV) — 1</b>
What causes quarrels and what causes fights among you? Is it not this, that
your passions are at war within you? <b>2</b> You desire and do not have, so
you murder. You covet and cannot obtain, so you fight and quarrel. You do not
have, because you do not ask. <b>3</b> You ask and do not receive, because you
ask wrongly, to spend it on your passions. <b>4</b> You adulterous people! Do
you not know that <b><i>friendship with the world</i></b> is enmity with God? Therefore whoever
wishes to be <b><i>a friend of the world</i></b> makes himself an enemy of God. <b>5</b>
Or do you suppose it is to no purpose that the Scripture says, “He yearns
jealously over the spirit that he has made to dwell in us”? <b>6</b> But he
gives more grace. Therefore it says, “God opposes the proud, but gives grace to
the humble.” <b>7a</b> Submit yourselves
therefore to God.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
James is on a mission.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>His readers’ personal lives and relationships are corrupted
by worldliness.</li>
<li>“<b><i>friendship with the world</i></b>” (vs. 4)</li>
<li>“<b><i>a friend of the world</i></b>” (vs. 4)</li>
<li>They have befriended the world and have put themselves in
opposition to God.</li>
<li>But James wants us to know that the Christian life is to be
lived in humility and submission to God.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
We will try and understand James’ insights into worldliness
from the following two perspectives:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>1) Ruin through Worldliness</li>
<ul>
<li>Evidence of</li>
<li>Source of</li>
<li>Stain of</li>
<li>Why it Matters for Us</li>
</ul>
<li>2) Freedom from Worldliness</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">1) RUIN THROUGH WORLDLINESS<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>Evidence of
Worldliness:<o:p></o:p></u></b></div>
<div class="MsoNormal">
James mentions at least 3 behaviors that reveal the
worldliness of his readers.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
1) Quarrels & Fights – “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">what causes quarrels</i></b>” &
“<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">what
causes fights</i></b>” (vs. 1); “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">you fight and quarrel</i></b>” (vs. 2)<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>These are heated disputes between individuals.</li>
<li>And in fact “quarrels” (Greek <i>polemeo</i>) is military language that conjures up imagery of war,
battles and physical hostility.</li>
<li>“James is describing a condition where a group has come to a
state of war, with open skirmishes breaking out among people. Sides have been
chosen, positions have been dug in, and anyone seeking to be neutral is looked
on with suspicion by both sides” – David Nystrom.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
2) Murder – “<b><i>so you murder</i></b>” (vs. 2)</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Some commentators hold out the possibility that some in the
church actually did murder.</li>
<li>But at the very least, James is using “<b><i>murder</i></b>” as “hyperbole for
bitter hatred” – David Nystrom.</li>
<li><b>1
John 3:15 (ESV) — 15</b>
Everyone who hates his brother is a murderer, and you know that no murderer has
eternal life abiding in him.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
3) Wrong Prayer – “<b><i>you ask wrongly</i></b>” (vs. 3)</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>James makes the point that even their prayers are worldly.</li>
<li>And in some cases they aren’t praying at all – “<b><i>You
do not have, because you do not ask</i></b>” (vs. 2).</li>
<li>And when they are praying, they are asking for things to
satisfy their worldly passions.</li>
<li>Peter Davids says, “This is not the trusting child asking
for a meal, but the greedy child asking for the best piece or the spoiled child
demanding his or her own way.”</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<u>Be Careful:</u></div>
<div class="MsoNormal">
James cites quarrels and fights, hate, and lack of <i style="mso-bidi-font-style: normal;"><u>or</u></i> selfish prayer as the evidence
for the worldliness of his readers.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Now, all of us have to be careful at this point not to “check
out”.</li>
<li>We might be saying to ourselves, “I am not fighting,
quarrelling, hating or murdering anybody”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
But, James has something to say to the rest of us too.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>We will see why soon enough.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<b><u>Source of
Worldliness:</u></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>In verse 1, James essentially asks, “What causes worldliness
among you?”</li>
<li>His answer, “<b><i>your passions are at war within you</i></b>”
(vs. 1)</li>
<li>To find out what he means, we will deal with both parts of
James’ answer – “<b><i>your passions</i></b>” and “<b><i>at war within you</i></b>”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<u>“Your passions”:</u></div>
<div class="MsoNormal">
In Greek, “passions” in verse 1 is actually a phrase – “<i style="mso-bidi-font-style: normal;">ek ho hedone</i>”.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>Ek ho</i></b>” is simply the idea of “the source from which something
flows” – BDAG</li>
<li>“<b><i>Hedone</i></b>” (passions) simply means “pleasure, delight, enjoyment”
– BDAG.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<b>So, worldliness flows out of ones love
of pleasure.</b></div>
<div class="MsoNormal">
</div>
<ul>
<li>But it is both more <i>and</i>
worse than this.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
With James and the NT, worldly “passions” have a decidedly negative
connotation:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="font-family: 'Skolar Logos', serif;">A “desire for pleasure” that “work[s] against God and drag[s] us back
into evil” – TDNT</span></li>
<li><span style="font-family: 'Skolar Logos', serif;">Acting in opposition to God’s will, in favor of our desire for pleasure
– TDNT.</span></li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
The NT has many texts that convey this negative connotation;
here are a few:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Being <b>“<i>lovers
of pleasure rather than lovers of God</i>” – 2 Timothy 3:4 (ESV)</b></li>
<li>Being “<b><i>choked
by the cares and riches and pleasures of life</i></b>” – <b>Luke 8:14 (ESV)</b></li>
<li>The process where “<b><i>the desires for other things enter in and choke the word</i></b>” – <b>Mark
4:19 (ESV)</b></li>
</ul>
<br />
<div class="MsoNormal">
<b>So, worldliness flows out of a desire
for pleasure acting in opposition to God’s will.</b></div>
<div class="MsoNormal">
</div>
<ul>
<li>But once again, there is more <i>and</i> it is worse than even this.</li>
<li>We have to contend with the “<b><i>at war</i></b>” part of James’
words.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<u>“At war within you”</u></div>
<div class="MsoNormal">
In Greek, the phrase “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">at war</i></b>” means to be “engaged” or
“battling” against something.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>So what James is telling us is that this is no passive or
neutral stance.</li>
<li>Our passions are actively “battling” to be satisfied over against
God’s will for us.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<u>Definition Summary:</u></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-themecolor: text1;">So when James speaks of “<i style="mso-bidi-font-style: normal;">your passions are at war within you</i>” he
is saying:<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Worldliness flows out of a desire for
pleasure acting in opposition to God’s will.</b></li>
<li><b>And the desire for
pleasure is actively fighting to be satisfied.</b></li>
</ul>
<br />
<div class="MsoNormal">
<b>And how does James know
that the selfish desire for pleasure is fighting for satisfaction?</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
He knows because the quarreling, fighting, hate and selfish
prayer show him that:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>They are desiring – “<b><i>you desire and do not have</i></b>” (vs. 2)</li>
<li>They are coveting – “<b><i>you covet and cannot obtain</i></b>” (vs. 2)</li>
<li>The very things one would expect to see.</li>
<li>The worldly desire and covet.</li>
<li>The desiring and coveting are the battling for satisfaction.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<b>So what is the
problem with worldliness?</b></div>
<div class="MsoNormal">
</div>
<ul>
<li>James is clear that the problems are devastating.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<b><u>Stain of
Worldliness (James 1:27):</u></b></div>
<div class="MsoNormal">
James bluntly tells us in <u>verse 4</u> that worldliness positions
you at odds with God:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“<b><i>adulterous
people</i></b>”</li>
<ul>
<li>Allusion
to OT language referring to Israel’s unfaithfulness.</li>
<li>This
language carries with it the idea of breaking the First Commandment.</li>
</ul>
<li>“<b><i>enmity
with God</i></b>”</li>
<ul>
<li>Enmity
toward God is to be hostile in actions towards God.</li>
<li>It is
the act of disobedience.</li>
</ul>
<li>“<b><i>an
enemy of God</i></b>”</li>
<ul>
<li>This
suggests the idea of hating God – BDAG.</li>
<li><b>John
14:15 (ESV) — 15</b>
“If you love me, you will keep my commandments.</li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p>A</o:p>ll of these should disavow us of any notion of neutrality
before God.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Sin is an offense to a holy God and this language conveys
just how offensive it is.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
Paul wholeheartedly agrees with James:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Romans
8:7 (ESV) — 7</b>
For the mind that is set on the flesh is <b><i>hostile to God</i></b>, for it <b><i>does
not submit</i></b> to God’s law; indeed, it cannot.</li>
<li>Worldliness is creaturely rebellion against the
Creator.</li>
<li><b>How
ridiculous is that?</b></li>
</ul>
<br />
<div class="MsoNormal">
<b><u>Why it Matters for
Us:</u></b></div>
<div class="MsoNormal">
I suggested at the beginning of this section that James’
words are relevant to us even, if outwardly, we don’t resemble James’ readers.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Here is why:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The outward actions James identified in his readers are
ultimately not the problem.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
The problem is the worldliness itself that resides in our
flesh:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>We all have selfish pleasures that battle within us</li>
<li>We all desire certain things or outcomes</li>
<li>We all covet things or circumstances</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
The fighting and quarrelling, as we saw, are merely the
evidence of worldliness.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b><u>BUT</u></b> – The
evidence of your worldliness may look much different.</li>
<li><b>You are responsible
before God to ask, “What does my worldliness look like?”</b></li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
A few quick examples of possible evidence for our
worldliness can be found in:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Lack of
a continual Spiritual Growing and Maturation</li>
<ul>
<li>Those caught up in worldliness do “<b><i>not mature</i></b>” – <b>Luke 8:14 (ESV)</b></li>
</ul>
<li>Lack of Love and Appetite for God’s Word.</li>
<ul>
<li>Worldliness will “<b><i>choke the word</i></b>” of God – <b>Mark 4:19 (ESV)</b></li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
With respect to number two, a huge red flag is having no
interest in theology and doctrine.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>These are Scripture’s revelation of the deep things of God.</li>
<li>The details of who He is, what He has done, and how it all
fits together.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Having little interest in these is evidence of worldliness choking
the word.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>It is certainly <i>not</i>
godliness that delights in ignorance of the deep things of God!</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
Albert Mohler speaks to this symptom of worldliness as
follows:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<blockquote class="tr_bq">
“How can so many of today’s churches demonstrate what can
only be described as an impatience with the Word of God? The biblical formula
is clear: the neglect of the Word can only lead to disaster, disobedience, and
death. God rescues his church from error, preserves his church in truth, and
propels his church in witness only by his Word…In the end, an impatience with
the Word of God can be explained only by an impatience with God.”</blockquote>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Compare to Jeremiah:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Jeremiah
15:16 (ESV) — 16</b>
Your words were found, and I ate them, and your words became to me a joy and
the delight of my heart, for I am called by your name, O <span style="font-variant: small-caps;">Lord</span>, God of hosts.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<u>We need to know:</u></div>
<blockquote class="tr_bq">
"The more you focus on something — whether that's math
or auto racing or football or God — the more that becomes your reality, the
more it becomes written into the neural connections of your brain” – Upenn
Neuroscientist Andrew Newberg. </blockquote>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
This is why Scripture is so adamant that we <u>renew the
mind</u> and <u>deny the self</u>.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Romans
12:2 (ESV) — 2</b> <b><i>Do
not be conformed to this world</i></b>, but be transformed by <b><i>the
renewal of your mind</i></b>, that by testing you may discern what is the will
of God, what is good and acceptable and perfect.</li>
<li><b>Colossians
3:2 (ESV) — 2</b> <b><i>Set
your minds</i></b> on things that are above, not on things that are on earth.</li>
<li><b>Colossians
3:10 (ESV) — 10</b>
and have put on the new self, which is <b><i>being renewed in knowledge</i></b> after the
image of its creator.</li>
<li><b>Hosea
4:6 (ESV) — 6</b>
My people are <b><i>destroyed for lack of knowledge</i></b>; because <b><i>you have rejected knowledge</i></b>,
I reject you from being a priest to me.</li>
<li><b>Titus
2:11–12 (ESV) — 11</b>
For the grace of God has appeared, bringing salvation for all people, <b>12</b>
training us to <b><i>renounce ungodliness and worldly passions</i></b>, and to live
self-controlled, upright, and godly lives in the present age,</li>
<li><b>James
1:27 (ESV) — 27</b>
Religion that is pure and undefiled before God, the Father, is this: to visit
orphans and widows in their affliction, and to <b><i>keep oneself unstained from the
world</i></b>.</li>
<li><b>1
Peter 1:14–16 (ESV) — 14</b>
As obedient children, <b><i>do not be conformed to the passions of your
former ignorance</i></b>, <b>15</b> but as he who called you is holy, you also
be holy in all your conduct, <b>16</b> since it is written, “You shall be holy,
for I am holy.”</li>
<li><b>1
Peter 4:1–2 (ESV) — 1</b>
Since therefore Christ suffered in the flesh, arm yourselves with the same way
of thinking, for whoever has suffered in the flesh has ceased from sin, <b>2</b>
so as to live for the rest of the time in the flesh <b><i>no longer for human passions</i></b>
but for the will of God.</li>
<li><b>1
John 2:15 (ESV) — 15</b>
<b><i>Do
not love the world or the things in the world</i></b>. If anyone loves the
world, the love of the Father is not in him.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">2) FREEDOM FROM
WORLDLINESS<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">Does James give any
insight into how we battle back against worldliness?<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
He mentions three things in our text (much more will be said
of these things next week):<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Grace of God</li>
<li>Humility</li>
<li>Submission to God</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Humility positions us under God and His grace and prepares us
to submit to the word and will of God.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Without humility there can be <u>no submissive posture
before God</u>.</li>
<li>It is for this reason John the Baptist tells us –</li>
<li><b>John
3:30 (ESV) — 30</b>
He must increase, but I must decrease.”</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Too many flavors of worldliness come from a lack of humility
and much too high of an opinion of oneself.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>We think we are a reliable source for:</li>
<ul>
<li>What we need</li>
<li>What is best for us</li>
<li>What is important</li>
<li>How God could best glorify Himself in our lives</li>
<li>What circumstances best suit our spiritual development</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
These are dangerous things to think.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>We, for example, would not naturally think that
participation in the sufferings of Christ is beneficial.</li>
<li>Paul would disagree!</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
I will end with a great quote from G.K. Chesterton on
humility:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<blockquote class="tr_bq">
“A man was meant to be doubtful about himself, but
undoubting about the truth; this has been exactly reversed. Nowadays the part
of a man that a man does assert is exactly the part he ought not to
assert--himself. The part he doubts is exactly the part he ought not to
doubt--the Divine Reason.”</blockquote>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<b>Do you doubt the
necessity of diving into the deep things of God’s word – Divine Reason?</b></div>
<div class="MsoNormal">
</div>
<ul>
<li>If so, you have much too high an opinion of yourself.</li>
</ul>
<br />
<div class="MsoNormal">
<u>Final Thought:</u></div>
<div class="MsoNormal">
From a humble and submissive posture, we can we surrender
ourselves, our ideas, our desires, our passions, our expectations, our
circumstances.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Knowing that what God gives back to us is the best for us!</li>
<li>And in so doing, we can begin to defeat the worldliness that
pervades our Christian walk.</li>
</ul>
<o:p></o:p><br />
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<o:p></o:p></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-68292838413858193882013-10-29T20:48:00.000-04:002013-10-29T20:48:05.340-04:00Joshua 7:1-9 – Yahweh’s Conquest Favor Removed<div class="MsoNormal">
Joshua 6 ends with a wonderfully optimistic tone.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
6:27 (ESV) — 27</b>
So the <span style="font-variant: small-caps;">Lord</span> was with Joshua, and
his fame was in all the land.</li>
<li>No doubt this is a reflection <i>on</i> and implication <i>of</i> the
unorthodox defeat of Jericho that preceded it.</li>
<li><b>How so?</b></li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Yahweh through the presence of the Ark <i style="mso-bidi-font-style: normal;">and</i> the Divine Warrior took the lead in victory.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Why?</b></li>
<li>One reason is because of Joshua’s own covenant faithfulness
up to this point.</li>
<li><b>Joshua
1:7 (ESV) — 7</b>
Only be strong and very courageous, being careful to do according to all the
law that Moses my servant commanded you. <b><i>Do not turn</i></b> from it to the right
hand or to the left, <b><i>that you may have good success</i></b>
wherever you go.</li>
<li>As we discussed at that time, the conditional
formula for a successful Conquest was simply –
<u>Obedience = Success</u>.</li>
</ul>
<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
So things are looking good.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>However, this all changes with a “but”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>Our Text:<o:p></o:p></u></b></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
7:1 (ESV) — 1</span></b><span style="mso-bidi-font-family: "Times New Roman";"> <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">But</i></b>
the people of Israel broke faith in regard to the devoted things, for Achan the
son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah, took some of
the devoted things. And the anger of the <span style="font-variant: small-caps;">Lord</span>
burned against the people of Israel. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">This “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">but</i></b>”,
pivotal to the coming battle, is something that Joshua does not yet know.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Unbeknownst
to Joshua, at some point between Jericho and 7:1, Yahweh removed His “<u>Conquest
Favor</u>” from the nation of Israel.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">How do we know this?</span></b><span style="mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>There
are at least two reasons.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">1) The
first reason is obvious and found in verse 4 and 5 – Israel loses the first
battle of Ai.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">2) The
second reason is found in verse 1.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>The
text makes clear that Achan acted in disobedience to God.</li>
<li>He
broke the covenant with God.</li>
<li>One
would think, then, that Achan would be an isolated problem for God to deal
with.</li>
<li>However,
look carefully at the text.</li>
<li>By God’s
reckoning, “<b><i>Israel broke faith</i></b>”.</li>
<li>And
God’s reaction to this is that – “<b><i>the anger of the Lord burned against the
people of Israel</i></b>”.</li>
<li>Not
just against Achan, but against Israel!</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman";">Anger
of the Lord:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Being
the object of the anger of the Lord is not something one wants to be.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>In
virtually every case where Israel was the object of this anger, two things were
sure to come.</li>
<ul>
<li>God’s
wrath</li>
<li>God’s
judgment</li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Some
other Biblical examples make this clear.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Judges
2:14 (ESV) — 14</b>
So <b><i>the
anger of the <span style="font-variant: small-caps;">Lord</span></i></b> was
kindled against Israel, and <b><i>he gave them over to plunderers</i></b>, who
plundered them. And he sold them into the hand of their surrounding enemies, so
that they could no longer withstand their enemies.</li>
<li><b>Psalm
106:40–42 (ESV) — 40</b>
Then <b><i>the
anger of the <span style="font-variant: small-caps;">Lord</span></i></b> was
kindled against his people, and he abhorred his heritage; <b>41</b> he gave
them into the hand of the nations, so that those who hated them ruled over
them. <b>42</b> <b><i>Their enemies oppressed them</i></b>, and they were brought into
subjection under their power. </li>
<li><b>Isaiah
5:25 (ESV) — 25</b>
Therefore <b><i>the anger of the <span style="font-variant: small-caps;">Lord</span></i></b>
was kindled against his people, and he stretched out his hand against them <b><i>and
struck them</i></b>, and the mountains quaked; and <b><i>their corpses were as refuse</i></b>
in the midst of the streets. For all this his anger has not turned away, and
his hand is stretched out still.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">We need
to dig much deeper into why an individual’s sin would bring God’s judgment and
wrath upon Israel.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>And in
my next lesson we will do so.</li>
<li>Now, I
want to deal with the rest of our text.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u><span style="mso-bidi-font-family: "Times New Roman";">Our Text:<o:p></o:p></span></u></b></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
7:2–5 (ESV) — 2</span></b><span style="mso-bidi-font-family: "Times New Roman";">
Joshua sent men from Jericho to Ai, which is near Beth-aven, east of Bethel,
and said to them, “Go up and spy out the land.” And the men went up and spied
out Ai. <b>3</b> And they returned to Joshua and said to him, “Do not have all
the people go up, but let about two or three thousand men go up and attack Ai.
Do not make the whole people toil up there, for they are few.” <b>4</b> So
about three thousand men went up there from the people. And they fled before
the men of Ai, <b>5</b> and the men of Ai killed about thirty-six of their men
and chased them before the gate as far as Shebarim and struck them at the
descent. And the hearts of the people melted and became as water. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">This
scene takes place in ignorance of Achan’s actions and Israel’s guilt.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Joshua and
the spies do not yet know that Yahweh’s anger burns against Israel.</li>
<li>We
learn later that what Achan did, he did in secret.</li>
<li>He hid
the treasure.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Joshua’s
ignorance of God’s anger raises a question about Joshua’s actions.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Do these verses show that Joshua
went ahead of the Lord?</b></li>
<li>Surely,
God would have wanted Joshua to not assault Ai given these circumstances?</li>
<li>Maybe…</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Two of
the most well known commentators on Joshua – Hess, Howard – answer this
question in the affirmative.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>They
think Joshua went ahead of the Lord.</li>
<li>David
Howard says that in this first battle of Ai, “God was not part of the equation
at all”.</li>
<li>Richard
Hess says that this text shows Israel “lacked faith” and put too much stock in
its own power.</li>
<li>Essentially,
they suggest that Joshua’s problem was lack of prayer and overconfidence.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">They
rule out that God might have withheld the info in verse 1 on purpose.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>However,
Woudstra, Dale Davis and James Boice have a different take.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Woudstra
puts it like this:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Possibly
Joshua himself should have consulted the divine will more explicitly, but the
account does not say” – Woudstra.</li>
<li>In
other words, we don’t know if he did or not.</li>
<li>What
the text does says is that, “Joshua’s first serious attempt to master the
country which the Lord said had been give to Israel is doomed to fail…by God’s
righteous anger, caused by the people’s concrete sin. God’s promise was based on
covenant obedience, and this obedience had been withheld” – Woudstra.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Dale
puts it as follows:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>“While the peril of overconfidence and the neglect of prayer
are very preachable, they cannot be preached with authority from this text. The
text says that God’s people failed because they were under God’s wrath” – Dale
Davis.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">So, Israel
was defeated at Ai not because of Joshua’s getting ahead of God or his flawed military
strategy, but because of God’s anger and its concomitant judgment and wrath.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Because
of sin God removed His “Conquest Favor” from Israel and they lost.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This fact forces us to take a hard look at a very important
point.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The right focus of the text is the seriousness of man’s sin
and the extent of God’s wrath that this sin incurs, not Joshua’s going ahead of
God.</li>
<li>This is incredibly important to grasp.</li>
<li>Israel was unfaithful and God judged them.</li>
<li>And profoundly, His judgment was an act of covenant
faithfulness on His part.</li>
<li><b>Why?</b></li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
James Boice quotes Francis Schaeffer at length to make this
point.<o:p></o:p></div>
<div style="border-bottom: solid #4F81BD 1.0pt; border: none; margin-left: 0in; margin-right: .65in; mso-border-bottom-alt: solid #4F81BD .5pt; mso-border-bottom-themecolor: accent1; mso-border-bottom-themecolor: accent1; mso-element: para-border-div; padding: 0in 0in 13.0pt 0in;">
<blockquote class="tr_bq">
<span style="color: black; font-weight: normal; mso-bidi-font-weight: bold; mso-themecolor: text1;">This simple yet profound process explains all the rest of the Old Testament.
It explains the period of the judges, the period of kings, the captivities
under Assyria and Babylon, the Jews’ return from Babylon and the Jews’
dispersion in a.d. 70 under Titus. It explains Romans 9–11, which speaks of the
Jews turning away from God and yet at the future day coming back to God and
once more, as a nation, being the people of God. First comes blessing, then sin
enters, then comes judgment. If the people of God return to him after the
judgment, the blessing begins again and flows on.</span><span style="color: black; font-weight: normal; mso-bidi-font-weight: bold; mso-themecolor: text1;">This process is as much a universal as any continuity we have studied so
far. [Here comes the answer to our why question] It is the principle of God’s
judgment of his people. It is unchanging throughout Scripture because God
really is there. God is a holy God, God loves his people, and God deals with
his people consistently.</span></blockquote>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman";">Apologetic
Insight:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The
defeat at Ai and the revelation that God, in anger, foiled the efforts of his
chosen leader and people are quite different from other ANE war literature.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">John Walton
puts it this way:<o:p></o:p></span></div>
<blockquote class="tr_bq">
<span style="mso-bidi-font-family: "Times New Roman";">For
Israel’s neighbors, “The intention of the preserved records is not to serve the
reader, but to serve the king. The recorder is trying to provide answers to the
question: “Why should you consider this king to be a good and successful king?”
In most cases it cannot be determined whether concealment and/ or
disinformation are part of the strategy, but negative information is uniformly
lacking. We do receive negative assessments of some kings, but, as we might
expect, they come from later dynasties seeking to enhance their own
reputations. Royal inscriptions are therefore working from a predetermined
outcome: that the gods favor the king. Therefore all events are presented in a
way that will support that predetermined outcome” – John Walton.</span></blockquote>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Remember,
Joshua 6 ended by saying “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">the Lord was with Joshua</i></b>”.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Joshua
7 sure has a funny way of showing this.</li>
<li><b>What does this tell us about the
OT as literature?</b></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman";">The
Text:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
7:6–9 (ESV) — 6</span></b><span style="mso-bidi-font-family: "Times New Roman";">
Then Joshua tore his clothes and fell to the earth on his face before the ark
of the <span style="font-variant: small-caps;">Lord</span> until the evening, he
and the elders of Israel. And they put dust on their heads. <b>7</b> And Joshua
said, “Alas, O Lord <span style="font-variant: small-caps;">God</span>, why have
you brought this people over the Jordan at all, to give us into the hands of
the Amorites, to destroy us? Would that we had been content to dwell beyond the
Jordan! <b>8</b> O Lord, what can I say, when Israel has turned their backs
before their enemies! <b>9</b> For the Canaanites and all the inhabitants of
the land will hear of it and will surround us and cut off our name from the
earth. And what will you do for your great name?”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Joshua
is still unaware of the sin of Achan.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>And,
btw, there is no hint here that he sees the defeat as symptomatic of his going
ahead of God.</li>
<li>In
fact, he demonstrates quite an opposite grasp of the situation.</li>
<li>He
recognizes that God’s will was just done.</li>
<li>“<b><i>why
have <u>you</u>…to give us into the hands of the Amorites, to destroy us?</i></b>”</li>
<li>In
part, the answer is yes.</li>
<li>He just
doesn’t know why, yet.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">In
fact, Joshua goes on to rightly extol the “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">great name</i></b>” of the Lord.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>He asks
God, if it would not have been better for Israel to have stayed across the
Jordan.</li>
<li>The
fact that Israel was defeated and “<b><i>turned their backs before the enemies</i></b>”
will embolden the Canaanites.</li>
<li>And
“turned” here is a vivid expression of being shamed (Howard).</li>
<li>He
fears that they will be overrun and that they will “<b><i>cut off our name from the earth</i></b>”.</li>
<ul>
<li>An
allusion to being “cut off” from covenant with God.</li>
</ul>
<li>The end
result being that God’s “<b><i>great name</i></b>” is offended.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">There
is debate about how this prayer reflects on Joshua.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Did he forget that God had
already “given” them the Promised Land?</b></li>
<li><b>Did he forget that God asked him
to “be strong and courageous”?</b></li>
<li><b>Was his concern really more for
himself?</b></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Dales
Davis takes the optimistic approach.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>“These are words of despair, not unbelief. Joshua complains
to God in prayer; complaining to God is not the same as complaining about God
(Israel’s wilderness practice)…If Israel perishes it will reflect on Yahweh’s
reputation.” – Dale Davis.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Richard
Hess agrees:<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Joshua’s
concern for God’s “<b><i>great name</i></b>” “transforms the complaint from a self-serving
whine, such as occurred in Numbers, to a concern for the honour of God”.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">And to
get a flavor for just how significant the name of God is, Jesus also spoke
highly of it.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>John 17:6 (ESV) — 6</b> “<b><i>I have manifested your name</i></b>
to the people whom you gave me out of the world. Yours they were, and you gave
them to me, and they have kept your word.</li>
<li><b>John 17:11–12 (ESV) — 11</b> And I am no longer in the
world, but they are in the world, and I am coming to you. Holy Father, <b><i>keep
them in your name, which you have given me</i></b>, that they may be one, even
as we are one. <b>12</b> While I was with them, <b><i>I kept them in your name, which you
have given me</i></b>. I have guarded them, and not one of them has been lost
except the son of destruction, that the Scripture might be fulfilled.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";">So what is the name that Joshua
and Jesus were so in awe of?<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-weight: bold;">Most commentators
argue that Jesus is using “name” as a reference to God’s attributes.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>“What Jesus reveals
to them is God’s ‘name,’ which enshrines who God is in his character, his
essential nature; because his name is glorious, God wants it to be made known”
– Andreas Kostenberger.</li>
<li>“…Jesus revealed
God’s ‘name,’ i.e., his nature, his character” – Beasley-Murray.</li>
<li>“The concept of
God’s ‘name’ encompasses all that He is: His character, nature, and attributes”
– John MacArthur.</li>
<li>“‘The name of God’
is a Semitic phrase for speaking about God’s attributes. To make the name known
is to reveal the God who possesses those attributes” – James Boice.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">And
this leads us back to Achan’s sin.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>The
reason for the defeat that has put Joshua in this state of mourning and grief.</li>
<li><b>What are we to make of the fact
that because of Achan’s sin all of Israel was guilty?</b></li>
<li><b>What are the implications of
this principal?</b></li>
<li>I will
cover this in my next lesson.</li>
</ul>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-77679536882576523422013-10-23T19:32:00.003-04:002013-10-23T19:32:43.222-04:00Joshua 6:15-27 – Destruction of Jericho<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">Last week the
Divine Warrior laid out the battle strategy for Joshua.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>A strategy
that was anything but a typical battle strategy.</li>
<li>In our text
today, the strategy is completed and comes to a successful conclusion.</li>
<li>I want to
deal with three specific and repeated themes, not with the text in its
entirety.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>1) TRUMPETS AND SHOUTING</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">Joshua 6:16 (ESV) — 16</span></b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">
And at the seventh time, when the priests had <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">blown the trumpets</i></b>,
Joshua said to the people, “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Shout</i></b>, for the <span style="font-variant: small-caps;">Lord</span> has given you the city. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">Joshua 6:20 (ESV) — 20</span></b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">
So <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">the
people shouted, and the trumpets were blown</i></b>. As soon as the people
heard the <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">sound of the trumpet</i></b>, the <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">people shouted a great shout</i></b>, and
the wall fell down flat, so that the people went up into the city, every man
straight before him, and they captured the city. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="color: black; mso-themecolor: text1;">Shouting:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">At the
seventh encircling of Jericho, the soldiers were to finally break their silence
and shout.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>In this
instance, the Israelites would “have been sounding a war cry”, or a battle cry
– John Howard.</li>
<li>The purpose
would have been to:</li>
<ul>
<li>(1) Frighten
and intimidate the enemy – John Howard & Woudstra.</li>
<li>(2) Praise
God for the coming victory – John Howard.</li>
<li>(3) Unify,
Inspire and Encourage each other – Woudstra.</li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="color: black; mso-themecolor: text1;">Trumpets:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">In the ANE, “mustering
for a holy war took place by means of a blast of the trumpet” – Gerhard von
Rad.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Like the
battle cry, sounding the trumpets would also have served to do the 3 aforementioned
things.</li>
<li>The
Israelites used the shophar – “a curved musical instrument made of the horn of
a ram” – TWOT.</li>
<li>It was
important not only in the military life of Israel, but was also used in a
religious context such as “expressions of praise” – TWOT.</li>
<li><b>Psalm 98:6 (ESV) — 6</b>
With <b><i>trumpets</i></b>
and the sound of the horn <b><i>make a joyful noise</i></b> before the King,
the <span style="font-variant: small-caps;">Lord</span>!</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">In <i style="mso-bidi-font-style: normal;">Guns of August</i>, author Barbara Tuchman points
out over and over the necessity of music in battle to <u>unify, inspire and
encourage</u>.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Cut off from
the rest of the Belgian Army, the garrison troops and the 4th Division felt
themselves deserted. Commandant Duruy, Lanrezac’s liaison officer at Namur,
returned to Fifth Army headquarters to say he did not think the forts would
hold out another day without some evidence of French help. ‘They must see the
French troops marching along with colors unfurled and a band playing. There
must be a band,’ he pleaded” – Barbara Tuchman.</li>
<li>“In dust,
heat, and discouragement and fatigue beyond telling the British retreat
continued. Trailing through St. Quentin, the tired remnants of two battalions
gave up, piled up their arms in the railroad station, sat down in the Place de
la Gare, and refused to go farther…Major Bridges wished desperately for a band
to rouse the two hundred or three hundred dispirited men lying about in the
square” – Barbara Tuchman.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="color: black; mso-themecolor: text1;">Trumpet
and Judgment:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold; mso-themecolor: text1;">It needs to be
noted that in certain contexts the sound of the trumpet carried with it the
idea of coming judgment.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>No doubt, in our
text, judgment was coming down on Jericho.</li>
<li>Something we
discussed in our God-sanctioned war lesson.</li>
<li>But, importantly, as
Paul tells us, there is coming one final blow of the trumpet that will carry with
it eternal consequences.</li>
<li><b>1 Thessalonians 4:16 (ESV) — 16</b>
For the Lord himself will descend from heaven with a cry of command, with the
voice of an archangel, and <b><i>with the sound of the trumpet</i></b> of
God. And the dead in Christ will rise first.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>2) TREASURY OF THE LORD</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">Joshua 6:19 (ESV) — 19</span></b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">
But all silver and gold, and every vessel of bronze and iron, are holy to the <span style="font-variant: small-caps;">Lord</span>; they shall go <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">into the treasury of the <span style="font-variant: small-caps;">Lord</span></i></b>.” <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">Joshua 6:24 (ESV) — 24</span></b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">
And they burned the city with fire, and everything in it. Only the silver and
gold, and the vessels of bronze and of iron, they put <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">into the treasury of the house of
the <span style="font-variant: small-caps;">Lord</span></i></b>. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">There is a
parallel in Joshua 6 with the Gospel of John.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>In John’s
Gospel, he portrays one’s status with Christ in black or white terms.</li>
<li>One is either
in the light or in darkness.</li>
<li>One remains
under God’s wrath or doesn’t.</li>
<li>One is drawn
or isn’t.</li>
<li>One has ears
to hear or they don’t.</li>
<li>And so on…</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">In Joshua 6, all
the inhabitants, animals and things are either “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">put into the treasury of the
house of the Lord</i></b>” or “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">devoted to destruction</i></b>”.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Significantly,
in either case the idea was that they were “given over” or “set apart” for the
Lord – John Howard.</li>
<li>Before we
tackle the significance of being “<b><i>devoted to destruction</i></b>” I want to
first deal with “<b><i>the treasury of the house of the Lord</i></b>”.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">In Joshua,
the “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">house
of the Lord</i></b>” probably refers to the “tent of meeting in <u>the
tabernacle</u>” – Michael Heiser.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>At the time
of the attack on Jericho, the tabernacle was probably located at Gilgal.</li>
<li>The treasure itself
would be used for “carrying out the Lord’s service” in the tabernacle –
Woudstra.</li>
<li>From Moses to
David and beyond, we see example after example of treasure being consecrated
for use in the tabernacle.</li>
<li><b>Numbers 31:54 (ESV) — 54</b>
And Moses and Eleazar the priest received the gold from the commanders of
thousands and of hundreds, and brought it into the tent of meeting, as a
memorial for the people of Israel before the <span style="font-variant: small-caps;">Lord</span>.</li>
<li><b>2 Samuel 8:11 (ESV) — 11</b>
These also King David dedicated to the <span style="font-variant: small-caps;">Lord</span>,
together with the silver and gold that he dedicated from all the nations he
subdued,</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-themecolor: text1;">What went on in the tabernacle?<o:p></o:p></span></b></div>
<blockquote class="tr_bq">
<b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">Exodus 40:1–15 (ESV) — 1</span></b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">
The <span style="font-variant: small-caps;">Lord</span> spoke to Moses, saying, <b>2</b>
“On the first day of the first month you shall erect the tabernacle of the tent
of meeting. <b>3</b> And you shall put in it the ark of the testimony, and you
shall screen the ark with the veil. <b>4</b> And you shall bring in the table
and arrange it, and you shall bring in the lampstand and set up its lamps. <b>5</b>
And you shall put the golden altar for incense before the ark of the testimony,
and set up the screen for the door of the tabernacle. <b>6</b> You shall set
the altar of burnt offering before the door of the tabernacle of the tent of
meeting, <b>7</b> and place the basin between the tent of meeting and the
altar, and put water in it. <b>8</b> And you shall set up the court all around,
and hang up the screen for the gate of the court. <b>9</b> “Then you shall take
the anointing oil and anoint the tabernacle and all that is in it, and
consecrate it and all its furniture, so that it may become holy. <b>10</b> You
shall also anoint the altar of burnt offering and all its utensils, and
consecrate the altar, so that the altar may become most holy. <b>11</b> You
shall also anoint the basin and its stand, and consecrate it. <b>12</b> Then
you shall bring Aaron and his sons to the entrance of the tent of meeting and
shall wash them with water <b>13</b> and put on Aaron the holy garments. And
you shall anoint him and consecrate him, that he may serve me as priest. <b>14</b>
You shall bring his sons also and put coats on them, <b>15</b> and anoint them,
as you anointed their father, that they may serve me as priests. And their
anointing shall admit them to a perpetual priesthood throughout their
generations.” <o:p></o:p></span></blockquote>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">We have to
mention that both the tabernacle and all its religious artifacts point to
Christ.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>In other
words, “the tabernacle was a type of God’s dwelling with men through Jesus…” –
David Murray.</li>
<li>“A type is a
real person, place, object, or event that God ordained to act as a predictive
pattern or resemblance of Jesus’ person and work…” – David Murray.</li>
<li>For example, as
the Israelites submitted to God’s tabernacle demands “they trusted in the
Messiah, without knowing all the details of how fulfillment would finally come”
– Vern Poythress.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>3) DEVOTED TO DESTRUCTION</b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">Joshua 6:18 (ESV) — 18</span></b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">
But you, keep yourselves from the things <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">devoted to destruction</i></b>, lest when
you have devoted them, you take any of the devoted things and make the camp of
Israel a thing for destruction and bring trouble upon it. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">Joshua 6:21 (ESV) — 21</span></b><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-themecolor: text1;">
Then they <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">devoted all in the city to destruction</i></b>, both men and women,
young and old, oxen, sheep, and donkeys, with the edge of the sword. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">As we
mentioned, everything in Jericho was going to be consecrated to the Lord.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) Either
put in service of His tabernacle</li>
<li>(2) Or
devoted to destruction</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-themecolor: text1;">How is destruction an act of
consecration?<o:p></o:p></span></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>“The Hebrew
phrase for ‘devote to destruction,’ <i>cherem,</i>
refers to the destruction of life—human and otherwise—as an act of devotion to
Yahweh. The destruction is an act of complete consecration; therefore the verb
has a religious connotation: <u>destruction is an act of sacrifice</u>” –
Michael Heiser.</li>
<li>Or to put
another way, destruction can be seen as an “irrevocable surrender to God” of
those things that “impede or resist” God’s Work – TWOT.</li>
<li>And the Lord
tells Israel that if this is not done destruction will come upon “<b><i>the
camp of Israel</i></b>” (6:18).</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">To make sense
of this, we need to keep in mind, once again, the context and character of God
issues from our God-sanctioned war lesson.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Additionally,
this language “was targeted, not indiscriminate” within the book of Joshua –
Michael Heiser.</li>
<li>It is directed
against the tribes of Canaan.</li>
<li>Who, as we
already saw, were especially wicked in God’s eyes.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">Additionally,
God instructed Moses in Deuteronomy 7:2-6 that this devotion to destruction of
the Canaanites must occur, otherwise they will lead the Israelites astray.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Deuteronomy 7:2–4 (ESV) — 2</b>
and when the <span style="font-variant: small-caps;">Lord</span> your God gives
them over to you, and you defeat them, then you must devote them to complete
destruction. You shall make no covenant with them and show no mercy to them. <b>3</b>
You shall not intermarry with them, giving your daughters to their sons or
taking their daughters for your sons, <b>4</b> <b><i>for they would turn away your
sons from following me, to serve other gods</i></b>. Then the anger of the <span style="font-variant: small-caps;">Lord</span> would be kindled against you, and
he would destroy you quickly.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-themecolor: text1;">BTW</span></b><span style="color: black; mso-themecolor: text1;"> – There are those who think the Canaanites were related
to the Nephilim (offspring of fallen angels and humans) of Genesis 6 – Michael Heiser.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>As such,
their wickedness was even more heinous in God’s sight.</li>
<li>The spies sent out by Moses to Canaan
reported the following:</li>
<li><b>Numbers 13:33 (ESV) — 33</b>
And there we saw the Nephilim (the sons of Anak, who come from the Nephilim),
and we seemed to ourselves like grasshoppers, and so we seemed to them.”</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">One more
sobering aspect of this devotion to destruction was the role of the Divine
Warrior – Christ.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Exodus 23:20–23 (ESV) — 20</b>
“Behold, I send an angel before you to guard you on the way and to bring you to
the place that I have prepared. <b>21</b> Pay careful attention to him and obey
his voice; do not rebel against him, for he will not pardon your transgression,
for my name is in him. <b>22</b> “But if you carefully obey his voice and do
all that I say, then I will be an enemy to your enemies and an adversary to
your adversaries. <b>23</b> “When my angel goes before you and brings you to
the Amorites and the Hittites and the Perizzites and the Canaanites, the
Hivites and the Jebusites, and I blot them out,</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="color: black; mso-themecolor: text1;">Rahab:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">But, vividly contrasted
with Christ as judge is Christ as savior.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Rahab’s
rescue from the devotion to destruction takes up most of the end of Joshua 6.</li>
<li>The stark
contrast of Rahab’s rescue with Jericho’s destruction is “unusually
significant” – Woudstra.</li>
<li>Richard Hess
suggests that Rahab’s rescue was theologically possible because:</li>
<li>She had
“ceased to be a Canaanite and ‘devoted’ [herself] to the God of Israel”</li>
<li>So she did not
escape “devotion” to God, but by her faith, her “devotion” was salvation and
not destruction.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-84247972166163411922013-10-21T18:09:00.000-04:002013-10-21T18:09:24.896-04:00Joshua 6: 1-14 – Military Strategy or Faith Strategy<div class="MsoNormal">
Last week we dealt with the dilemma of God-sanctioned war.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>We saw that to fairly deal with this dilemma we had to –</li>
<ul>
<li>Understand <u>character</u> of Yahweh as taught OT.</li>
<li>Understand <u>context</u> of conquest – judgment and
one-time event were two examples given. </li>
</ul>
</ul>
<div class="MsoNormal">
<u><br /></u>
<u>Introduction:<o:p></o:p></u></div>
<div class="MsoNormal">
The remaining chapters in Joshua are organized as follows
(Bruce Waltke):<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Giving/Taking the Land – 6-12</li>
<li>Alotting the Land – 13-21</li>
<li>Retaining the Land – 22-24</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
From this, we see that the land is of central importance to the
Book of Joshua.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>For this reason, we need to take a quick look a couple of
important things the land represented.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">1) THE LAND<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
(1) The first is that it is a fulfillment of God’s covenant and
promises to Abraham and Moses.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Genesis
15:18–21 (ESV) — 18</b>
On that day the <span style="font-variant: small-caps;">Lord</span> made a
covenant with Abram, saying, “<b><i>To your offspring I give this land</i></b>,
from the river of Egypt to the great river, the river Euphrates, <b>19</b> the
land of the Kenites, the Kenizzites, the Kadmonites, <b>20</b> the Hittites,
the Perizzites, the Rephaim, <b>21</b> the Amorites, the Canaanites, the
Girgashites and the Jebusites.”</li>
<li><b>Genesis
17:7–8 (ESV) — 7</b>
And I will establish my covenant between me and you and your offspring after
you throughout their generations for an everlasting covenant, to be God to you
and to your offspring after you. <b>8</b> And I will <b><i>give to you and to your offspring
after you the land</i></b> of your sojournings, all <b><i>the land of Canaan</i></b>, for
an everlasting possession, and I will be their God.”</li>
<li><b>Joshua
1:3 (ESV) — 3</b>
Every place that the sole of your foot will tread upon <b><i>I have given to you, just as I
promised to Moses</i></b>.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
An important offshoot of this is that God has securely
located promise fulfillment in the physical – creation.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Unlike Israel’s neighbors who saw the “spiritual” as the bee’s
knees.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We saw this in our series on resurrection.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>People, nation and land were valued above some spiritual
existence.</li>
<li>The Kingdom of God was to culminate in a physical existence
under the Messiah’s reign, not a spiritual existence.</li>
<li>Eternal life is a physical life “in the age to come”; heaven
is temporary.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
(2) The second is that the giving of the Promised Land marked out
huge move in redemption history from chaos to order.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“Israel’s crossing of the Jordan symbolically marks their
transition out of the hostile, precarious, and chaotic wilderness [and slavery].
The moment of crossing into the good land drastically revises Israel’s being
(cf. Josh. 23:15–16). Leonard L. Thompson says, “ ‘Land’ becomes a cipher
[representation] for a total social order. The move into the Land is nothing
short of that creative change from chaos to ordered cosmos” – Bruce Waltke.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This is seen in a number of ways.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>The transition from God’s provision via manna to provision
via the provisions of Promised Land itself – Sam Schultz.</li>
<li>God’s control of the “chaotic” waters of the Jordan that
enabled entry into the Promised Land.</li>
<li>The appearance of the Divine Warrior to Joshua.</li>
<ul>
<li>God was behind the conquest and the giving of the land.</li>
<li>His work enabled the Israelites’ taking of the land.</li>
</ul>
<li>The coming allotment of the land to all the tribes of
Israel.</li>
<li>And, of course, event after event in Israel’s history,
culminating in Jesus Christ – the Ultimate Order.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
A final thought on the Land:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>“The land promises are fulfilled several times but have
never been consummated. God fulfills the promises through Joshua (e.g., Josh.
21:43–45) but not completely (e.g., Josh. 13:1–7); he fulfills them more
completely through David and Solomon (1 Kings 4:20–25; Neh. 9:8) but not
consummately (see Ps. 95:11). There still remains a consummation of the Sworn
Land for the people of God (Heb. 4:6–8; 11:39–40)” – Bruce Waltke</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">2) THE TEXT</b><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>The Defense:<o:p></o:p></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
6:1 (ESV) — 1</span></b><span style="mso-bidi-font-family: "Times New Roman";">
Now Jericho was shut up inside and outside because of the people of Israel.
None went out, and none came in. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">In war,
any warrior worth his salt bristles at the idea of taking a defensive over an
offensive posture.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Unless,
of course, there are some very good reasons to do so.</li>
<li>This
defensive posture was obviously based upon the knowledge of what Yahweh was
capable of doing.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">But this
also presents us with a peculiar situation.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>How are a bunch of slaves going
to defeat a well-fortified and defended military outpost?</b></li>
<li>The
Israelites are “a people unskilled in the kind of warfare that was now
required” – Mark Woudstra.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">The normal
course of action is to lay siege and blockade.<b style="mso-bidi-font-weight: normal;"><o:p></o:p></b></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>Deprive
them access to food and water and thus force them to surrender.</li>
<li>While
at the same time building a way to access the fortress.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">We see an
example of this with Babylon’s siege of Jerusalem.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>2
Kings 25:1–3 (ESV) — 1</b>
And in the ninth year of his reign, in the tenth month, on the tenth day of the
month, Nebuchadnezzar king of Babylon came with all his army <b><i>against
Jerusalem and laid siege to it</i></b>. And they <b><i>built siegeworks all around it</i></b>.
<b>2</b> So the city was besieged till the eleventh year of King Zedekiah. <b>3</b>
On the ninth day of the fourth month the <b><i>famine was so severe in the city</i></b>
that there was no food for the people of the land.</li>
<li>Nebuchadnezzar’s siege of Jerusalem lasted over two
years.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Another
famous example is the Roman siege of Masada.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>The
Romans built a siege ramp 375 feet high and used a battering ram to penetrate
the walls.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">But the
Lord gives Joshua a plan that is quite different.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman";">The
Plan:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
6:2–5 (ESV) — 2</span></b><span style="mso-bidi-font-family: "Times New Roman";">
And the <span style="font-variant: small-caps;">Lord</span> said to Joshua, “See,
I have given Jericho into your hand, with its king and mighty men of valor. <b>3</b>
You shall march around the city, all the men of war going around the city once.
Thus shall you do for six days. <b>4</b> Seven priests shall bear seven
trumpets of rams’ horns before the ark. On the seventh day you shall march
around the city seven times, and the priests shall blow the trumpets. <b>5</b>
And when they make a long blast with the ram’s horn, when you hear the sound of
the trumpet, then all the people shall shout with a great shout, and the wall
of the city will fall down flat, and the people shall go up, everyone straight
before him.”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Many believe that “the Lord” could very well be the Divine
Warrior – Bruce Waltke.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>If so, we have here the Divine Warrior drawing up the battle
plans for the taking of Jericho.</li>
<li>And the plans are anything but the building of siege works
and plans to blockade supplies.</li>
<li>In fact, the plans aren’t even a military strategy at all –
David Howard.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">What type of battle
strategy is it?<o:p></o:p></b></div>
<div class="MsoNormal">
</div>
<ul>
<li>A “ceremonial circling of the city rather than classic
military tactics” – David Howard.</li>
<li>In other words, a “faith strategy” instead of a “military
strategy”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This faith strategy puts all attention on Yahweh in two
ways.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) The Ark – Yahweh, represented by the ark, becomes in a sense
the <b><u>“siege worker” of Jericho</u></b>.</li>
<ul>
<li>God is symbolically present in the ark, and daily He is
circling Jericho.</li>
<li>Judgment is coming and God is in the midst of it.</li>
</ul>
<li>(2) Seven – The repetition of the number seven “is doubtless
symbolical, recalling God’s works at creation” – Woudstra.</li>
<ul>
<li>“The Lord who creates also works in the history of
redemption. On the seventh day he will act on his people’s behalf” – Mark
Woudstra.</li>
<li>After all, the Lord did say to Joshua, “<b><i>I have given Jericho into your
hand</i></b>” (vs. 2).</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman";">The
Orders:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
6:6–10 (ESV)</span></b><span style="mso-bidi-font-family: "Times New Roman";"> So
Joshua the son of Nun called the priests and said to them, “Take up the ark of
the covenant and let seven priests bear seven trumpets of rams’ horns before
the ark of the <span style="font-variant: small-caps;">Lord</span>.” <b>7</b> And
he said to the people, “Go forward. March around the city and let the armed men
pass on before the ark of the <span style="font-variant: small-caps;">Lord</span>.”
<b>8</b> And just as Joshua had commanded the people, the seven priests bearing
the seven trumpets of rams’ horns before the <span style="font-variant: small-caps;">Lord</span>
went forward, blowing the trumpets, with the ark of the covenant of the <span style="font-variant: small-caps;">Lord</span> following them. <b>9</b> The armed
men were walking before the priests who were blowing the trumpets, and the rear
guard was walking after the ark, while the trumpets blew continually. <b>10</b>
But Joshua commanded the people, “You shall not shout or make your voice heard,
neither shall any word go out of your mouth, until the day I tell you to shout.
Then you shall shout.”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">Joshua then
dutifully passed on the Divine Warrior’s instructions.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>We have
no evidence that Israel balked at Joshua’s unorthodox battle plan.</li>
<li>They
continued to endorse Joshua as Moses’ chosen replacement.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="mso-bidi-font-family: "Times New Roman";">And it
seems that Joshua understands that the Lord will be playing the primary role in
the defeat of Jericho.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>His
first words to the people are, “<b><i>Take up the ark of the covenant</i></b>”
(vs. 6).</li>
<li>In
fact, in these four verses, the ark is spoken of 5 times.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="mso-bidi-font-family: "Times New Roman";">Orders
Carried Out:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">Joshua
6:11–14 (ESV) </span></b><span style="mso-bidi-font-family: "Times New Roman";">So
he caused the ark of the <span style="font-variant: small-caps;">Lord</span> to
circle the city, going about it once. And they came into the camp and spent the
night in the camp. <b>12</b> Then Joshua rose early in the morning, and the
priests took up the ark of the <span style="font-variant: small-caps;">Lord</span>.
<b>13</b> And the seven priests bearing the seven trumpets of rams’ horns
before the ark of the <span style="font-variant: small-caps;">Lord</span> walked
on, and they blew the trumpets continually. And the armed men were walking
before them, and the rear guard was walking after the ark of the <span style="font-variant: small-caps;">Lord</span>, while the trumpets blew
continually. <b>14</b> And the second day they marched around the city once,
and returned into the camp. So they did for six days. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Just as the Divine Warrior had commanded and Joshua had ordered,
the warriors and priests of Israel implemented the unorthodox plan.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And again, the ark is spoken of 4 times in just four verses.</li>
<li>There is no doubt that God is the “siege-worker” of this
“faith strategy”.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u>Summary of Joshua 6:1-14:<o:p></o:p></u></div>
<div class="MsoNormal">
“We cannot help noticing the strangeness of Yahweh’s method:
armed men, seven priests blowing rams’ horns, the ark, the rear guard, such was
the caravan that circled Jericho each day and seven times on the seventh day.
But, as at the crossing of the Jordan, it is the ark of Yahweh that holds
centre stage” – Dale Davis.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This teaches us:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>2
Corinthians 4:7 (ESV) — 7</b>
But we have this treasure in jars of clay, to show that <b><i>the surpassing power belongs to
God and not to us</i></b>.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Additionally we can pull an interesting point of application
out of this text – <b style="mso-bidi-font-weight: normal;"><u>Silence</u></b>.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
6:10 (ESV) — 10</b>
But Joshua commanded the people, “You <b><i>shall not shout or make your voice heard</i></b>,
neither shall any word go out of your mouth, until the day I tell you to shout.
Then you shall shout.”</li>
<li>For six days they circle Jericho in silence!</li>
<li>And presumably this was made all the more difficult
by the teasing reigned down from the walls of Jericho by the Canaanites – James
Boice.</li>
<ul>
<li>Though scared at first, by the third or fourth day
they must have been puzzled and emboldened.</li>
</ul>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">What
is this all about?</span></b><o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>Be quiet before the Lord and let God speak - Boice.</li>
<li><b>Psalm
62:1 (ESV) — 1</b>
For God alone my soul waits in silence; from him comes my salvation.</li>
<li><b>Habakkuk
2:20 (ESV) — 20</b>
But the <span style="font-variant: small-caps;">Lord</span> is in his holy
temple; let all the earth keep silence before him.”</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<br /></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-68442305367870569182013-10-14T20:11:00.000-04:002013-10-14T20:11:16.404-04:00James 2:14-26 – Works of Faith<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">An English
schoolteacher was in Switzerland visiting a school, at which she would soon
begin teaching.<o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<ul>
<li>While there,
the schoolmaster showed her several rooms near the school that she could rent.</li>
<li>Upon her
return to England, she remembered not seeing “W.C.’s” near any of the rooms.</li>
<li>“W.C.” is
short for Water Closet – a bathroom.</li>
<li>She sent a
letter to the schoolmaster asking if the rooms had “W.C.’s” nearby.</li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">The
schoolmaster, thinking “W.C.” was the Wayside Chapel, wrote her back the
following letter:<o:p></o:p></span></div>
<div style="border-bottom: solid #4F81BD 1.0pt; border: none; margin-left: 0in; margin-right: .65in; mso-border-bottom-alt: solid #4F81BD .5pt; mso-border-bottom-themecolor: accent1; mso-border-bottom-themecolor: accent1; mso-element: para-border-div; padding: 0in 0in 4.0pt 0in;">
<blockquote class="tr_bq">
<span style="color: black; font-weight: normal; mso-bidi-font-weight: bold; mso-themecolor: text1;">Dear Madam:</span></blockquote>
<blockquote class="tr_bq">
<span style="color: black; font-weight: normal; mso-bidi-font-weight: bold; mso-themecolor: text1;">I take great comfort in informing
you that a "W.C." is situated nine miles from the house in the corner
of a beautiful grove of pine trees, surrounded by lovely grounds. It is capable
of holding 229 people, and it is open on Sundays and Thursdays only. As there
are a great many people expected during the summer months, I would suggest that
you come early, although there is usually plenty of standing room. This is an
unfortunate situation, particularly if you are in the habit of going regularly.
You will no doubt be glad to hear that a good many bring their lunch and make a
day of it, while others, who can't afford to go by car, arrive just in time. I
would especially advise your ladyship to go on Thursdays when there is an organ
accompanist. The acoustics are excellent and even the most delicate sounds can
be heard everywhere. It may interest you to know that my daughter was married
in the "W.C." and it was there that she met her husband. I can
remember the rush there was for seats. There were ten people to a seat usually
reserved for one, and it was wonderful to see the expression on their faces.</span><span style="color: black; font-weight: normal; mso-bidi-font-weight: bold; mso-themecolor: text1;"><br /></span><span style="color: black; font-weight: normal; mso-bidi-font-weight: bold; mso-themecolor: text1;">
</span></blockquote>
<blockquote class="tr_bq">
<span style="color: black; font-weight: normal; mso-bidi-font-weight: bold; mso-themecolor: text1;">The newest attraction is a bell, donated by a wealthy resident of the district,
which rings every time a person enters. A Bazaar is to be held to raise money
for plush seats for all, since the people believe it is a long felt want. My
wife is rather delicate so she can't go regularly: it is almost a year since
she went last. Naturally it pains her not to be able to go more often. I shall
be delighted to reserve the best seat for you, if you wish, where you will be
seen by all. For the children there is a special time so that they will not
disturb the elders.</span><span style="color: black; font-weight: normal; mso-bidi-font-weight: bold; mso-themecolor: text1;"><br /></span><span style="color: black; font-weight: normal; mso-bidi-font-weight: bold; mso-themecolor: text1;">
Hoping to have been of some service to you, I remain,</span><span style="color: black; font-weight: normal; mso-bidi-font-weight: bold; mso-themecolor: text1;"><br /></span><span style="color: black; font-weight: normal; mso-bidi-font-weight: bold; mso-themecolor: text1;">
</span></blockquote>
<blockquote class="tr_bq">
<span style="color: black; font-weight: normal; mso-bidi-font-weight: bold; mso-themecolor: text1;">Sincerely, The Schoolmaster</span></blockquote>
</div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-themecolor: text1;"><br /></span></b>
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-themecolor: text1;">1) DEFINING OUR TERMS<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">Like “W.C.”,
our text uses some words that need defining or mass confusion will ensue.<o:p></o:p></span></div>
<div class="MsoNormal">
<ul>
<li>Look at James
as England and Paul as Switzerland.</li>
<li>They use the
same words and, in this case, mean different things.</li>
<li>Four words we
need to look are:</li>
<li>Works – Faith
– “that faith” – Justified</li>
</ul>
</div>
<div class="MsoListBulletCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">As we define these words, we hope to accomplish the
following:<o:p></o:p></span></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">(1) Unpack the text itself and get at its meaning</span></li>
<li><span style="text-indent: 0in;">(2) Reconcile James and Paul</span></li>
<li><span style="text-indent: 0in;">(3) Figure out the “so what”.</span></li>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u><span style="color: black; mso-themecolor: text1;">Works:<o:p></o:p></span></u></b></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">The BDAG,
WSNTDICT, and commentaries tell us the following – <o:p></o:p></span></div>
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<ul>
<li><span style="text-indent: 0in;">In the context of James 2, “works” (</span><i style="text-indent: 0in;">ergon</i><span style="text-indent: 0in;">) means “</span><i style="text-indent: 0in;">that which
displays itself in activity of any kind, deed, action</i><span style="text-indent: 0in;">”.</span></li>
<li><span style="text-indent: 0in;">And we are told these are works “</span><i style="text-indent: 0in;">springing from faith</i><span style="text-indent: 0in;">”.</span></li>
</ul>
</div>
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<br /></div>
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<span style="color: black; mso-themecolor: text1;">So, “works” for James is –<o:p></o:p></span></div>
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<ul>
<li><b style="text-indent: 0in;"><span style="color: black;">The deeds and actions
that display faith.</span></b></li>
</ul>
</div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-themecolor: text1;">So what is this faith
being displayed?<o:p></o:p></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u><span style="color: black; mso-themecolor: text1;">Faith:<o:p></o:p></span></u></b></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">As most of us
know, “faith” carries with it the idea of “to believe in” and “to trust in”.<o:p></o:p></span></div>
<div class="MsoNormal">
<ul>
<li>Biblically,
of course, the belief and trust comes from <u>the heart</u> and is put in Jesus
Christ.</li>
</ul>
</div>
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<br /></div>
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<span style="color: black; mso-themecolor: text1;">Importantly, this trust in Christ also entails:<o:p></o:p></span></div>
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<ul>
<li><span style="text-indent: 0in;">A </span><u style="text-indent: 0in;">submission</u><span style="text-indent: 0in;"> to Him, </span><i style="text-indent: 0in;">and</i><span style="text-indent: 0in;"> the facts and implications of the Gospel.</span></li>
<li><span style="text-indent: 0in;">This is called Lordship Salvation.</span></li>
</ul>
</div>
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<br /></div>
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<span style="color: black; mso-themecolor: text1;">Some examples:<o:p></o:p></span></div>
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<ul>
<li><span style="text-indent: 0in;">Jesus is Lord.</span></li>
<li><span style="text-indent: 0in;">We are sinners in need of salvation.</span></li>
<li><span style="text-indent: 0in;">We fall short of God’s glory.</span></li>
<li><span style="text-indent: 0in;">Jesus is exalted to the right hand of God.</span></li>
</ul>
</div>
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<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-bidi-font-weight: bold; mso-themecolor: text1;">Faith as “heart submission” to
Christ and the facts of the Gospel appears all through the NT.<o:p></o:p></span></div>
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<ul>
<li><b style="text-indent: 0in;"><span style="color: black;">Romans 10:9-10 (ESV) — 9</span></b><span style="color: black; text-indent: 0in;"> because, if you confess with your
mouth that <b><i>Jesus is Lord</i></b> [Gospel Fact that demands submission] and <b><i>believe
in your heart</i></b> [trust and submission] that God <b><i>raised him from the dead</i></b>
[Gospel Fact], you will be saved.</span><b style="text-indent: 0in;"><span style="color: black;"> 10</span></b><span style="color: black; text-indent: 0in;">
For <b><i>with
the heart</i></b> <b><i>one believes</i></b> [trust and submission] and is justified, and with
the mouth one confesses [what? – the facts of the Gospel] and is saved.</span></li>
<li><b style="text-indent: 0in;"><span style="color: black;">1 Peter 1:3 (ESV) — 3</span></b><span style="color: black; text-indent: 0in;"> Blessed be the God and Father of our Lord Jesus Christ!
According to his great mercy, he has <b><i>caused us to be born again</i></b> [from
which we trust and submit] to a living hope through <b><i>the resurrection of Jesus Christ
from the dead</i></b> [Gospel Fact],</span></li>
<li><b style="text-indent: 0in;"><span style="color: black;">John 20:31 (ESV) — 31</span></b><span style="color: black; text-indent: 0in;"> but <b><i>these</i></b> [Gospel Facts] are written <b><i>so
that you may believe</i></b> [trust and submission] that <b><i>Jesus is the Christ, the Son of
God</i></b> [Gospel Fact], and that <b><i>by believing</i></b> [trusting and
submitting] you may have life in his name.</span></li>
<li><b style="text-indent: 0in;"><span style="color: black;">1 John 5:20 (ESV) — 20</span></b><span style="color: black; text-indent: 0in;"> And <b><i>we know</i></b> that the <b><i>Son
of God has come</i></b> [Gospel Fact] and has <b><i>given us understanding </i></b>[a
heart thing – disposition of the will], so <b><i>that we may know him who is true</i></b>
[Gospel Fact]; and we are in him who is true, in his Son Jesus Christ. <b><i>He is
the true God and eternal life</i></b> [Gospel Fact].</span></li>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="color: black; mso-themecolor: text1;">Works and
Faith together:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">We can now
put these two definitions together to get a full picture of James’ use of
“works”.<o:p></o:p></span></div>
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<ul>
<li><b style="text-indent: 0in;"><span style="color: black;">Works are the deeds and
actions that display our trusting <i>in</i>
and submission <i>to</i> Jesus Christ.</span></b></li>
</ul>
</div>
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<br /></div>
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<span style="color: black; mso-themecolor: text1;">I think right away this brings clarity to where James is
headed.<b style="mso-bidi-font-weight: normal;"><o:p></o:p></b></span></div>
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<ul>
<li><span style="text-indent: 0in;">To paraphrase James 2:14 –</span></li>
<li><span style="text-indent: 0in;">What good is it, my brothers, if someone has faith but
does not have </span><b style="text-indent: 0in;">deeds and actions that
display his trust and submission to Jesus Christ?</b></li>
</ul>
</div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><u><span style="color: black; mso-themecolor: text1;">“That Faith”:<o:p></o:p></span></u></b></div>
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<span style="color: black; mso-themecolor: text1;">James goes on to ask if a faith without works, “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">that
faith</i></b>”, can save him (vs. 14).<o:p></o:p></span></div>
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<ul>
<li><span style="text-indent: 0in;">Or to put another way –</span></li>
<li><span style="text-indent: 0in;">Can a faith that does not have </span><b style="text-indent: 0in;">deeds and actions that display trust and submission to Christ</b><span style="text-indent: 0in;"> save?</span></li>
<li><span style="text-indent: 0in;">The answer to the question is no, it can’t.</span></li>
</ul>
</div>
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<br /></div>
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<span style="color: black; mso-themecolor: text1;">He goes on to show us why “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">that faith</i></b>” is powerless
to save. <o:p></o:p></span></div>
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<ul>
<li><span style="text-indent: 0in;">(1) “that faith” Knows the Gospel facts and creeds – “God
is one” for example</span></li>
<ul>
<li><span style="text-indent: 0in;">Something even demons know and fear (vs. 19)</span></li>
</ul>
<li><span style="text-indent: 0in;">(2) But “that faith” has no works.</span></li>
<ul>
<li><span style="text-indent: 0in;">In other words, “that faith” does not have </span><b style="text-indent: 0in;">deeds and actions that display trust and
submission to Christ.</b></li>
</ul>
</ul>
</div>
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<br /></div>
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<span style="color: black; mso-themecolor: text1;">Therefore it isn’t saving faith.<o:p></o:p></span></div>
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<ul>
<li><span style="text-indent: 0in;">It is all words and no action.</span></li>
</ul>
</div>
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<br /></div>
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<u><span style="color: black; mso-themecolor: text1;">“<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">That Faith</i></b>” – A Serious Problem:<o:p></o:p></span></u></div>
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<span style="color: black; mso-themecolor: text1;">This “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">that faith</i></b>” without works is so
offensive to James and the integrity of the body of believers that James
describes it as follows:<o:p></o:p></span></div>
<div class="MsoNormal">
<ol>
<li>That Faith
w/o works is of no “good” (vs. 14-16)</li>
<ol>
<li>Like telling
the hungry and naked to “<b><i>be warmed and filled</i></b>” (vs. 16)</li>
</ol>
<li>That Faith
w/o works “is dead” (vss. 17, 26)</li>
<ol>
<li>Like a body
with no spirit is dead, so “<b><i>that faith</i></b>” is dead (vs. 26)</li>
</ol>
<li>That Faith
“apart from works” is useless (vs. 20)</li>
<ol>
<li>So useless
that to insist it is useful is to be the fool (vs. 20)</li>
<li>As Lindsay
says, these are harsh words – James isn’t playing around.</li>
</ol>
</ol>
</div>
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<br /></div>
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<span style="color: black; mso-themecolor: text1;">“For James, [that faith] means a bogus kind of faith, mere
intellectual agreement without a genuine personal trust in Christ that bears
fruit in one’s life” – Grant Osborne.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-themecolor: text1;">PET PEEVE</span></b><span style="color: black; mso-themecolor: text1;"> – this text is not citing a problem
with knowledge, but with the heart.<o:p></o:p></span></div>
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<ul>
<li><span style="text-indent: 0in;">This text is not an excuse to be intellectually lazy with
God’s word and theology.</span></li>
<li><span style="text-indent: 0in;">It is not extolling the merits of action over knowledge.</span></li>
<li><span style="text-indent: 0in;">They go together – inseparably.</span></li>
<li><span style="text-indent: 0in;">Knowledge of God and His word planted in a submitting and
trusting heart will produce fruit!</span></li>
</ul>
</div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><u><span style="color: black; mso-themecolor: text1;">Justified:<o:p></o:p></span></u></b></div>
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<span style="color: black; mso-themecolor: text1;">James then goes on to argue that justification is
dependent on whether we possess a faith that works or “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">that faith</i></b>”.<o:p></o:p></span></div>
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<ul>
<li><span style="text-indent: 0in;">This sounds somewhat scandalous.</span></li>
</ul>
</div>
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<br /></div>
<div class="MsoListBulletCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">Three times James says a person is “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">justified by works</i></b>”.<o:p></o:p></span></div>
<div class="MsoNormal">
<ul>
<li><b><span style="color: black;">James 2:24 (ESV) — 24</span></b><span style="color: black;">
You see that a person is justified by works and not by faith alone.</span></li>
<li><span style="text-indent: 0in;">This is an apparent contradiction of Paul’s teaching.</span></li>
<li><span style="text-indent: 0in;">For Paul says in Romans
3:20 & Galatians 2:16, “</span><b style="text-indent: 0in;"><i>by works of the law no human being will be
justified</i></b><span style="text-indent: 0in;">”.</span></li>
</ul>
</div>
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<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">Paraphrase 2:24 for clarity:<o:p></o:p></span></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">A person is justified by </span><b style="text-indent: 0in;">the deeds and actions that display our trusting <i>in</i> and submission <i>to</i> Christ
</b><span style="text-indent: 0in;">and not by “that faith”, which </span><u style="text-indent: 0in;">lacks trust and submission</u><span style="text-indent: 0in;">, having only
knowledge.</span></li>
</ul>
</div>
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<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">Doing this, we see that James’ use of justification is
referring not to the act of salvation itself.<o:p></o:p></span></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">It is referring to the “deeds and actions that display” </span><u style="text-indent: 0in;">a
salvation we already <i>have</i></u><span style="text-indent: 0in;">.</span></li>
<ul>
<li><span style="text-indent: 0in;">Deeds and actions that display we </span><i style="text-indent: 0in;"><u>have already</u></i><u style="text-indent: 0in;"> trusted </u><span style="text-indent: 0in;">in and submitted to Christ.</span></li>
</ul>
</ul>
</div>
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<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">We know this not only from the meaning of the words.<o:p></o:p></span></div>
<div class="MsoListBulletCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">But because this is precisely the argument James makes
when he talks about Abraham and Rahab.</span></li>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">James affirms
that Abraham was declared righteous by his faith alone (vs. 23).<o:p></o:p></span></div>
<div class="MsoNormal">
<ul>
<li><b><span style="color: black;">James 2:23 (ESV) — 23</span></b><span style="color: black;">
and the Scripture was fulfilled that says, “Abraham believed God, and it was
counted to him as righteousness”—and he was called a friend of God.</span></li>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">Yet, James
says, we know Abraham’s faith was real because Abraham’s “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">faith was completed by his works</i></b>”
(vs. 22).<o:p></o:p></span></div>
<div class="MsoNormal">
<ul>
<li><b><span style="color: black;">How?</span></b><span style="color: black;"> – His actions with Isaac demonstrated his <u>trust
and submission</u> to God.</span></li>
<ul>
<li>This is what
James meant when he said, “<b><i>I will show you my faith by my works</i></b>”
(vs. 18).</li>
<li>Abraham had a
real faith because he actually trusted God with the future of Isaac – part of
the promised offspring of Israel.</li>
</ul>
</ul>
</div>
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<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">And in Rahab’s case, James points out the same thing (vs.
25).<o:p></o:p></span></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">Rahab’s trust and submission to Yahweh were made known by
her works.</span></li>
<li><span style="text-indent: 0in;">She aided Joshua’s spies – hid them and sent them out her
window to safety.</span></li>
</ul>
</div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<u><span style="color: black; mso-themecolor: text1;">James and Paul:<o:p></o:p></span></u></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">Contrast James’ justification with Paul’s use of
“justification”.<o:p></o:p></span></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">When Paul speaks of justification he speaks of being
declared righteous by God based on Jesus’ perfect obedience and atoning
sacrifice.</span></li>
<li><span style="text-indent: 0in;">Paul speaks of salvation itself.</span></li>
</ul>
</div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">In other words:<o:p></o:p></span></div>
<div class="MsoNormal">
<ul>
<li><b><span style="color: black;">Paul’s angle – Whose works <u>make us</u>
righteous in God’s sight?</span></b></li>
<ul>
<li>Not ours,
Christ’s.</li>
</ul>
<li><b><span style="color: black;">James’ angle – Whose works <u>demonstrate</u>
that we are righteous in God’s sight?</span></b></li>
<ul>
<li>Our works.</li>
</ul>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">For this
reason, both James and Paul would agree with the following:<o:p></o:p></span></div>
<div class="MsoNormal">
<ul>
<li>“We are saved
by faith alone, but not by the faith <i>that
is</i> alone” – Paul Mizzi.</li>
<li><span style="text-indent: 0in;">“Faith is always </span><i style="text-indent: 0in;">obedient </i><span style="text-indent: 0in;">faith.
Salvation by faith does not negate the necessity and importance of works” –
John MacArthur.</span></li>
</ul>
</div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<u><span style="color: black; mso-themecolor: text1;">Works of Faith and Us:<o:p></o:p></span></u></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">Abraham’s faith with works jeopardized the future of his
promised offspring.<o:p></o:p></span></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">Rahab’s put her in danger of being found a traitor –
probably a risk to her livelihood and life.</span></li>
</ul>
</div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">It is interesting that both of James’ examples of works
of faith are sacrificial in nature.<o:p></o:p></span></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">The works display a willingness to jeopardize life,
comfort and future.</span></li>
</ul>
</div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">For this reason, I always hesitate to list do’s and
don’t’s.<o:p></o:p></span></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">We might see a list in Scripture and check it off in a
legalistic fashion.</span></li>
<li><span style="text-indent: 0in;">“I have no trouble with anger”; “I have no trouble with
quarreling”; “I feed the hungry”; etc.</span></li>
</ul>
</div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">What we need to do is search our hearts for things we do
struggle with – for example:<o:p></o:p></span></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">Idolatry of Comfort</span></li>
<li><span style="text-indent: 0in;">Idolatry of Routine</span></li>
<li><span style="text-indent: 0in;">Struggles with self-denial</span></li>
<li><span style="text-indent: 0in;">Struggles with renewing the mind</span></li>
<li><span style="text-indent: 0in;">Lack of right worship</span></li>
</ul>
</div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">The works of faith called for in your life may or may not
be the same as the Christians to whom James is writing.<o:p></o:p></span></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-themecolor: text1;">2) SO WHAT<o:p></o:p></span></b></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-themecolor: text1;">What is the Point?<o:p></o:p></span></b></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><b style="text-indent: 0in;"><span style="color: black;">Why is it so important
for James to teach us about “that faith” versus a faith with works?</span></b></li>
</ul>
</div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">(1) The first point of importance is obvious (from James 1
and 2) – <o:p></o:p></span></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">Christianity w/o works of faith is “</span><b style="text-indent: 0in;"><i>worthless</i></b><span style="text-indent: 0in;">”, “</span><b style="text-indent: 0in;"><i>dead</i></b><span style="text-indent: 0in;">”
“</span><b style="text-indent: 0in;"><i>no
good</i></b><span style="text-indent: 0in;">”, and “</span><b style="text-indent: 0in;"><i>useless</i></b><span style="text-indent: 0in;">”.</span></li>
<li><span style="text-indent: 0in;">It contains “</span><b style="text-indent: 0in;"><i>filthiness</i></b><span style="text-indent: 0in;">” and “</span><b style="text-indent: 0in;"><i>rampant
wickedness</i></b><span style="text-indent: 0in;">”.</span></li>
<li><span style="text-indent: 0in;">It is “</span><b style="text-indent: 0in;"><i>unstable</i></b><span style="text-indent: 0in;">”.</span></li>
<li><span style="text-indent: 0in;">It does not “</span><b style="text-indent: 0in;"><i>produce the righteousness of God</i></b><span style="text-indent: 0in;">”.</span></li>
<ul>
<li><span style="text-indent: 0in;">It does not emulate His character.</span></li>
</ul>
</ul>
</div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">And as a result of such a faith, those to whom James is
writing, “have become ‘double-minded,’ wavering between God and the world (1:8;
4:8)” – Grant Osborne.<o:p></o:p></span></div>
<div class="MsoListBulletCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">A “double-minded” church that wavers is an ineffective
and dying church.</span></li>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold; mso-themecolor: text1;">The second point of
importance is less obvious, but fundamentally more important.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold; mso-themecolor: text1;">James tells the
church he is writing so that they are not to be deceived by their desires.<o:p></o:p></span></div>
<div class="MsoNormal">
<ul>
<li>Desires lead to sin
and death (James 1:15-16).</li>
<li><span style="color: black;">But, he says,
instead of from our desires, “</span><b><i><span style="color: black;">Every good gift and every perfect gift is
from above, coming down from the Father</span></i></b><span style="color: black;">” (James 1:17).</span></li>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">(2) So the second
important point has to do with origins.<o:p></o:p></span></div>
<div class="MsoNormal">
<ul>
<li>Like “<b><i>every
good gift</i></b>” comes from God, works of faith are powered by God.</li>
<li>Works of
faith are possible because we are in Christ.</li>
<li>“<u>Since
faith unites to Christ it cannot be lifeless</u>. It works through love
(Galatians 5:6). It seeks to do all the ‘good works, which God prepared
beforehand’ for us (Ephesians 2:10) – Paul Mizzi.</li>
<li>And works
that are powered by Christ <u>WILL</u> “<b><i>produce the righteousness of God</i></b>”
(1:20).</li>
</ul>
</div>
<div class="MsoListBulletCxSpFirst" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoListBulletCxSpMiddle" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<span style="color: black; mso-themecolor: text1;">Only those with genuine faith can deny self, and
jeopardize future and comfort for Christ’s sake.<o:p></o:p></span></div>
<div class="MsoListBulletCxSpLast" style="margin-left: 0in; mso-add-space: auto; mso-list: none; tab-stops: .5in; text-indent: 0in;">
<ul>
<li><span style="text-indent: 0in;">For in Christ, we are no longer slaves to sin and self.</span></li>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-themecolor: text1;">Additionally,
because works of faith point to the believer’s Union with Christ, they glorify
God.<o:p></o:p></span></div>
<div class="MsoNormal">
<ul>
<li>Abraham’s
trusting God with his promised offspring, Isaac, points to:</li>
<ul>
<li>God’s
character</li>
<li>God’s
covenant faithfulness</li>
<li>God’s love</li>
<li>God’s power
to raise Isaac from the dead if need be.</li>
</ul>
</ul>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<u><span style="color: black; mso-themecolor: text1;">A Final
Thought:<o:p></o:p></span></u></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-themecolor: text1;">An implication of James’ teaching is
that faith without works is, in fact, a negation of the works of Christ!<o:p></o:p></span></b></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6818548403713203636.post-20399506102761029722013-10-10T15:11:00.006-04:002013-10-11T15:43:57.752-04:00Joshua 6 - God-Sanctioned War<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">Joshua 6 –
God-Sanctioned War<o:p></o:p></b></div>
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<br /></div>
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Last week we spoke about the Fear of God and the Divine
Warrior.<o:p></o:p></div>
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</div>
<ul>
<li>We saw that fear of God, submission, worship and obedience
are intimately related.</li>
<li>We also argued that Jesus is the Divine Warrior – the Angel
of the Lord.</li>
<li>And that the Divine Warrior – the Cloud Rider – is a polemic
against Baal.</li>
<li>Today we will talk about the Conquest of Canaan that the
Divine Warrior legitimizes.</li>
</ul>
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<u></u></div>
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<u>Introduction:<o:p></o:p></u></div>
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Throughout history, God’s name has been evoked to justify
too many wars and atrocities.<o:p></o:p></div>
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</div>
<ul>
<li>Or if not in the name of God, in the name of a moral and
just cause.</li>
<li>In the OT, and particularly Joshua, all of these claims are
put forward to justify the Israelites conquest of Canaan. </li>
</ul>
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</div>
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Here is one such justification of the conquest:<o:p></o:p></div>
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</div>
<ul>
<li>“She cannot attain her ‘great moral ends’ without increased
political power, an enlarged sphere of influence, and new territory. This
increase in power, ‘befitting [her] importance,’ and ‘which [she is] entitled
to claim,’ is a ‘political necessity’ and ‘the first and foremost duty of the
State…What we now wish to attain must be fought for,...Conquest thus becomes a
law of necessity’ – Barbara Tuchman quoting General von Bernhardi from <i>The Guns of August</i>. </li>
</ul>
<br />
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</div>
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This particular claim was made by one of the general’s of
the Kaiser’s German Army just before the beginning of World War I.<o:p></o:p></div>
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</div>
<ul>
<li>We can say with certainty that this justification was
complete nonsense.</li>
<li><b>And yet, why is the
God sanctioned war of the Israelites not?</b></li>
</ul>
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</div>
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Dale Ralph Davis says the following of Joshua’s Conquest:<o:p></o:p></div>
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</div>
<ul>
<li>There are many “<b><u>dilemmas
with the conquest”</u>.</b></li>
<li>And to deal with them we “<b><u>must see the Old Testament’s view</u></b>”. </li>
</ul>
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</div>
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So Davis raises two questions.<o:p></o:p></div>
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</div>
<ul>
<li><b>(1) What are the
dilemmas of the conquest?</b></li>
<li><b>(2) What is the OT’s
view?</b> </li>
</ul>
<br />
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u><br /></u></b></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><u>Dilemmas of the
Conquest:<o:p></o:p></u></b></div>
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One need only look at a few texts of Joshua to see the
dilemma.<o:p></o:p></div>
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</div>
<ul>
<li><b>Joshua
8:24–25 (ESV) — 24</b>
When Israel had finished <b><i>killing all the inhabitants of Ai</i></b> in
the open wilderness where they pursued them, and <b><i>all of them to the very last had
fallen by the edge of the sword</i></b>, all Israel returned to Ai and struck
it down with the edge of the sword. <b>25</b> And <b><i>all who fell that day, both men
and women, were 12,000</i></b>, all the people of Ai.</li>
<li><b>Joshua
10:29–30 (ESV) — 29</b>
Then Joshua and all Israel with him passed on from Makkedah to Libnah and fought
against Libnah. <b>30</b> And <b><i>the <span style="font-variant: small-caps;">Lord</span>
gave it</i></b> also and its king into the hand of Israel. And he <b><i>struck
it with the edge of the sword, and every person in it; he left none remaining
in it</i></b>. And he did to its king as he had done to the king of Jericho.</li>
<li><b>Joshua
10:34–35 (ESV) — 34</b>
Then Joshua and all Israel with him passed on from Lachish to Eglon. And they
laid siege to it and fought against it. <b>35</b> And they captured it on that
day, and <b><i>struck it with the edge of the sword. And he devoted every person in it
to destruction</i></b> that day, as he had done to Lachish.</li>
<li><b>Joshua
10:40 (ESV) — 40</b>
So Joshua struck the whole land, the hill country and the Negeb and the lowland
and the slopes, and all their kings. <b><i>He left none remaining, but devoted to
destruction all that breathed</i></b>, <b><i>just as the <span style="font-variant: small-caps;">Lord</span>
God of Israel commanded</i></b>.</li>
</ul>
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</div>
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According to the author of Joshua, “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">the Lord God of Israel commanded</i></b>”
the destruction “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">with the edge of the sword</i></b>” all those in the cities they fought
against.<o:p></o:p></div>
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</div>
<ul>
<li>We are told they left “<b><i>none remaining</i></b>”.</li>
<li>We are told that “<b><i>both men and women</i></b>” were killed.</li>
<li>We are told that all inhabitants were to be “<b><i>devoted
to destruction</i></b>”.<b><o:p> </o:p></b></li>
</ul>
<br />
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</div>
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So that is the dilemma.<o:p></o:p></div>
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</div>
<ul>
<li>God commanded the killing and displacement of a people – men
and women (children?).</li>
<li>Israel is killing people because God told them to do so. </li>
</ul>
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<b style="mso-bidi-font-weight: normal;"></b></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">BTW</b> – A Texas
mother, Deanna Laney, said exactly the same thing as the reason she murdered 2
of her children.<b style="mso-bidi-font-weight: normal;"><o:p></o:p></b></div>
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</div>
<ul>
<li>She killed them on God’s orders.</li>
<li>She was found not guilty by reason of insanity. </li>
</ul>
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</div>
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So having understood the dilemma, we need to now examine the
OT’s take on the conquest.<o:p></o:p></div>
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<b style="mso-bidi-font-weight: normal;"><o:p><br /></o:p></b></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><u>OT View of the
Conquest:<o:p></o:p></u></b></div>
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Peter S. Williams says an apologetic for the Conquest begins
with two important things.<o:p></o:p></div>
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<b style="mso-bidi-font-weight: normal;"><o:p><br /></o:p></b></div>
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</div>
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<b style="mso-bidi-font-weight: normal;">First – </b><o:p></o:p></div>
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</div>
<ul>
<li><u>ANE Context</u> – For the Conquest to be properly
understood, it must be understood within the context and setting in which it
takes place.</li>
<li>To read it any other way is not to read it with integrity.</li>
<li>Specifically, the context includes:</li>
<ul>
<li>(1) Yahweh is the one true God</li>
<li>(2) He owns and creates life.</li>
<li>(3) He uses nations to bring judgment against other nations.</li>
<li>(4) Good and evil are real and He opposes evil.</li>
<li>(5) There exists a spiritual world every bit as real as the
physical world in which good and evil are at war with one another. </li>
</ul>
</ul>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"></b></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">Second –<o:p></o:p></b></div>
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</div>
<ul>
<li><u>God’s Character</u> – Yahweh has a certain character that
requires our trust.</li>
<ul>
<li>He can do nothing inconsistent with that character.</li>
<li>He can’t lie.</li>
<li>He can’t murder.</li>
<li>If He takes life, He is justified in doing so because He is
its author.</li>
</ul>
</ul>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
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</div>
<div class="MsoNormal">
Paul Copan sums these up well this way:<o:p></o:p></div>
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</div>
<ul>
<li>“God’s commands to Israel to wipe out Canaan’s idols and
false, immoral worship illustrate the cosmic warfare between Yahweh and the
dark powers opposed to his rule. Yahweh—“the Lord of hosts” (cf. Ps.
24:7–10)—is a “warrior” (Exod. 15:3) who opposes all that mars the divine image
in humans, all that threatens human flourishing, and all that sets itself in
opposition to God’s righteous reign. ‘Yahweh wars’ aren’t simply a clash
between this and that deity; they represent a clash of two world orders: one
rooted in reality and justice, the other in reality-denial and brute power; one
representing creational order, the other anticreation” – Paul Copan.</li>
<li>This is the OT view of the Conquest.</li>
</ul>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
The point of understanding these two things – Context and
Character – is relevant because:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>To characterize the Conquest as just another religiously
justified war ignores the context and historical claims in which the Conquest
took place. </li>
</ul>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
In other words, it is certainly reasonable to argue the OT
claims about God and His action in history are bogus.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And because of that, the Conquest was an immoral and
unjustifiable military action.</li>
<li>However, given the Context and Character issues, it is not
reasonable to decry the God of the Bible as a genocidal maniac.</li>
<li>This view does not honestly account for how the Conquest
meshes with its Context and the Character of the God the OT reveals. </li>
</ul>
<br />
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Let’s look at a couple of examples of maintaining the
integrity of the Context.<o:p></o:p></div>
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</div>
<ul>
<li>(1) The context of Conquest as Judgment</li>
<li>(2) The context of Conquest as One-Off Event</li>
</ul>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<u>Conquest as Judgment:<o:p></o:p></u></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Genesis
15:16 (ESV) — 16</b>
And they shall come back here in the fourth generation, for the iniquity of the
Amorites is not yet complete.”</li>
<li><b>Leviticus
18:24–25 (ESV) — 24</b>
“Do not make yourselves unclean by any of these things, for by all these the
nations I am driving out before you have become unclean, <b>25</b> and the land
became unclean, so that I punished its iniquity, and the land vomited out its
inhabitants.</li>
<li><b>Deuteronomy
18:12 (ESV) — 12</b>
for whoever does these things is an abomination to the <span style="font-variant: small-caps;">Lord</span>. And because of these abominations the <span style="font-variant: small-caps;">Lord</span> your God is driving them out before
you.</li>
</ul>
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<b><span style="mso-bidi-font-family: "Times New Roman";"></span></b></div>
<div class="MsoNormal">
<b><span style="mso-bidi-font-family: "Times New Roman";">“</span></b>God’s
act of engaging in battle is not for the sake of violence or even victory as
such but to establish peace and justice” – Paul Copan.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Peter Williams makes a couple more important points about <u>Conquest
as Judgment</u>.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
(1) The conquest of the Canaanites was <u>not genocide</u>.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>God didn’t use the Israelites to judge the Canaanites
because of their race.</li>
<li>But, because of their wickedness.</li>
<li>Canaanite wickedness is well-documented and involved infant
sacrifice.</li>
<li>Israel was merely the instrument of His judgment. </li>
</ul>
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<b style="mso-bidi-font-weight: normal;"></b></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">BTW</b> – because
Israel was the instrument of God’s judgment doesn’t mean that Israel was
somehow qualitatively better – as the OT makes plainly clear.<o:p></o:p></div>
<div class="MsoNormal">
<o:p><br /></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
(2) The fact that it was not genocide was demonstrated by at
least two things.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>(A) This same type of judgment was incurred by Israel
itself.</li>
<li>Because of Israel’s wickedness they were also judged and
dispossessed from the land by the Assyrians and the Babylonians.</li>
<li>(B) The fact that Rahab, a Canaanite, was saved by her
recognition of the one true God.</li>
</ul>
<br />
<div class="MsoNormal">
<u>Conquest as One-Off Event:<o:p></o:p></u></div>
<div class="MsoNormal">
</div>
<ul>
<li>This is an oft overlooked and significant observation by
Peter S. Williams.</li>
<li>The Conquest was a one-time event.</li>
<li>In other words, this was not something that took place
routinely in Israel’s history.</li>
</ul>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
And importantly, it was preceded by a number of significant <b style="mso-bidi-font-weight: normal;">PDA’s</b> – “public displays of awesomeness”.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>And these just happen to be some of the most spectacular
miracles in the Bible – Peter S. Williams.</li>
<ul>
<li>Yahweh split the Red Sea.</li>
<li>He led the Israelites and fed them.</li>
<li>He cut off the Jordan River.</li>
<li>He appeared as the Divine Warrior </li>
</ul>
</ul>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"></b></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">BTW</b> – the
significance of the PDA’s can be seen in Christ’s ministry as well.<o:p></o:p></div>
<div class="MsoNormal">
<o:p><br /></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Additionally, the Canaanites knew of these things; they
could have responded as Rahab did.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><b>Joshua
2:10 (ESV) — 10</b>
For we have heard how the <span style="font-variant: small-caps;">Lord</span>
dried up the water of the Red Sea before you when you came out of Egypt, and
what you did to the two kings of the Amorites who were beyond the Jordan, to
Sihon and Og, whom you devoted to destruction.</li>
<li>And no doubt they heard how Yahweh cut off the
Jordan River as well! </li>
</ul>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"></b></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">So just as Paul said
about Jesus’ work in history – “<i style="mso-bidi-font-style: normal;">this has
not been done in a corner</i>” (Acts 26:26).<o:p></o:p></b></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
These two examples – Judgment and One-Off Event – show the
importance of Context to understanding the Conquest.<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>To rip the Conquest out of its context will lead to false
conclusions. </li>
</ul>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
And this also shows us God’s role in initiating the
Conquest:<o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li>He covenanted with and called out a people by His own will,
not because they were “better”.</li>
<li>The Conquest was not grounded in the greed of an empowered
political leader.</li>
<li>The Conquest was grounded in the covenant faithfulness and
holiness of God.</li>
<li>And it was obtained not by professional soldiers, but by a
nation of slaves.</li>
<li>A nation of slaves set free by supernatural acts of God in
history.</li>
<li>And these acts of God included miracle after miracle
witnessed by the nations.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<u>Conclusion:<o:p></o:p></u></div>
<div class="MsoNormal">
</div>
<ul>
<li>This is a difficult topic, admittedly.</li>
<li>We can only begin to skim the surface of all the dilemmas it
raises and the answers offered.</li>
<li>But I hope that we have at least provided a beginning for
you to explore further.</li>
</ul>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<u>Miscellaneous Info:<o:p></o:p></u></div>
<div class="MsoNormal">
</div>
<ul>
<li>(1) Many scholars, like Paul Copan, suggest that the cities
attacked by Israel were not cities at all.</li>
<ul>
<li>They were actually military outposts containing mainly
soldiers.</li>
</ul>
<li>(2) Scholars also suggest that ANE historiography engages in
hyperbole as part of its genre.</li>
<ul>
<li>“Scripture is similar to other ancient historiography in
that it may use large numbers hyperbolically in military contexts” – David M.
Fouts (JETS 40/3).</li>
<li>“The use of figurative language, including numerical
hyperbole, does not mitigate the historical reliability of an account” – David
M Fouts (JETS 40/3).</li>
<li>“Again, the sweeping words ‘all,’ ‘young and old,’ and ‘men
and women’ were stock expressions for totality, even if women and children
weren’t present” – Paul Copan.</li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal">
<o:p></o:p></div>
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<o:p></o:p></div>
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<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
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