旧约研究4——约书亚记 JOS——第 二 课 得胜的征服
目录
一、介绍
二、预备去得胜
结构和内容
上帝晓谕
约书亚吩咐
以色列人听从
原本含义
上帝的权柄
上帝的圣约
摩西律法的准则
上帝超然的大能
以色列全体
三、攻占两座城市
结构和内容
耶利哥城
约书亚的探子和喇合
神奇的渡过约旦河
耶利哥城的神奇陷落
艾城
以色列被击败
以色列的悔改
以色列的得胜
重申圣约
原本含义
上帝的权柄
上帝的圣约
摩西律法的准则
上帝超然的大能
以色列全体
四、击败两支联军
结构和内容
概述联军
概述胜利
战胜南方联军
战胜北方联军
原本含义
上帝的权柄
摩西律法的准则
上帝超然的大能
以色列全体
五、基督徒应用
奠基
延续
成全
六、结论
一、介绍
如果旧约有哪个部份是最让现今绝大多数的基督徒感到困扰的，那就是约书亚记的一些章节，它描述当年以色列征服应许之地。让我们感到惊诧的是，在基督里我们所认识的慈爱怜悯的上帝，如何能容忍以色列人试图毁灭迦南地的居民？可是，与现今的看法相反，约书亚记其实是尊荣上帝，祂不仅是容忍，而是指挥、率领和授权以色列人去征服迦南。身为跟随基督的人，我们也蒙召去拥抱这样的观点。
这是我们研读约书亚记系列的第二课，我们订的题目是以色列得胜的征服。在这一课里，我们要讨论本书的第一个主要部份，约书亚记1到12章。
在前一课里，我们以这样的字句总结约书亚记的原本含义：
约书亚记书写的目的，是向面临类似挑战的后来时代讲述，在约书亚时代以色列得胜的征服，支派的产业，和圣约的忠诚。就我们所谈过的，约书亚记原本是为士师时期，君王时期，或是晚至巴比伦被掳时期的以色列人而写的。这本书的构想是要引导这些继续面对挑战的旧约以色列人，追求他们得胜的征服，确保他们各支派的产业和重申他们对圣约的忠诚。
在1到12章这第一个主要部份，是向承受战争挑战的原本读者们讲述。要他们注意以色列人在迦南地大规模得胜的征服。我们把这几章分成三大部份：1章，以色列的预备去得胜；2到8章以色列最初攻占两座城市；9到12章以色列击败两支联军。
在以色列得胜的征服这一课里，我们会对这三部份分别加以探讨，最后会谈到基督徒应用。让我们先来看以色列预备去得胜这个部份。
就以色列预备去得胜，时间只容许我们简单探讨两方面：首先，本书这个部份的结构和内容。其次，它的一些原本含义。让我们先概要地看它的结构和内容。
约书亚记的开场是以色列人在约旦河东的摩押平原，这个区域通常被称为约旦河以东，意思是“越过约旦河”的意思。根据民数记32章，这些地区非常富饶，以致流便、迦得和玛拿西的半支派曾经要求摩西，并且得到允许在那里定居。但是本书的开头，上帝吩咐约书亚要准备好，率领以色列人往西去攻克迦南地。这个地区有时被称为约旦河以西，意思是“约旦河旁边”。
以色列预备去得胜可分为三个步骤，为本书每个即将来到的战役引入连串特定的指令。
1章1到9节，我们读到上帝晓谕约书亚。在2节，上帝告诉约书亚“你要起来，和众百姓过这约旦河”。在6、7、和9节，祂三次告诉约书亚“当刚强壮胆”。
其次，本书的作者提到，照着上帝的指示，约书亚吩咐以色列人。1章10到15节，约书亚吩咐他们要准备好。11节他命令长官们要告诉以色列人“预备食物”。14节他特别吩咐约旦河东支派的人，“一切大能的勇士……都要过去”。
最后，在1章16到18节，作者记载以色列人听从约书亚。16节，众支派同心承诺，矢言效忠，他们对约书亚说：“你所差遣我们去的，我们都必去。”
记住了以色列预备去得胜的三重结构和内容，我们现在来探讨这部份的原本含义。作者为何以这样的方式开始这本书？
我们不难看出，约书亚记以积极的笔调，描述以色列人准备好要去征服迦南地。上帝的吩咐直接而确定。约书亚呼吁众支派要遵从，就他们蒙召要前往征战，以色列人没有一个感到犹豫不从的。显然的，当约书亚记的原本读者面对他们眼前不同的仇敌时，他们也要效法约书亚和当年以色列人所行的，忠诚的回应上帝的吩咐。
仔细研读这一章，我们发现作者积极的叙述里，包含书里一再出现的五个主题。首先，1章，在叙述预备去得胜时，作者强调以色列准备过程的背后有上帝的权柄。在1节开宗明义就是这样的语句：耶和华晓谕约书亚。这个词语明确显出约书亚的指令来自上帝授权。按着同样道理，上帝也亲自授权约书亚为摩西的继承人，在5节，祂说道：“我怎样与摩西同在，也必照样与你同在。”以色列人的顺服也凸显了这个主题。17节，他们对约书亚如此回应：“我们从前在一切事上怎样听从摩西，现在也必照样听从你。”约书亚记原本读者要把以色列预备去得胜的过程存记于心，因为上帝和祂授权继承摩西的约书亚，一起指挥这些战役。
其次，约书亚记的预备去得胜也凸显上帝的圣约的重要性。本书开首，第6节，上帝就告诉约书亚：你必使这百姓承受那地为业，就是我向他们列祖起誓应许赐给他们的地。这句经文在两方面暗示上帝与以色列的立约。首先，以色列人不单只是去接收迦南，也是去“承受”，这是来自希伯来文的动词nachal(nah-CKHAHL) נַ֫חַל。在申命记，至少有30次提到迦南地是以色列恒久的“产业”。约书亚记更是有超过40次提到这一点。其次，这节经文讲到上帝“向他们列祖起誓”应许赐给他们的地。这是指创世记15章，上帝与亚伯拉罕（或那时的“亚伯兰”）立约，要将迦南地赐给他的后代。上帝与以色列先祖的立约，按着神圣的约定，不只确立了迦南地在约书亚时代是属于以色列人，也是属于本书的原本读者。因此，正如上帝过去吩咐约书亚一样，他们也要刚强壮胆的去持守产业。
第三，作者清楚表明，对以色列的每个时代，要作战得胜并持守应许之地，遵从摩西律法的准则是必要的。这一章的7节，上帝吩咐约书亚：“谨守遵行我仆人摩西所吩咐你的一切律法，……使你……都可以顺利。”如同约书亚的征服故事一再显示的，本书的原本读者在面对战斗冲突时，也要把握一个关键层面：遵从摩西的律法导致胜利，违逆导致失败。
第四，约书亚的预备去得胜显示，上帝超然的大能使迦南的征服成为可能。本书开头上帝的晓谕就凸显了这个观点，5节上帝告诉约书亚：“我必……与你同在。” 9节重复这个主题，上帝再次告诉约书亚：“你无论往哪里去，耶和华——你的上帝必与你同在。”就如历代志下20章17节显示的，在战争中上帝与祂的百姓“同在”，其意思是上帝以超自然的大能，与他们一起争战，也为他们而争战。同样的，在约书亚记1章17节以色列愿意顺从，众支派热切的回应约书亚，“惟愿耶和华－你的上帝与你同在，像与摩西同在一样。”事实上，以色列的得胜绝非仅是人的作为。没有哪个以色列时代能凭己力去参与争战，唯有上帝与他们同在争战，并为他们争战，以色列才有希望得胜。
约书亚记1章5节，上帝透过约书亚应许以色列人，当他们进入去征服地土时，祂会与他们同在。当然，不管上帝以何种方式彰显，祂的同在都是非常重要。有上帝与你同在总是好的。但这里显示的还不只如此，因为这是圣战和神圣战士的言语。身为研究旧约的学者，我知道出埃及记3章和6章所教导的“耶和华”这个名字，实际上乃是万军之主耶和华的缩写，因此，上帝在旧约的这个名字，耶和华，意味着祂的特征就是为其百姓争战的上帝，也因此，我认为“以马内利”是由那个意念而衍生。上帝不只是来帮助或是鼓舞他们，更是率领天军来与他们同在，而约书亚和以色列人只需要顺从上帝的领导，祂会为他们而战。约书亚记一再不断出现这个明晰的主题。基本上，那是一个应许，上帝不只与他们同在，也为他们而争战。— 麦克尔·葛罗道牧师第五，约书亚记1章引介以色列全体共同参与的重要性。我们前面说过，14节约书亚明确吩咐约旦河东的支派，告诉他们：“你们一切大能的勇士都要过去……”。以色列整体参与征服的这个主题又显现于18节，以色列的顺从，他们回应约书亚：“无论甚么人违背你的命令，……就必治死他”。如同我们看到的，作者借着整本书，向原本读者提出一个理念，他们若希望从面临的战斗中取得全面胜利，以色列整体必须要团结一心。
就约书亚时代得胜的征服，作者引介了以色列的预备去得胜，之后他接着叙述以色列最初攻占两座城市，耶利哥城和艾城。
本书在此描述约书亚征服迦南的第一阶段。约书亚率领以色列十二支派渡过约旦河，在吉甲安营。从吉甲，约书亚率领以色列人到耶利哥城。打败耶利哥之后，他们前往艾城。攻克艾城之后，以色列众支派来到应许之地的核心地带，就是基利心山和以巴路山，在那里他们庆祝起初的这些胜利，并更新重申他们与上帝的圣约。
我们要以两个步骤来研讨以色列攻占两座城市的记载。首先，我们勾勒出它的结构和内容，接着要总结它的原本含义。让我们先来看结构和内容。
整体而言，耶利哥战役和艾城战役，这两个众所周知的故事，却是一个对比的教训。这教训对作者是如此重要，其叙述就占了全书四分之一。我们看到约书亚率领以色列人攻克这两个城市，然而得胜的过程却非常不同。耶利哥战役的每个部份都有上帝奇妙美好的祝福，而艾城则是在以色列人为自己严重违逆上帝而悔改之后，才取得胜利。
约书亚记2到8章，以色列攻占两座城市的记载可以分成三个部份：2章1节到6章27节的耶利哥城；7章1节到8章29节的艾城；以及8章30到35节的重申圣约，让我们先来看以色列在耶利哥得胜的记载。
约书亚的探子和喇合. 耶利哥的故事包含四个主要情节。首先是2章1到24节，讲到约书亚的探子和喇合，这一段叙述约书亚派遣探子去侦查耶利哥城，探子们遇到喇合，她转向以色列的上帝，保护探子，也得到生命平安的郑重承诺。然后探子们回报约书亚，确信上帝会让以色列得胜。
对照这个开始，第四个，也是最后的情节是耶利哥故事的结束。6章22到27节叙述转回到约书亚的探子和喇合。在这一段里，约书亚吩咐探子们要遵守保护喇合一家的诺言，她和她全家都被领进以色列。约书亚记2到6章，作者的描述以喇合和探子为始末，中间则是耶利哥战役的细节。
希伯来书11章31节和雅各书2章25节提醒我们要赞扬喇合的信心，她的信表现于她的顺服，所以蒙上帝拯救免于审判。但是，当我们将这个情节置于更大的场景里，就会发现作者也有意向他原本读者强调其他一些重要事宜。
神奇的渡过约旦河. 在始末的事件之间是两个奇妙惊人的情节。一方面，我们看到以色列神奇的渡过约旦河，记载于3章1节到5章12节。这几章始于以色列在河东岸隆重的预备，凸显他们对上帝的忠诚和上帝的悦纳。然后祭司们扛着约柜，踏入河里，约旦河就断开了。到河中央，十二个人在祭司们站立的旁边堆迭十二块石头，而众人全都过了河。渡河之后，他们把石头移到西岸，河水复流，十二块大石头在吉甲堆迭成纪念碑。
对照这个情节的开始，作者记载约书亚借着行割礼，将以色列人分别为圣。四天之后，他们守逾越节，首次吃迦南地的出产，不再吃吗哪了。
耶利哥城的神奇陷落. 我们由此进入第三个情节：5章13节到6章21节耶利哥城的神奇陷落。为了导入这个战役，作者以一个奇异的插曲开始，来解说约书亚将要得到的不寻常胜利。5章13节，当约书亚靠近耶利哥的时候，他遇见一个天使般的人物，约书亚问他一个重要的问题：「“你是帮助我们呢，是帮助我们敌人呢？”」14节那天使回答：「不是的，我来是要作耶和华军队的元帅。」当约书亚俯伏下拜时，天使要他把脚上的鞋脱下来，因为他所站的地方是圣的。借此行动，天使向他保证这个战役有天军的帮助。
接着这个插曲，上帝指示要如何攻打耶利哥，这是个完全要靠天军支撑的进攻。以色列人要跟着在前头抬约柜的祭司后面，围绕耶利哥而行，一天一次，连续六天。到第七天，他们要绕城七次，祭司要吹角，呼求天军来作战。当城墙神奇地塌陷时，百姓要大声呼喊，涌入城内。以色列都全然遵行上帝的指示。
在约书亚得胜征服的这个故事里，很有必要提到一个一再出现的特点。根据6章17节，约书亚吩咐百姓：“这城和其中所有的都要(归于)在耶和华面前毁灭”。翻译成“归于……毁灭”的希伯来动词是charam (ckhah-RAHM) חָרַם，我们在前一课提到，这个字，和其相关的名词cherem (CKHEH-rem) חֵ֫רֶם，意味着敬拜的举动。在战争之外的场景，例如利未记27章28节，这个同样的字是用来指人，牲畜，或是土地永献于上帝为敬拜之用。但是在战争的情况里，例如约书亚记，则是指杀死牲畜和人，并且将一些贵重的金属器皿送入会幕归于上帝。
要理解这些敬拜的举动，我们需要记得一般的军队，包括以色列的军队，是靠着战争中掠夺物品和奴隶而得到财富。但是，在例如申命记20章16节的经文，上帝命令，除了喇合等少数例外，迦南的所有居民要全归于祂，以此为敬拜的行动。当以色列顺命而行时，他们就是以感谢的心承认，这个胜利实际上乃是上帝的得胜。
耶利哥的胜利之后，作者在7章1节到8章29节转去叙述以色列在艾城的得胜。
以色列被击败. 艾城的情节以三个阶段展开。首先是7章1到5节，简短描述以色列在艾城被击败。在这故事里，探子们错误的知会约书亚，艾城很容易被攻克，所以他只派遣少数部队去攻打。我们也知道有个名叫亚干的人私藏了一些从耶利哥城掠夺的物品，而非全然归给上帝。因此，在上帝的审判下，36个以色列人在艾城被杀，其余的则落荒而逃。
以色列的悔改. 第二阶段，在7章6到26节，我们看到以色列的悔改。约书亚在上帝面前 哀恸哭泣，上帝启示他以色列落败的原因。根据7章11节 亚 干的罪如此滔天，以致上帝作此宣告：“以色列人……违背了我所吩咐他们的约。”上帝指示要如何找出亚干。当亚干承认他的罪行，他和全家以及所有的，都必须“归于上帝而毁灭”。如同上帝所吩咐的，要灭绝迦南人那样，因为这个家族也犯了迦南人那样可怕的罪。
亚干的罪具有毁灭性，因为上帝已经晓谕以色列的子孙，当他们击败耶利哥，征服那城的时候，要将所有的都归于耶和华。而亚干窃取的，不只不属于他的，而且是属于上帝的，那实在是可怕的行为。这个事件很悲惨，因为上帝不是与以色列的个人立约。我们的想法有时很个人主义，以致难以明了我们是要为彼此而负责。然而，当亚干犯罪时，不只是他犯罪，他的罪也连累整个民族，因为他是这个信心族群的一部份。我认为这不只是一个旧约的事件，也关乎新约。我们要明白我们是相互联结，一个人的行为会影响全体。那就是亚干犯罪的可悲意义。— T. J. ·贝茨博士以色列的得胜. 第三阶段，在8章1到29节，显示以色列悔改的结果：以色列在艾城的得胜。我们发现一个熟悉的模式，上帝指示约书亚设下埋伏，约书亚吩咐百姓遵行，百姓顺服，当战役进行时，上帝以超自然的介入让以色列得胜。
耶利哥和艾城胜利之后，以色列攻占两座城市的记载结束于8章30到35节的重申圣约。顺服摩西在申命记11章29节的吩咐，以色列欢庆他们完成第一阶段的征服，行进到应许之地的中心，基利心山和以巴路山。他们宣读摩西的全部律法，全体国民重申他们要顺服摩西之约。
我们记住以色列攻占两座城市的结构和内容，现在来讨论这几章的原本含义。
虽然原本读者所处的环境不同于约书亚所面对的，但是约书亚记的作者却把耶利哥当成在他们的日子，能以合宜方式效法的一个范例。他也将艾城当成一个教训，看到他们因为违逆上帝的吩咐，打了败仗后所该作的。他们重申圣约的庆典证实在战役里上帝对他们的怜悯，这应该会感动原本读者，也要以更新重申遵行上帝的圣约，来庆祝他们作战的得胜。
为了要在这些方面影响他的读者，作者再次凸显以色列攻占两座城市故事里的五个主题。首先，他强调这些事件背后上帝的权柄，在过约旦河的记载里，3章7节如此叙述：“耶和华对约书亚说”。如同以前那样，对于约书亚要百姓作的每件事，这个词语确立其上都有上帝的权柄。在耶利哥神奇的陷落之后，在6章2节，我们再次看到这样的字句：“耶和华晓谕约书亚”。
为了强调上帝的权柄，作者也指出约书亚是摩西的继承人。在他们神奇的渡过约旦河的记载里，4章14节提到以色列人敬畏约书亚，“像从前敬畏摩西一样。”4章23节，我们读到“上帝……使约旦河的水干了，……就如从前……使红海干了”。而在耶利哥神奇的陷落里，5章15节天使吩咐约书亚“把你脚上的鞋脱下来，因为你所站的地方是圣的”。——这就像出埃及记3章5节上帝吩咐摩西的那样。
关于艾城的故事，以色列开始没有忠于上帝。但是在他们悔改时，7章10节我们读到“耶和华吩咐约书亚说”的字句。在以色列攻取艾城时，8章1和18节也出现同样的字句。显然，作者再次强调这些事件，为的是指引他的读者们看见，因为他们乃是蒙上帝以及摩西的继承人约书亚所引导。
第二，以色列攻占两座城市的故事，也强调上帝的圣约确保迦南是以色列的家园。过约旦河之后的庆典里，5章6节，迦南被称为是“耶和华向他们列祖起誓，应许赐给他们的地。”同样的，2章9节喇合也向约书亚的探子们承认：“耶和华已经把这地赐给你们。”而2章24节，探子们带着信心回报约书亚，说道：“耶和华果然将那地交在我们手中。”顺着这样的脉络，6章16节，在耶利哥陷落时，约书亚如此吩咐以色列军队：“呼喊吧，因为耶和华已经把城交给你们了！” 这样屡次提到上帝的圣约，为的是向原本读者保证，不管环境如何，他们对应许之地所持有的神圣权利。
第三，以色列攻占两座城市的故事，也凸显他们必须顺服摩西律法的准则才能得胜。过约旦河的记载，4章10节告诉我们，祭司们率领以色列人，是“照着摩西吩咐……的一切事”。4章12节说，几个支派摆阵，“都照摩西所吩咐他们的”。而5章2节，约书亚按照摩西的律法，为以色列人行割礼。5章10节，以色列人照着摩西所订的日子，守逾越节。同样的，约书亚的探子与喇合故事的结尾，在6章22节 约书亚吩咐探子们对待喇合，要“照着你们向她所起的誓”——这是摩西律法所确立的准则。还有在6章24节，作者指出以色列遵照摩西在申命记的吩咐，“用火将（耶利哥）城和其中所有的焚烧了”。
同样的，违逆摩西律法说明艾城的失败。7章1节，我们看到“以色列人在那当毁灭的物上犯了不忠实的罪”，乃是公然蔑视摩西的律法。还有7章15节，约书亚带领以色列人悔改，坚认亚干“违背了耶和华的约”。 此外，7章13节，上帝也亲自宣告违逆的后果，祂说除非亚干的罪被纠正，否则以色列在仇敌面前必站立不住。作者在22章20节又重申这个重点，他解释说上帝的愤怒临到以色列全体会众，因为“亚干……在当毁灭的物上犯了不忠的罪。”当然，一旦以色列人处理了亚干的违逆，他们就转败为胜了。
以色列得胜，重申圣约时，作者又再次强调这个观点。8章31节，他们照着耶和华仆人摩西所吩咐的预备，并且筑了一座坛，“正如摩西律法书上所写的”。此外，8章32节，约书亚将摩西所写的律法抄写在石头上。而根据8章33节，百姓站立的位置，“正如……摩西先前所吩咐的”。这个关乎摩西律法的重点清楚表明，对原本读者而言，他们的成败乃是来自顺服或违逆摩西的律法。
约书亚记全书明确教导要顺服上帝的律法，或是摩西的律法。从头到尾，全书就是一个要顺服的呼吁，而它也显示顺服上帝的后果。这就是为何从开始在1章8节，摩西告诉约书亚 :“这律法书不可离开你的口，总要昼夜思想，好使你谨守遵行这书上所写的一切话。如此，你的道路就可以亨通，凡事顺利。”— 奥楠·克鲁兹牧师第四，以色列攻占两座城市也凸显上帝超然的大能。在导至耶利哥陷落的那几章里，这个主题一再出现。第一个情节涉及约书亚的探子和喇合，2章9节，喇合承认：因你们的缘故我们都惊慌了。还有2章24节，探子们证实：“那地的一切居民在我们面前心都消化了”。而类似申命记11章22到25节的经文也显示上帝常向以色列的仇敌彰显祂超然的大能，使惧怕惊恐临到他们的心思。
除此外，过约旦河时，在3章7节，上帝对约书亚说“我必与你同在”。我们之前看到，这样的表达通常显示上帝以其超然能力为以色列争战。在3章10节，约书亚向以色列人宣告上帝的话，再次说道：“在你们中间有永生上帝”。还有5章1节，我们看到上帝大能的运作，迦南人的心因着恐惧，就消化了。
耶利哥陷落的每个层面几乎都显示这个主题，在6章20节尤其明显，上帝超然的能力使得耶利哥的城墙就塌陷。也无怪乎在6章27节作者以约书亚的探子和喇合结束这个故事时，说道：“耶和华与约书亚同在”。
正如我们所预期的，上帝超然的能力并未显于攻取艾城的最初阶段。相反的，7章5节 我们读到：众(以色列人)的心——而非迦南人，就消化如水。接着在7章12节，上帝呼吁以色列人悔改，祂告诉约书亚：除非纠正亚干的罪，不然我就不再与你们同在了。但是在以色列人处理亚干的事件之后，上帝再次彰显祂超然的大能，使他们在艾城得胜。8章18节，上帝吩咐约书亚：“你向艾城伸出手里的短枪”，然后战役就得胜了。
作者在这几章里，以约书亚攻取两城的初步胜利，向他原本读者显示，在争战时他们无法以人为力量得胜，得胜唯有来自上帝超然的大能。
第五，以色列攻占两座城市也强调了以色列全体参与征服的重要性。在以色列过约旦河的情节里，3章1和17节告诉我们，“以色列众人”都与约书亚过约旦河。4章14节，“耶和华使约书亚在以色列众人眼前尊大。”还有4章4节提到的“十二个人”，以及4章8、9、和20节提到的“十二块石头”，乃是代表以色列的十二个支派。除此之外，根据5章8节以色列“国民”在吉甲接受割礼。另外6章3节攻取耶利哥时，上帝吩咐约书亚要与“一切兵丁”绕城而行。
再一次，我们看到以色列败于艾城的对比。7章3节，探子们告诉约书亚：众民不必都上去。直到以色列人悔改，作者在7章23节才又提到以色列众人的参与。还有7章24和25节，以色列众人齐心参与对亚干的判决。
如同我们预期的，在重申圣约时，8章33节，以色列众人站在上帝前。作者在书的这个部份让读者留意以色列全体的参与，强调以色列众支派的每个时代都要准备好，齐心一起进入争战。
探讨了以色列得胜的征服，其叙述始于预备去得胜，然后是以色列的攻占两座城市，接着是以色列击败两支联军。
约书亚记的作者可以用不同方式，来概述约书亚如何征服应许之地的其余部份，但是他的选择是着重于约书亚的得胜，是如何从两个城市扩展到两个区域，应许之地的南疆和北疆。正如我们将看到的，本书的这部份内容与他原本读者的需要特别有关联，因为它显示约书亚的征服涵盖了所有上帝应许给以色列的土地。
在这之前，以色列的征服使得他们从约旦河东，过河到耶利哥城，艾城，然后到基利心山和以巴路山。本书的这个部份，作者则是引入迦南人如何形成联军来对抗约书亚，先在南疆，然后在北疆。
就我们对以色列击败两支联军的查考，首先是扼要的探讨这部份的结构和内容，然后是它的原本含义。让我们先来看它的结构和内容。
在9到12章，以色列击败两支联军，其内容因为包含各种不同资料，可能令人困惑；不过如果把这几章分成四个主要部份，可能有助于我们的理解。
第一个部份，是9章1到2节，简略概述要对抗以色列的联军，以此简单介绍下面几章要发生的事情。这几节经文告诉我们，“约旦河西……的诸王，……就都聚集，同心合意地要与约书亚和以色列人争战。”
11章16节到12章24节，是讲述联军的第四部分，也是最后部份，对照开始部份的介绍，这里以双重概述谈到以色列的胜利。一开始，11章16到23节让人注意到以色列人在约旦河西南北两区域的全面胜利。这个记载强调约书亚照着上帝所吩咐的，歼灭一切，23节如此结尾：“于是国中太平，没有争战了。”接续这部份，在12章1到24节，作者列出以色列在约旦河东与河西，征战得胜而击败的诸王名单与得取的土地，作为这个部份的结尾。
介于这前后两段落，是另外两个部份，一个是9章3节到10章43节，作者报导了以色列战胜南方联军。这几章是始于问题重重的基遍和约，记载在9章3到27节。住在迦南中心地带的基遍人，宣称他们来自迦南以外地区，诱骗以色列人与他们订立和约。这个和约也引发在迦南地南部区域的大规模冲突。
这个大规模冲突，记载在10章1到15节，导致以色列在南方初步胜利。这几节经文描述耶路撒冷王组成南方五王的联军，攻打基遍，他们于是向约书亚求助。由于彼此的和约，以色列有义务要帮助基遍人。上帝让约书亚在这个初步的南方战役里有神奇的得胜。接着在约书亚记10章16到43节，作者又简单记载约书亚在南方全面胜利，他在不同地方击败整个南方联军。10章40节，作者特别提到：“约书亚击杀全地的人。”
第三个主要部份是11章1到15节，作者转而记载以色列战胜北方联军。这个部份和约书亚在南方的胜利有类似结构，但叙述却短的多。1到11节讲到夏琐王建立的联军来对抗约书亚。11章4节讲到这个联军，人数多如海边的沙，但是上帝也让以色列击败北方联军。因此，11章12到15节是总结约书亚在整个北方区域决然的胜利。
谈过以色列击败两支联军的结构和内容，我们现在来思考这几章的原本含义。
我们之前看到，以色列对抗耶利哥和艾城的战役，对原本读者有很多可教导的。但是，作者也知道他们因活在后来的时代，可能会轻忽那些例子。毕竟那些只是零星城市，敌人数目也不多，而他的读者面对的仇敌乃是有众多军兵的强大联军。所以，在这样的情况下，为了鼓舞他的原本读者，作者也提到约书亚在他的日子，对抗那些联军时得到的大规模胜利。
以色列击败两支联军的故事，凸显前面几章出现的五个主题中的四个。
首先，我们看到这些事件彰显上帝的权柄。例如，在南方初步的得胜里，10章8节如此叙述：“耶和华对约书亚说……我已将他们交在你手里。”另一个例子是约书亚在北方的得胜，11章9节告诉我们，他执行这些任务，是“照耶和华所吩咐他的去行。”这几章一再强调，上帝授予约书亚权柄去统领以色列。这是要让原本读者明白，为何约书亚能击败两支联军，也给他们在面对当时的战斗时提供指引。
第二，以色列击败两支联军也强调摩西律法的准则。例如，在基遍和约的故事里，9章14节我们读到以色列人被骗，因为他们“没有求问耶和华。” 这显示他们对上帝不忠诚，因为他们没有向祭司寻求指引，如同摩西在申命记17章9节的经文所指示的。但是约书亚记9章20节，约书亚遵照摩西的律法，坚持“我们向基遍人所起的誓。”
此外，在约书亚南方全面得胜的总结里，10章40节，我们读到约书亚遵照摩西的吩咐，“将凡有气息的尽行杀灭，正如耶和华－以色列的上帝所吩咐的。”同样的，在他北方的胜利里，11章12节 描述，约书亚将他们尽行杀灭，“正如耶和华仆人摩西所吩咐的。”。另外，11章15节讲到：“凡耶和华所吩咐摩西的，约书亚没有一件懈怠不行的。”还有，11章20节概述约书亚在迦南地的胜利，说他所作的，“正如耶和华所吩咐摩西的。”
强调这个主题，是要提醒每个时代的以色列人，只要他们忠于摩西的律法，得胜就属乎他们。遵从律法是他们得胜的关键，如同在约书亚的时日那样。
第三，我们再次看到以色列击败两支联军乃是出于上帝超然的大能。在南方初步的得胜里，10章10节指出上帝亲自“使他们联军在以色列人面前溃乱。”还有11节 “耶和华从天上降石头在他们身上。”13节“日头停留”，使得以色列赢得争战。这些超自然的介入使得作者在14节惊叹的评论着：“耶和华为以色列争战。”根据10章21节，随着以色列在南方的胜利延续进展，上帝的大能引发如此多的惊惧，以致“没有一人敢向以色列人饶舌。”10章25节约书亚大胆的预告：“耶和华必这样待你们所要攻打的一切仇敌。”而作者在10章42节如此总结：“耶和华－以色列的上帝为以色列争战。”
上帝超然的大能这个主题也显示于以色列在北方的得胜。例如，11章6节，上帝向约书亚保证：“我必将他们交付以色列人全然杀了。”然后，在打败联军的最后概述里，11章20节如此叙述：耶和华的意思是要使他们心里刚硬，使得以色列的仇敌要被击败。
作者重复这个主题，是要向原本读者一再证实，在争战时绝不要靠他们自己的力量。他们胜过仇敌的指望乃是上帝以超然的能力介入，为他们争战。
耶和华以祂的权柄和超然的能力，让约书亚和以色列赢得胜利。耶和华“给予土地”或“交与土地”，是同一个希伯来文动词，在约书亚记里屡次出现。是耶和华把仇敌交付在约书亚手中，也是祂把土地交与以色列。这是一再地声明耶和华是全能的，祂是击败仇敌的那一位。当亚摩利诸王聚集去攻打基遍人，基遍人于是来求约书亚的帮助，约书亚记10章11节如此叙述：他们在以色列人面前逃跑，正在伯和仑下坡的时候，耶和华从天上降大冰雹(石头)在他们身上，直降到亚西加，打死他们。被冰雹打死的，比以色列人用刀杀死的还多。这里强调的是耶和华的权柄。祂借着这个事件显示祂的权柄——祂降下石头，冰雹，在仇敌身上，因着主耶和华直接干预而死的人，多于那些被以色列刀剑所杀的。由于耶和华在这些事件里的直接干预，这样的胜利绝对是超自然的得胜。这教导我们关乎全能上帝的奇妙可畏，面对所有事情和情况，祂拥有绝对权柄和力量。— 谢里夫·根迪牧师在整个以色列击败两支联军的故事里，作者也强调第四个主题：以色列全体的参与。在靠近基遍的南方初步得胜里，10章7节告诉我们：约书亚和“他一切兵丁，并大能的勇士，”从吉甲上去。还有10章15节，我们读到约书亚和“以色列众人”回到吉甲的营中。在南方全面得胜的记载里，10章21节提到：“众百姓”到约书亚那里。还有10章24节 约书亚召了“以色列众人”来。我们也看到这个主题在10章29到38节的重要性。在这几节经文里，作者五次写着：“约书亚和以色列众人”作这事或作那事。整个段落的结尾是10章43节，“以色列众人”和约书亚回到营中。最后，在以色列北方的得胜里，11章7节作者特别指明：“约书亚率领一切兵丁”去攻打。
约书亚记的作者知道，以色列众支派经常忘记要团结一致，因此他强调，当约书亚时日的以色列人团结时，祝福就临到他们。这是呼吁他的原本读者们在面对当时的仇敌时，也要团结而立，并肩作战。
探讨了以色列得胜的征服的叙述，包括他们预备去得胜，攻占两座城市，和击败两支联军之后，我们现在要来思考这一课最后的部份，就以色列征服的故事，基督徒该如何应用。
在历史上，一些好意的基督徒在学习约书亚记的这个部份时，也常会走入极端。有些人认为那只是旧约的一部份，与我们现今无关而摒弃它；另一些人则以此来合理化为基督的缘故可以拿起兵器。然而基督徒若是从新约所教导，耶稣成全了以色列的征服，这个观点来看，我们就能得出基督徒对约书亚记这个部份的合宜应用。
上一课我们学到：基督在祂国度奠基阶段，实践了以色列的征服；在国度延续阶段，继续履行；以及在国度成全的阶段，将会全面落实。我们要顺着这个导向来谈基督徒应用。让我们先来看对于基督国度的奠基，这意味着什么。
整体而言，就上帝和撒旦及其党羽的延续抗争里，以色列在约书亚时代的征服代表一个重大进展。但是耶稣第一次降临时，祂和第一世纪的使徒与先知们在国度奠基阶段所成就的，远胜于此。福音书和使徒行传告诉我们，耶稣与祂的使徒们直接面对并制伏撒旦和邪灵。路加福音10章18节，当他的门徒们赶鬼回来，耶稣如此宣告：我曾看见撒但从天上坠落，像闪电一样。不只如此，其他的经文，像歌罗西书2章15节，希伯来书2章14和15节，以及以弗所书4章8节，都教导耶稣的受死、复活、和升天击败撒旦和邪灵的权势。耶稣比约书亚更进一步的，为祂的使徒们开启在外邦人的土地上继续对抗撒旦的争战。
但是，与约书亚不同的是，耶稣第一次来到世上时，上帝没有要他拿起兵器对付有罪的世人。实际上在约翰福音18章11节，当彼得以刀伤人时，耶稣还斥责他。耶稣以国度福音，或是“好消息”的双重信息来诠释出上帝对撒旦及其党羽的胜利。他强烈警告上帝将要有的审判，也赐恩慈给那些愿意顺服上帝的人。第一世纪的使徒先知们在扩展基督普世征服的最初阶段，也作同样的事。他们未曾呼吁要以武力攻击人，而是像耶稣那样，传扬审判和救赎的福音信息。
新约经常警告教会外的未信者上帝将有的审判，但是同样的警示也给予那些教会里的假弟兄，或是未信者。例如哥林多前书16章22节和加拉太书1章8节就对教会里的假弟兄，发出咒诅——希腊字anathema(ə-NAHTH-em-ah) ἀνάθεμα——的警示。这些咒诅提醒我们像以色列人亚干承受的审判，因为他“成了当灭之物”。而约书亚记的七十士译本，就是古希腊译本，更强调这样的关联，用希腊字anathema来翻译希伯来字(ckhah-RAHM) חָרַם 和 cherem (CKHEH-rem) חֵ֫רֶם,，意思是“当灭之物”。不过，使徒和先知们即使对教会内、外的人传递上帝要审判的警告，他们也呼吁人要悔改，才能逃避上帝将临的忿怒。
约书亚记里，人们被咒诅，他们被置于禁令之下，被全然灭绝，因为他们不把上帝当上帝来尊荣，不接受上帝的命令，不肯按照上帝吩咐的去行。从圣经作者们的观点，这是良善、正确而公义的，因为它坚持上帝公义的性情，高举上帝对祂子民的应许，也向我们显示上帝的确是可信的。如同保罗在哥林多前书16章22节和加拉太书1章8节所说的。一方面是，如果你不爱主；另一方面，如果你不传扬福音，那么，上帝的公义就临到你。当保罗说：“他们应当被咒诅”他乃是同意上帝的公义是良善的，是期待主耶稣最后再来，将所有的仇敌置于脚下，带来上帝的公义，并且高举上帝应许的信实。爱主的人会渴望看到上帝的公义显扬，得荣耀，他们也希望看到上帝显示祂话语的真实可信。— 詹姆斯·哈密尔顿博士我们记住这几个基本要点，就有充分机会看到，约书亚记这部份的五个主题如何实现于基督国度的奠基阶段。上帝的权柄带领约书亚的征服，而上帝的权柄也带领耶稣与使徒和先知们的得胜。以色列在约书亚日子的征服是根植于上帝的圣约，耶稣和其使徒的得胜是根植于新约。顺服摩西律法的准则是约书亚得胜的关键，而耶稣及其使徒的胜利也靠着他们顺服摩西和上帝在摩西之后更充分的启示。约书亚和以色列人倚靠上帝超然的大能，耶稣和其使徒们的胜利也同样倚靠上帝超然的大能。约书亚的征服是以色列全体的参与，耶稣也呼吁以色列全地的人来就祂。五旬节那天，来自世界各地的犹太人都与之一起，加入对抗邪恶的争战。而耶稣的使徒和先知们也继续让大量的外邦信徒加入初代的教会。
谈过了以色列得胜的征服的基督徒应用，如何实现于基督国度的奠基阶段，我们现在来看在祂国度的延续阶段，这个得胜如何在基督里继续履行。
根据哥林多前书15章25节，耶稣在天上治理，等上帝把一切仇敌，都放在他的脚下。过去两千年来，他的普世征服借着教会的事奉，成功的扩展到世界几乎每一个国家。与此同时，当教会忽略悔改、持守圣约和救赎恩典时，也遭遇无数的失败。因此，新约呼吁我们要每天靠着圣灵的大能来推展基督的国度。
一方面，我们要继续在这属灵争战里对抗撒旦和邪灵，正如耶稣和其使徒先知们所作的。根据以弗所书6章13到18节，我们“要拿起上帝所赐的全副军装，……真理当作带子束腰……公义当作护心镜……平安的福音当作……鞋……信德当作盾牌……戴上救恩的头盔……拿着圣灵的宝剑……靠着圣灵，随时多方祷告祈求。”我们要为圣灵争战儆醒准备，正如以色列尽心准备去征服迦南一样。
另一方面，我们也要延续与人互动，如同耶稣和其使徒们所作的。我们反对那些抵挡基督的人，但不是以武力攻击他们；而是向他们传扬审判和恩慈的基督的福音。我们要对未信的世人警告上帝将来的审判，也要如此告诫教会里的假弟兄，正如亚干违逆上帝的圣约时，约书亚给他的预警一样。哥林多后书10章5节，保罗讲到他的服事是要摧毁各样拦阻人认识上帝的那些自高之事。同时，我们也要向所有悔改而顺服基督的人，传扬救恩的盼望。
朝着基督国度延续的这个方向，也开启我们得以将约书亚征服迦南的故事应用于我们每天的生活中。以色列是蒙上帝的权柄引导，你和我在扩展基督国度时也要让上帝的权柄引导。以色列得胜的信心基于上帝的圣约，我们因着在基督里的新约而更有信心。以色列争战得胜是靠着顺服摩西律法的准则，基督徒属灵争战得胜，也靠着我们顺服全本圣经的准则，包含旧约和新约。以色列靠上帝超然的大能而赢得征战，我们如今的胜利也来自圣灵超然大能的运作。在约书亚的时日，以色列全体参与争战，现今我们来自各族、各方和各国的人也要团结一致参与当前的争战。
以色列征服的基督徒应用，不只引起我们认知基督在他国度奠基与延续阶段所作的事。约书亚记的这段记载，也让我们更加盼望在他国度成全时基督的再来。
新约明确告诉我们，当基督回来时，他是以得胜君王的身份来到。启示录19章11节，约翰在异象里看到，耶稣是那一位审判争战者。到那一日，耶稣最后的胜利，要全然落实基督普世征服的至终盼望。耶稣要超越约书亚日子的每个毁灭行为，也要超越约书亚在他的日子带给以色列百姓的所有福祉。
一方面，在基督再来时，撒旦要彻底被击败，不再有力量欺骗或伤害任何人。罗马书16章20节，保罗这么写着：赐平安的上帝快要将撒但践踏在你们脚下。而另一方面，对于悖逆的人，上帝的恩慈要告终结。启示录21章8节，耶稣如此说道：他们的分就在烧着硫磺的火湖里。那些服事撒旦的人从地上消灭，而每个顺服基督的人要在新天新地里享受永恒救恩的荣耀得胜。
我们活在各样的冲突、紧张、苦难、逼迫当中，因此很自然会问：何时才会有所改变？我们要确认耶稣的再来是不同于他的第一次降临，期盼他的再临带来那了结，带来许多公义问题的最后裁决，每件事都能归正。就某种程度上，虽然还没有看到，但我们相信，因为上帝就是上帝，祂的旨意是，在“时间的终结”，或是受造物在败坏情况下体验的时间被终结了。上帝会带来全然的公正，施行完全的审判。祂不会莽撞的裁决，而是根据公平的准则作判断。因此，死亡要被击败，我们所有的偶像崇拜要被摧毁，每件事都要归正。对于那样的景况，人的盼望莫过于此。我们理当如此盼望，因为上帝的计划必要如此实现。— 理查德·林慈博士正如上帝的权柄指引约书亚的每个行动，祂的权柄也引导耶稣再来的那个大而可畏的日子。如同约书亚的胜利根植于上帝与以色列的圣约，因着上帝在新约里的隆重誓言，基督至终的胜利也是必然的。以色列的得胜取决于他们遵从摩西律法的准则，耶稣因着他完美无瑕，也必赢得最后的胜利。约书亚的征服来自上帝超然的大能，耶稣的再来会是前所未见上帝超然大能的最大彰显。约书亚的征服是坚守以色列全体的参与，当基督再来时，地上各族各国属乎上帝的子民也要合一地欢庆祂伟大的得胜。
在这一课里，我们探讨了约书亚记的第一个主要部份，着重于以色列得胜的征服。我们看到约书亚记的作者提到以色列预备去得胜，他将以色列攻占两座城市——耶利哥城和艾城，其过程作一个对比，他也描述以色列击败应许之地南方和北方的强大 两支联军。最后我们也简单提到对于本书这个部份，基督徒可应用的一些方式。
约书亚记为原本读者提供一些重要神学视角，当他们面对那时争战的挑战时，提醒他们以色列得胜的征服迦南的重要事迹。在我们参与基督全然实现以色列在约书亚日子所完成的征服时，这个故事也引导着我们。它呼吁我们要信靠基督已经完成的，也要我们每天跟随他一起争战。它更向我们保证，尽管我们面对不同的挑战，基督一定会再回来，彻底的制伏邪恶并彻底改观牠对创造的所有影响。
The Book of Joshua: Victorious Conquest
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INTRODUCTION
If there's one portion of the Old Testament that troubles most modern Christians more than any other, it has to be the chapters of the book of Joshua that describe Israel's conquest of the Promised Land. We wonder how the loving, merciful God we know in Christ could have tolerated Israel's attempt to destroy the inhabitants of Canaan. But, contrary to our modern inclinations, the book of Joshua actually honors God, not for tolerating, but for commanding, leading and empowering Israel's conquest. And as Christ's followers, we are called to embrace this outlook as well.
This is the second lesson in our series on The Book of Joshua. And we've entitled it, Israel's "Victorious Conquest." In this lesson, we'll deal with the first major division of the book, Joshua 1–12.
In our preceding lesson, we summarized the original meaning of the book of Joshua in this way:
The book of Joshua was written about Israel's victorious conquest, tribal inheritances and covenant loyalty in Joshua's day to address similar challenges facing later generations.
As we've learned, Joshua was originally written for Israelites who lived either in the period of the judges, during the monarchy, or as late as the Babylonian exile. And the book was designed to guide these Old Testament Israelites as they continued to face the challenges of pursuing their victorious conquest, securing their tribal inheritances and renewing their covenant loyalty.
The first major division, in chapters 1–12, addresses the original audience's challenges associated with warfare. It does this by drawing attention to Israel's extensive victorious conquest over the land of Canaan. These chapters divide into three main sections: Israel's preparations for victory in chapter 1; Israel's initial victories over two cities in chapters 2–8; and Israel's later victories over two alliances in chapters 9–12.
Our lesson on Israel's victorious conquest will look at each of these three sections. Then we'll close with some comments on Christian application. Let's look first at Israel's preparations for victory.
PREPARATIONS FOR VICTORY
Time will only permit us to look briefly at two aspects of Israel's preparations for victory: first the structure and content of this portion of our book, and then some aspects of its original meaning. Let's begin with an overview of its structure and content.
Structure and Content
The book of Joshua opens with Israel on the plains of Moab, east of the Jordan River, an area often called Transjordan, meaning "across the Jordan." These territories were so bountiful that, according to Numbers 32, the tribes of Reuben, Gad and half of the tribe of Manasseh asked for, and received, Moses' permission to settle there. But in the opening of our book, God commanded Joshua to prepare to lead Israel westward into victory over the land of Canaan. This area is sometimes called Cisjordan, meaning "beside the Jordan."
This section on Israel's preparations for victory divides into three steps that introduce the appropriate chain of command for every upcoming battle in our book.
God's Commands
We first read God's commands to Joshua in 1:1-9. In verse 2, God told Joshua, "Arise, go over this Jordan, you and all this people." He then told Joshua three times in verses 6, 7 and 9, "Be strong and courageous."
Joshua's Commands
Next, our author introduced Joshua's commands in response to God's directives. In 1:10-15, Joshua commanded Israel to prepare themselves. In verse 11, he ordered his officers to tell the Israelites, "Prepare your provisions." And in verse 14, he specifically commanded the tribes of Transjordan, "All the men of valor … shall pass over."
Israel's Obedience
Lastly, our author reported Israel's obedience to Joshua in 1:16-18. In verse 16, the tribes unanimously committed themselves to loyal service, saying to Joshua, "Wherever you send us we will go."
Keeping in mind the threefold structure and content of Israel's preparations for victory, we should comment on the original meaning. Why did our author begin his book in this way?
Original Meaning
It isn't difficult to see that the book of Joshua opens with a very positive portrait of Israel's preparations for the conquest of Canaan. God's command was direct and reassuring. Joshua called all the tribes to comply. And there's no hint of hesitation from a single Israelite regarding the call to move forward into battle. Clearly, as Joshua's original audience faced various foes standing against them, they were to emulate this ideal account of how Joshua and Israel responded to God's command.
Divine Authority
When we look more closely at this chapter, we find that our author's positive portrait introduced five themes that appear time and again throughout his book. In the first place, in his account of preparations for victory in chapter 1, he stressed the divine authority behind Israel's preparations. The opening scene of God's commands begins in verse 1 with the words, "the Lord said to Joshua." This phrase established that God was the authority behind Joshua's commands. Along these same lines, God himself authorized Joshua as Moses' successor when he said in verse 5, "As I was with Moses, so I will be with you." We also see this theme highlighted in Israel's obedience when the people of Israel responded in verse 17, "Just as we obeyed Moses in all things, so we will obey you." The original audience was to take Israel's preparations for victory to heart because God and Joshua, Moses' divinely ordained successor, had directed these events.
God's Covenant
In the second place, Joshua's preparations for victory also highlighted the importance of God's covenant. In the opening scene of God's commands, God told Joshua, in verse 6, "You shall cause this people to inherit the land I swore to their fathers to give them." This passage alludes to God's covenant with Israel in two ways. First, Israel was not simply to receive Canaan, but to "inherit" it — from the Hebrew verb nachal. The land of Canaan is described as Israel's enduring "inheritance" nearly thirty times in the book of Deuteronomy, and more than forty times in the book of Joshua. And second, in this same verse we read that God "swore to their fathers" to give them the land. This refers to Genesis 15 where God made a covenant with Abraham — or "Abram" at that time — to give Canaan to his descendants. God's covenant with Israel's ancestors established that Canaan belonged, by divine covenant, not only to Israel in Joshua's day, but also to the original Israelite audience of our book. And for this reason, they could move forward in their day with strength and courage, just as God had commanded Joshua.
Standard of Moses' Law
In the third place, the author made it clear that observing the standard of Moses' law was necessary for every generation of Israel to have victory in warfare and to possess the Promised Land. In verse 7 of the opening scene, God commanded Joshua: "[Be] careful to do according to all the law that Moses my servant commanded you… that you may have good success." As the story of Joshua's conquest illustrates time and again, the original audience of our book had to grasp a crucial perspective on the conflicts they faced: obedience to Moses' law would lead to victory; disobedience would lead to defeat.
God's Supernatural Power
In the fourth place, Joshua's preparations for victory point out that God's supernatural power made the conquest of Canaan possible. The opening scene of God's commands highlights this point of view when God told Joshua in verse 5: "I will be with you." And this theme is repeated in verse 9 where God told Joshua, "The Lord your God is with you wherever you go." As passages like 2 Chronicles 20:17 indicate, to speak of God being "with" his people in the context of battle meant that God would fight alongside and for them with supernatural power. And in a similar way, in the scene of Israel's obedience in Joshua 1:17, the tribes of Israel responded enthusiastically to Joshua, "May the Lord your God be with you, as he was with Moses!" In effect, Israel's conquest was no mere human affair. No generation of Israel was to enter into battle in its own strength. It was only if God fought alongside and for Israel that they could hope to succeed.
In Joshua 1:5, God promises through Joshua that he would be with Israel as they went in to conquer the land. And, of course, the obvious thing is God's presence is meaningful no matter in what form or manner; it's always a good thing to have God with you. But there's more going on there because this is the language of holy war and the divine warrior. I'm one of those Old Testament scholars who understands Exodus 3 and Exodus 6 to be teaching that the name "Yahweh" is actually a shorthand for "Yahweh who is the Lord of Hosts." So, this very name Yahweh, this Old Testament name for God, connotes his character as the God who fights for his people. And so, "Emmanuel" is picking up on that motif, I think, that God is not just present to help them or encourage them, but God is present with them as the God who will lead the armies of heaven, so that all Joshua and Israel will need to do is to follow in God's lead, and he will fight for them, which is a prominent theme, again, throughout the book of Joshua. So, in essence, it's a promise, not just that God will be with them, but that God will fight for them. [Rev. Mike Glodo]
All Israel
In the fifth place, the opening chapter of Joshua introduces the importance of the participation of all Israel. As we've mentioned before, Joshua's commands directly addressed the tribes of Transjordan in verse 14, telling them, "All the men of valor … shall pass over." And the participation of all Israel in the conquest reappears in the scene of Israel's obedience. In verse 18, the Israelites replied to Joshua, "Whoever rebels against your commandment … shall be put to death." As we'll see, throughout his book, the author presented his original audience with the ideal that, if they hoped to have full success in the conflicts they faced in their day, all of Israel must stand as one people.
After introducing the victorious conquest of Joshua's day with an ideal presentation of Israel's preparations for victory, the author of our book then turned to Israel's initial victories over two cities, the cities of Jericho and Ai.
VICTORIES OVER TWO CITIES
At this point, our book describes the first phase of Joshua's conquest of Canaan. Joshua led the twelve tribes of Israel across the Jordan where they encamped at Gilgal. From Gilgal, Joshua led Israel to the city of Jericho. And after defeating Jericho, they pressed on to the city of Ai. After conquering Ai, the tribes of Israel proceeded into the very heart of the Promised Land, to Mount Gerizim and Mount Ebal, where they celebrated these initial successes by renewing their covenant with God.
We'll look at this record of Israel's victories over two cities in two steps. First, we'll sketch its structure and content and then we'll summarize its original meaning. Let's begin with the structure and content.
Structure and Content
On the whole, the well-known accounts of the battles for Jericho and Ai are a lesson in contrasts. And this lesson was so important to our author that it takes up over a quarter of his book. As we'll see, Joshua led Israel to victory over both cities, but the paths to victory were very different. Every aspect of the battle for Jericho was ideal and wonderfully blessed by God. But victory over Ai was accomplished only after Israel had repented of serious disloyalty to God.
City of Jericho
The account of Israel's victories over two cities, in chapters 2–8, divides into three parts: the city of Jericho in 2:1–6:27, the city of Ai in 7:1–8:29, and a closing covenant renewal in 8:30-35. Let's look first at the account of Israel's victory at Jericho.
Joshua's Spies & Rahab. The story of Jericho consists of four major episodes. It begins in 2:1-24 with Joshua's spies and Rahab. In this episode Joshua sent spies to investigate the city. They encountered Rahab who turned to Israel's God, protected the spies and received a solemn promise of safety. Then the spies returned to Joshua with confidence that God was going to give Israel victory.
Balancing with this beginning, the fourth and final episode closes the story of Jericho. In 6:22-27, the narrative returns to Joshua's spies and Rahab. In this episode, Joshua ordered the spies to honor their oath of protection for Rahab, and she and her family were adopted into Israel. By starting and ending with Rahab and the spies, our author portrayed everything that occurred in chapters 2–6 as part of the battle for Jericho.
Now, Hebrews 11:31 and James 2:25 remind us that we should celebrate how Rahab's faith, expressed in her obedience, delivered her from God's judgment. But, when we set this episode in its larger context, we can see that our author emphasized other matters as well for his original audience.
Miraculous Crossing of the Jordan. Two episodes of astonishingly miraculous events appear between these bookends. On the one side, we find Israel's miraculous crossing of the Jordan River in 3:1–5:12. These chapters begin with Israel's ceremonial preparations on the eastern shore, highlighting their devotion to God and God's approval. Then the priests, carrying the ark of the covenant, stepped into the river, and the Jordan parted. Halfway across, twelve men piled twelve stones next to the priests, and the people passed by. As the crossing ended, they moved the stones to the western shore, the river closed, and the twelve stones were erected as a memorial at Gilgal.
In balance with the ceremonial beginnings of this episode, our author reported how Joshua then consecrated the Israelites through circumcision. And four days later, Israel observed Passover and ate the produce of Canaan, instead of Manna, for the first time.
Miraculous Fall of Jericho. This brings us to the third episode: the miraculous fall of Jericho in 5:13–6:21. To introduce this battle, our author began with a mysterious vignette that explained Joshua's extraordinary upcoming victory. As Joshua approached Jericho, he met an angelic figure and, in 5:13, Joshua asked him a crucial question: "Are you for us, or for our adversaries?" In verse 14, the angel answered, "No; but I am the commander of the army of the Lord. Now I have come." When Joshua humbled himself, the angel called for Joshua to remove his sandals because he stood on holy ground. And with this act, the angel assured him of the support of heaven's army.
Following this vignette, God gave instructions for the attack on Jericho — an attack that depended entirely on the support of heaven's army. The Israelites were to march once around the city for six consecutive days, with the priests in front carrying the ark of the covenant. On the seventh day, they were to march around the city seven times. The priests were to blow their trumpets, calling the angelic armies to battle. And the people were to shout and move in only after the miraculous fall of the city walls. Israel obeyed all of God's directives.
It's important to mention a feature of this story that appears time and again in Joshua's conquest. According to 6:17, Joshua ordered that "the city and all that is within it shall be devoted to the Lord for destruction." The expression "to be devoted" translates the Hebrew verb charam. As we mentioned in an earlier lesson, this term, along with the corresponding noun cherem, has connotations of an act of worship. Outside the context of war, in places like Leviticus 27:28, this same terminology is used to refer to the permanent dedication of people, animals, or land to services of worship. But in the context of war, such as in Joshua, it refers to killing animals and people and devoting select precious metals and the like to the Tabernacle.
To understand how these were acts of worship, we need to remember that ordinarily armies — including the armies of Israel — enriched themselves with the plunder and slaves they acquired in battle. But in passages like Deuteronomy 20:16, God ordered that, with rare exceptions like Rahab, the inhabitants of Canaan were to be devoted to him as an act of worship. By doing so, Israel gratefully acknowledged that the victory was actually God's victory.
City of Ai
After the victory at Jericho, our author turned to Israel's victory at the city of Ai in 7:1–8:29.
Israel's Defeat. The episode of Ai unfolds in three steps. First, we find a brief description of Israel's defeat at Ai in 7:1-5. In this story, spies wrongly advised Joshua that Ai would be an easy victory. So, he only sent some of his army to attack. We also learn that a man named Achan had secretly kept some plunder from Jericho, rather than devoting it to God. So, under God's judgment, some thirty-six Israelites were killed at Ai and the rest were routed.
Israel's Repentance. In the second step, in 7:6-26, we read of Israel's repentance. Joshua lamented to God, and God revealed the reason for Israel's defeat. According to 7:11, Achan's sin was so egregious that God announced, "Israel has … transgressed my covenant." God gave instructions for finding Achan. And when Achan confessed his sin, he, his family and all that he had were "devoted to destruction," just as God had commanded. The same destruction that was ordered for the Canaanites because of their terrible sins was also carried out on this Israelite family.
Achan's sin was very devastating, and the reason why is because God had called the children of Israel, when they defeated Jericho, conquered Jericho, to devote everything to the Lord… And so, what he did is he took what not only didn't belong to him, but what belonged to God, and it was just a terrible thing that he did. Now, it's so tragic, also, because the covenant that God makes is not an individual covenant with Israel… We're so individualistic in our thinking. It's hard for us to understand that we are all responsible for one another. But when Achan sins, it is not just his sin, but it's a sin that affects the whole nation because he is a part of that community of faith. And I think this is not just an Old Testament thing, but something that's New Testament, when we understand that we are all connected together, and what one person does affects the whole body. And that is certainly what happened with Achan, with his sin. [Dr. T. J. Betts]
Israel's Victory. The third step, in 8:1-29, shows the result of Israel's repentance: Israel's victory over Ai. We find a familiar pattern. God instructed Joshua to set up an ambush. Joshua commanded the people accordingly. The people obeyed. And as the battle ensued, God gave Israel victory through supernatural intervention.
Covenant Renewal
After the successes at Jericho and Ai, the account of Israel's victories over two cities closes with covenant renewal in 8:30-35. In obedience to Moses' command in Deuteronomy 11:29, Israel celebrated the completion of the first segment of the conquest by travelling to the heart of the Promised Land, to Mount Ebal and Mount Gerizim. All of Moses' law was read, and the entire nation renewed their commitment to obey God's covenant.
With the structure and content of Israel's victories over two cities in mind, we're in a position to comment on the original meaning of these chapters.
Original Meaning
Although the original audience faced different circumstances than those Joshua faced, the author of Joshua held Jericho up as an ideal that they were to imitate in ways that were appropriate for their day. He also presented Ai as a lesson on what to do when they failed in battle because they'd violated the commands of God. And the grand celebration of covenant renewal confirmed that God's mercies in battle should move the original audience to celebrate their successes in battle by renewing their commitments to God's covenant.
Divine Authority
To impact his audience in these ways, our author, once again, highlighted the five main themes in his account of Israel's victories over two cities. In the first place, he emphasized the divine authority behind these events. In the account of crossing the Jordan, we read these words in 3:7: "the Lord said to Joshua." Just as before, this phrase established God's authority over everything Joshua commanded the people to do. And in the miraculous fall of Jericho, in 6:2, we again find the phrase, "the Lord said to Joshua."
To stress divine authority, our author also pointed out that Joshua was Moses' successor. In the miraculous crossing of the Jordan, in 4:14, Israel stood in awe of Joshua, "just as they had stood in awe of Moses." In 4:23, we read that "God dried up the waters of the Jordan … [just as] God did to the Red Sea." And in the miraculous fall of Jericho, in 5:15, the angel commanded Joshua to, "Take off your sandals from your feet, for the place where you are standing is holy" — much like God commanded Moses in Exodus 3:5.
Now, in the account of the city of Ai, Israel initially failed to serve God faithfully. But with Israel's repentance, we read in 7:10, "the Lord said to Joshua." The phrase "the Lord said to Joshua" also appears in Israel's victory over Ai in 8:1, 18. Once again, our author stressed that these events were to guide his audience because they were directed by God himself, and by Joshua, Moses' successor.
God's Covenant
In the second place, the account of Israel's victories over two cities also reinforced that God's covenant established Canaan as Israel's homeland. In the ceremonial celebration after crossing the Jordan, in 5:6, Canaan is referred to as, "the land that the Lord had sworn to their fathers to give to [them]." And along these lines, in the story of Joshua's spies, Rahab confessed, in 2:9, "The Lord has given you the land." The spies also returned to Joshua in 2:24 with confidence, saying, "Truly the Lord has given all the land into our hands." Along these same lines, in 6:16, in the fall of Jericho, Joshua commanded the army of Israel, "Shout, for the Lord has given you the city." These references to God's covenant were designed to assure the original audience of their divine right to the Promised Land, despite the circumstances they faced.
Standard of Moses' Law
In the third place, Israel's victories over two cities also highlighted that obedience to the standard of Moses' law was necessary for Israel to have victory in battle. The account of crossing the Jordan, in 4:10 tells us that the priests led Israel "according to all that Moses had commanded." Joshua 4:12 reports that the tribes also arranged themselves "as Moses had told them." In 5:2, Joshua circumcised the Israelites in accordance with Moses' law. In 5:10, Israel kept Passover on the day that Moses had ordained. Along these same lines, in the closing account of Joshua's spies and Rahab, in 6:22, Joshua ordered the spies to treat Rahab "as you swore to her" — a standard established by Moses' law. And in 6:24, the author pointed out that Israel "burned the city [of Jericho] with fire, and everything in it," as Moses had commanded in Deuteronomy.
Similarly, disobedience to Moses' law explained the defeat at Ai. In 7:1, we learn that "the people of Israel broke faith in regard to the devoted things," directly defying Moses' law. And in 7:15, Joshua led Israel's repentance by insisting that Achan had "transgressed the covenant of the Lord." God himself declared the result of this disobedience in 7:13 when he said that Israel could not stand against its enemies until Achan's sin was rectified. This point is so important that the author returned to it in 22:20. He explained that God's wrath came on the entire nation of Israel because, "Achan … [broke] faith in the matter of the devoted things." Of course, as soon as Israel dealt with Achan's violation, defeat turned to victory.
This outlook is emphasized again in Israel's covenant renewal after Israel's victories. In 8:31, Israel prepared "just as Moses the servant of the Lord had commanded," and they built an altar "as it is written in the Book of the Law of Moses." In 8:32, Joshua wrote a copy of Moses' law on stones. And according to 8:33, they arranged the people "just as Moses … had commanded at the first." This focus on the law of Moses vividly demonstrated that victories and defeats for the original audience would result from obedience and disobedience to Moses' law.
The whole book of Joshua has a really strong teaching about obeying the law of God, or the law of Moses. From beginning to end, the whole book is a call to obedience, and it shows what comes from obeying God. That's why, from its very foundation in 1:8, we see that "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 do according to all that is written in it. For then you will make your way prosperous, and then you will have good success." [Pastor Ornan Cruz, translation]
God's Supernatural Power
In the fourth place, Israel's victories over two cities also highlighted God's supernatural power. This theme appears repeatedly in the chapters leading up to the fall of Jericho. In the first episode involving Joshua's spies and Rahab, Rahab acknowledged in 2:9 that, "The fear of [Israel] has fallen upon us." And in 2:24, the spies confirmed that, "all the inhabitants of the land melt away [in fear] because of us." Passages such as Deuteronomy 11:22-25 indicate that God often displayed supernatural power against Israel's enemies by striking fear into their hearts.
Beyond this, when crossing the Jordan, God declared to Joshua, in 3:7, "I will be with you." As we mentioned earlier, this expression indicated that God was fighting with supernatural power for Israel. In 3:10, Joshua declared God's words to the Israelites, saying again, "The living God is among" — or with — "you." And in 5:1, we see God at work when the Canaanites' hearts melted in fear.
Nearly every dimension of the fall of Jericho illustrates this theme. It's especially evident in 6:20 when "the wall [of Jericho] fell down flat" by God's supernatural power. And it's no wonder that our author closed his account of Joshua's spies and Rahab in 6:27 by saying, "So the Lord was with Joshua."
As we might expect, supernatural power isn't seen in the early stage of Israel's defeat at Ai. Rather, in 7:5, we read that "the hearts of the [Israelites]" — rather than the Canaanites — "melted" in fear. And when God called for Israel's repentance in 7:12, God told Joshua, "I will be with you no more" until they rectified Achan's sin. But after the Israelites dealt with Achan, God displayed his supernatural power once again in the victory at Ai. In 8:18, God commanded Joshua, "Stretch out the javelin that is in your hand toward Ai," and the battle was won.
Throughout these chapters, our author used Joshua's initial victories over two cities to point out that his original audience could not win their battles in human strength. Victory came only through the supernatural power of God.
All Israel
In the fifth place, Israel's victories over two cities emphasized the importance of the participation of all Israel in the conquest. In the episode of Israel's crossing the Jordan, 3:1, 17 tell us that all the Israelites crossed with Joshua. In 4:14, "The Lord exalted Joshua in the sight of all Israel." And of course, the "twelve men" in 4:4 and the "twelve stones" in 4:8, 9 and 20 represented the twelve tribes of Israel. Beyond this, according to 5:8 the "whole nation" of Israel was circumcised at Gilgal. And at the fall of Jericho, God commanded, in 6:3, that Joshua march with "all the men of war" around the city.
Once again, we see a striking contrast in Israel's defeat at Ai. In 7:3, the spies told Joshua "Do not have all the people go up." It was not until Israel repented that the author mentioned the participation of "all the people of Israel," in 7:23. And in 7:24, 25, "all Israel" participated together in the judgment against Achan.
As we should expect by now, in the covenant renewal, in 8:33, "all Israel" stood before God. Our author drew attention to the participation of all Israel in this part of his book to leave no doubt that every generation of Israel's tribes must be ready to engage in battle together.
Having seen how the account of Israel's victorious conquest begins with preparations for victory and moves to Israel's victories over two cities, we now come to Israel's later victories over two alliances.
VICTORIES OVER TWO ALLIANCES
The author of Joshua could have outlined the rest of Joshua's conquest of the Promised Land in many different ways. But he chose instead to concentrate on how Joshua's conquest extended from two cities to two regions, the southern and northern regions of the Promised Land. As we'll see, this portion of his book was particularly relevant to the needs of his original audience because it displayed that Joshua's conquest reached the full extent of the land God had promised to Israel.
Prior to this point in our book, Israel's conquest had taken them from Transjordan, to Jericho, to Ai, and to Mount Ebal and Mount Gerizim. But in this section, our author introduced the idea that alliances formed against Joshua from all over Canaan, first in the south and then in the north.
As we survey Israel's victories over two alliances, we'll once again briefly look at this section's structure and content and then at its original meaning. Let's start with an overview of the structure and content.
Structure and Content
Israel's victories over two alliances, in chapters 9–12, can be confusing because these chapters contain a lot of diverse material. But it helps if we realize that this section divides into four main parts.
Overview of Alliances
The first part, in 9:1, 2, gives a short overview of the alliances that stood against Israel. This briefly introduces what happens in the next chapters. As these verses tell us, "all the kings who were beyond the Jordan … gathered together as one to fight against Joshua and Israel."
Overview of Victories
The fourth and final part of the account of alliances, in 11:16–12:24, balances with this opening introduction by giving a twofold overview of Israel's victories. To start, 11:16, 23 calls attention to the full range of victories in southern and northern Cisjordan. This report stresses that Joshua destroyed all that God had commanded him to destroy. And it concludes in verse 23 with these words: "And the land had rest from war." Following this, in 12:1-24, our author ended this division of the book with a list of kings and lands that Israel had acquired through victories, both in Transjordan and Cisjordan.
Victories over Southern Alliance
Between these bookends, we find two main sections. The first is in 9:3–10:43 where our author reported Israel's victories over a southern alliance. These chapters begin with the problematic Gibeonite treaty in 9:3-27. The Gibeonites, who lived in the heart of Canaan, deceived Israel into making a peace treaty with them by claiming that they had come from outside of Canaan. And this treaty prompted a large-scale conflict in the southern region of the Promised Land.
This large-scale conflict, in 10:1-15, led to an initial southern victory for Israel. In these verses, the king of Jerusalem formed an alliance of five southern kings and attacked the Gibeonites, who then appealed to Joshua for help. Because of their treaty, Israel was obligated to help the Gibeonites. And God gave Joshua a miraculous victory in this initial southern battle. And then, in Joshua 10:16-43, the author added a brief record of Joshua's widespread southern victories, his victories in various places over the entire southern alliance. As our author noted in 10:40, "Joshua struck the whole land."
Victories over Northern Alliance
The next main section in this part of the book is in 11:1-15. Here, our author turned to Israel's victories over a northern alliance. This section has a similar pattern to Joshua's victories in the south, but the record is much shorter. In verses 1-11, the king of Hazor formed an alliance against Israel. We read in 11:4 that this alliance consisted of "a great horde, in number like the sand that is on the seashore." But God gave Israel victory over this northern alliance as well. So, in 11:12-15 we find a summary of Joshua's decisive victory throughout the northern region.
With the structure and content of Israel's victories over two alliances in mind, we should reflect for a moment on the original meaning of these chapters.
Original Meaning
As we've seen, Israel's battles against the cities of Jericho and Ai had much to teach the original audience. But our author knew that his audience living in later generations could easily dismiss these examples. These were only single cities with relatively small numbers of enemies, and his audience faced enemies who represented strong alliances with sizable armies. So, to encourage his original audience in these circumstances, our author also drew attention to the large-scale victories Joshua had against alliances in his day.
The account of Israel's victories over two alliances highlighted four of the five themes we've seen in earlier chapters.
Divine Authority
First, we see the divine authority undergirding these events. For example, in the initial victory in the south, we read in 10:8 that, "The Lord said to Joshua … 'I have given them into your hands.'" As just one other example, 11:9 tells us, during his victories in the north, Joshua carried out all of these actions "as the Lord said to him." Time and again, these chapters stress Joshua's divinely-authorized leadership of Israel. This was so that the original audience would understand how Joshua's great victories over alliances offered them guidance as they faced conflicts in their own day.
Standard of Moses' Law
Second, Israel's victories over two alliances also emphasized the standard of Moses' law. For example, in the story of the Gibeonite treaty we read, in 9:14, that the Israelites were deceived because they "did not ask counsel from the Lord." They demonstrated disloyalty to God by not seeking guidance from the priests as Moses had directed in passages like Deuteronomy 17:9. But, in Joshua 9:20, Joshua followed Moses' law by upholding "the oath that we swore to [the Gibeonites]."
Additionally, in the summary of Joshua's widespread southern victories, we read in 10:40 that Joshua obeyed Moses' commands when he devoted to destruction all that breathed, "just as the Lord God of Israel commanded." In a similar way, during his victories in the north, in 11:12, Joshua "[devoted] them to destruction, just as Moses the servant of the Lord had commanded." In 11:15, Joshua "left nothing undone of all that the Lord had commanded Moses." And in the concluding overview of Joshua's victories in Canaan, in 11:20, Joshua did "just as the Lord commanded Moses."
This theme is highlighted because Israelites in every generation needed to be reminded that victories would be theirs only when they were faithful to the law of Moses. Obedience to the Law was the key to victory in their day, as it had been in the days of Joshua.
God's Supernatural Power
Third, we learn again that Israel's victories over two alliances resulted from God's supernatural power. In the initial southern victory, 10:10 points out that God himself "threw [the alliance] into a panic before Israel." In verse 11, "The Lord threw down large stones from heaven on them." And in verse 13, "The sun stood still" so that Israel could win the battle. These supernatural interventions led the author to comment with amazement in verse 14, "The Lord fought for Israel." And as Israel's widespread victories in the south continued, according to 10:21, God's power spread so much fear that, "Not a man moved his tongue against any of the people of Israel." Joshua boldly predicted in 10:25, "thus the Lord will do to all your enemies." And the author closed his summary in 10:42, saying, "The Lord God of Israel fought for Israel."
The theme of God's supernatural power also appears in Israel's northern victories. For instance, God assured Joshua in 11:6, "I will give over all of them, slain, to Israel." Then, in the final overview of the victories against alliances, we read in 11:20 that "It was the Lord's doing to harden their hearts" so that Israel's enemies would be defeated.
Our author's repetition of this theme was designed to confirm over and over that his original audience should never rely on their own power in conflict. Their hope for victory against their foes was that God would intervene on their behalf with supernatural power.
The Lord achieved victory for Joshua and Israel by his authority and supernatural power. The expression that the Lord has "given the land," or "handed the land," is the same verb in Hebrew, and is repeated several times in the book of Joshua. The Lord is the one who has given the enemies into Joshua's hand. He is the one who has given the land to Israel. This is repeated to assert that the Lord is almighty, the one who defeats the enemies… When the kings of the Amorites gathered against the men of Gibeon, and the men of Gibeon asked for Joshua's help in facing these kings, we read in Joshua 10:11:
As they fled before Israel, while they were going down the ascent of Beth-horon, the Lord 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 (Joshua 10:11).
The emphasis presented here is on the Lord's authority. He revealed his authority through this event — he threw stones, hailstones, on the enemies, and more of them died due to the Lord's direct interference than those who were killed by Israel's swords… So, the victory here is absolutely a supernatural victory due to the direct interference of the Lord in the events. This teaches us a marvelous thing about our Almighty God who has the absolute power and authority over everything and all circumstances. [Rev. Sherif Gendy, translation]
All Israel
Throughout his account of Israel's victories over two alliances, our author also stressed a fourth theme: the participation of all Israel. In the initial southern victory near Gibeon, in 10:7, Joshua moved forward with "all the people of war with him, and all the mighty men of valor." And in 10:15, we learn that "all Israel" returned from battle with Joshua. In the record of widespread southern victories, 10:21 mentions that "all the people" were with Joshua. And in 10:24, Joshua summoned "all the men of Israel." We also see the importance of this theme in 10:29-38. There, our author repeated five times, "Then Joshua and all Israel …" did this and that. And this entire section closes with "all Israel" returning with Joshua in 10:43. Finally, in Israel's northern victories, our author noted in 11:7 that "Joshua and all his warriors" were together.
The author of Joshua knew that the tribes of Israel often failed to stand as one people. So, he stressed the blessings that came to Israel in Joshua's day when they were united. This called the original audience of his book to stand together as they faced the enemies of their day.
Having seen how the account of Israel's victorious conquest includes their preparations for victory, victories over two cities and victories over two alliances, let's turn to our last consideration in this lesson, the Christian application of this record of Israel's conquest.
CHRISTIAN APPLICATION
Throughout history, well-meaning followers of Christ have often gone to extremes as they've approached this portion of Joshua. Some have simply rejected it as a part of Old Testament faith that has nothing to do with us. Others have used it to justify taking up arms in the cause of Christ. But when we keep in view what the New Testament teaches about Jesus' fulfillment of Israel's conquest, we find a proper orientation toward Christian application of this portion of Joshua.
We'll walk through this orientation toward Christian application by building on what we learned in the last lesson: Christ fulfilled Israel's conquest in the inauguration of his kingdom. He is fulfilling it in the continuation of his kingdom. And he will fulfill it completely in the consummation of his kingdom. Let's look first at what this means for the inauguration of Christ's kingdom.
Inauguration
On the whole, Israel's conquest in Joshua's day represented a significant advancement in God's ongoing conflict against Satan and those who followed him. But with Jesus' first advent, he and his first century apostles and prophets accomplished even more in the inauguration of the kingdom. The Gospels and the book of Acts teach that Jesus and his apostles directly confronted and overcame Satan and evil spirits. As Jesus exclaimed, in Luke 10:18, when his disciples returned from casting out demons, "I saw Satan fall like lightning from heaven." And more than this, passages like Colossians 2:15, Hebrews 2:14, 15 and Ephesians 4:8 teach that Jesus' death, resurrection and ascension defeated Satan and evil spirits. Jesus also went further than Joshua by opening the way for his apostles to pursue the battle against Satan in the lands of Gentiles as well.
But, unlike Joshua, when Jesus came to this earth it was not God's time for him to take up arms against sinful human beings. In fact, in John 18:11, Jesus rebuked Peter for his physical aggression. Instead, Jesus extended God's victory over Satan and those who followed him by preaching two sides of his gospel or "good news" of the kingdom. He strongly warned of God's coming judgment, and he offered mercy to all who were willing to surrender to God. The first century apostles and prophets did much the same as they extended this initial phase of Christ's worldwide conquest. They never called for physical attacks on people. Instead, like Jesus, they spread the gospel message of judgment and salvation.
Now, the New Testament frequently warns unbelievers outside the church of God's coming judgment. But, it also warns of God's judgment against "false brothers," or unbelievers within the church. Passages like 1 Corinthians 16:22 and Galatians 1:8, warn of curses — anathema in Greek — on false brothers in the church. These curses remind us of the judgment against the Israelite Achan who was "devoted to destruction." And this connection is strengthened by the fact that, in the Septuagint version of Joshua — the ancient Greek translation — forms of the word anathema translate the Hebrew words charam and cherem, meaning, "devoted to destruction". But even as the apostles and prophets delivered warnings of God's judgment on those inside and outside the church, they also called everyone to repentance so that they could escape God's coming wrath.
In the book of Joshua, people are accursed. They are put under the ban, and they are totally wiped out for not honoring God as God, and for not embracing God's commandments, for not walking as God has commanded them to walk. And from the perspective of the biblical authors, that is a good and just and righteous thing because it upholds God's righteous character, it upholds God's promises to his people, and it shows us that God himself is actually trustworthy… And what Paul is saying in 1 Corinthians 16:22 and Galatians 1:8, on the one hand, if you don't love the Lord, on the other hand if you don't preach this gospel, well, God's justice is on you. And what Paul is doing is he's agreeing with the goodness of God's justice when he says, "Let them be accursed." And that's anticipating this final coming of the Lord Jesus when he will put all his enemies under the ban, and he will bring God's righteousness to bear, and he will uphold the truth of God's promises. And people that love the Lord, they want to see God's justice magnified and glorified, and they want to see God show forth the truthfulness of his word. [Dr. James M. Hamilton]
When we keep these basic ideas in mind, we have ample opportunities to see how the five main themes of this division of Joshua were fulfilled in the inauguration of Christ's kingdom. As Joshua's conquest was led by divine authority, the victories of Jesus and his apostles and prophets were led by divine authority as well. As the conquest of Israel in Joshua's day was rooted in God's covenant, the victories of Jesus and his apostles were rooted in the new covenant. As obedience to the standard of Moses' law was the key to Joshua's successes, the successes of Jesus and his apostles were dependent on their obedience to Moses and God's fuller revelation after Moses. As Joshua and Israel depended on God's supernatural power, the victories of Jesus and his apostles were dependent on the supernatural power of God. And as Joshua's conquest was to include all Israel, Jesus called people throughout Israel to join with him. On the Day of Pentecost, Jews from all over the world joined with him in his battle against evil. And Jesus' apostles and prophets added large numbers of Gentiles to the ranks of the early church as well.
Having mentioned how Christian application of Israel's victorious conquest was fulfilled in the inauguration of Christ's kingdom, we should turn next to its ongoing fulfillment in Christ during the continuation of his kingdom.
Continuation
According to 1 Corinthians 15:25 Jesus will reign in heaven "until he has put all his enemies under his feet." And over the last two thousand years he has successfully advanced his worldwide conquest through the ministry of his church to nearly every nation on earth. But, at the same time, the church has also experienced countless setbacks when it has neglected repentance, covenant renewal and the means of grace. So, the New Testament calls on us to advance the cause of Christ in the power of his Spirit day by day.
On the one side, we are to continue in spiritual warfare by fully engaging Satan and evil spirits, much like Jesus and his apostles and prophets did. According to Ephesians 6:13-18, we are to "take up the whole armor of God … the belt of truth … the breastplate of righteousness … the gospel of peace… the shield of faith … the helmet of salvation, and the sword of the Spirit … praying at all times in the Spirit." We must rightly prepare for spiritual warfare much like Israel had to prepare properly for the conquest of Canaan.
On the other side, we are to continue to engage human beings as Jesus and his apostles did. We oppose those who resist the ways of Christ, but not with physical attacks. Instead, we proclaim the judgment and mercy of the Christian gospel. We warn of God's judgment that is coming to the unbelieving world. And we warn false brothers in the church of God's coming judgment, much like Joshua forewarned the Israelite Achan when he violated God's covenant. In 2 Corinthians 10:5, Paul spoke of his own ministry as destroying "every lofty opinion raised against the knowledge of God." But we also proclaim the hope of salvation to all who repent and surrender to Christ.
This orientation toward the continuation of Christ's kingdom opens the way for us to apply the record of Joshua's conquest to our daily lives. As Israel was led by divine authority, you and I are to be led by divine authority as we advance Christ's kingdom. As Israel's confidence for victory was based on God's covenant, we can have even more confidence because of the new covenant in Christ. As Israel's success in battle depended on their submission to the standard of Moses' law, success in our Christian battles depends on our submission to the standard of all of Scripture, both the Old and New Testaments. As Israel's conquest was won by God's supernatural power, our victories today come only through the supernatural power of God's Spirit at work. And just as all Israel was to participate in the conquest in Joshua's day, we are to fight our battles today as one people from every tribe and language and nation.
Christian application of Israel's conquest not only entails awareness of what Christ did in the inauguration of his kingdom and of what he does now during the continuation of his kingdom. We also apply the record of Joshua as it strengthens our hopes for the day when Christ returns at the consummation of his kingdom.
Consummation
The New Testament tells us in no uncertain terms that when Jesus returns, he will come back as a victorious king. In John's vision in Revelation 19:11, he saw Jesus as the one who "judges and makes war." And on that day, Jesus' final victory will bring to fruition the ultimate hope of Christ's worldwide conquest. Jesus will supersede every act of destruction in Joshua's day. And he will supersede every positive benefit Joshua brought to the people of Israel in his day.
On the one side, when Christ returns, Satan will be utterly defeated. He'll have no power to deceive or harm us anymore. As the apostle Paul wrote in Romans 16:20, "The God of peace will soon crush Satan under your feet." And on the other side, God's mercy toward rebellious humans will end. As Jesus himself said in Revelation 21:8, "their portion will be in the lake that burns with fire and sulfur." And with those who serve Satan eliminated from the earth, every human being who has surrendered to Christ will enjoy the glorious victory of eternal salvation in the new heaven and new earth.
We live in the midst of great conflict and tension, suffering, persecution, and so it's a natural question for us to ask, how will that change? We want to affirm that Jesus' return will be different than his first coming, that his return brings closure, brings finality to the questions of justice, that everything will be put right. In part, we trust that, though we do not see that. We trust it because God is God, that he will, at the "end of time," so to speak, that is, at the end of creaturely experience of time in its corrupted state, God will bring perfect justice; God will execute judgment perfectly. He will not judge harshly. He will judge in accordance with the standards of justice. So, all of death itself will be defeated. All of our own idolatries will be defeated. Everything will be put right. And there is no greater yearning in the human heart for that reality, and it is no mistake that we yearn for it because it shall come to pass as God so designs. [Dr. Richard Lints]
Just as divine authority directed Joshua's actions, God's authority will direct the great and terrible day of Jesus' return. As Joshua's victory was rooted in God's covenant with Israel, the final victory of Christ is certain because of God's solemn vow in the new covenant. As Israel's success depended on compliance with the standard of Moses' law, Jesus' final victory will succeed because he is without flaw. As Joshua's conquest resulted from God's supernatural power, Jesus' return will be the greatest display of God's supernatural power that the world has ever seen. And as Joshua's conquest held up the ideal of all Israel's participation, when Christ returns, the people of God from every tribe and nation on earth will be one in celebration of his great victory.
CONCLUSION
In this lesson, we've explored how the first major division of the book of Joshua focuses on Israel's victorious conquest. We've seen how the author of Joshua presented Israel's preparations for victory, how he contrasted Israel's victories over the two cities of Jericho and Ai, and how he portrayed Israel's extensive victories over powerful alliances in both the southern and northern regions of the Promised Land. And we've touched on some of the ways we can discern Christian applications of this first major division of our book.
The book of Joshua provided crucial perspectives for the original audience as they faced the challenges of warfare in their day by reminding them of what happened in Israel's victorious conquest in the Promised Land. And this record also guides us as we participate in Christ's grand fulfillment of what Israel accomplished in Joshua's day. It calls on us to trust in what Christ has already accomplished. It calls on us to follow him into battle day by day. And it assures us that despite the challenges we face today, Christ will return and complete his victorious conquest over evil and its effects throughout creation.
Dr. Seth Tarrer (Host) is Visiting Assistant Professor of Old Testament and Biblical Languages at Knox Theological Seminary. Dr. Tarrer received his M.Div. from Beeson Divinity School and his Ph.D. from University of St. Andrews. He is a member of the Society of Biblical Literature and has taught at seminaries in Buenos Aires, Argentina, and Medellin, Colombia. He is the author of Reading with the Faithful: Interpretation of True and False Prophecy in the Book of Jeremiah from Ancient Times to Modern (Eisenbraums, 2013) .
Dr. T. J. Betts is Associate Professor of Old Testament Interpretation at The Southern Baptist Theological Seminary.
Pastor Ornan Cruz is Pastor of Los Pinos Nuevos in Cuba.
Rev. Sherif Gendy is Director of Arabic Production at Third Millennium Ministries.
Rev. Michael J. Glodo is Associate Professor of Biblical Studies at Reformed Theological Seminary in Orlando, Florida.
Dr. James M. Hamilton is Associate Professor of Biblical Theology at The Southern Baptist Theological Seminary and Preaching Pastor of Kenwood Baptist Church.
Dr. Richard Lints is Professor of Theology and Vice President for Academic Affairs at Gordon-Conwell Theological Seminary.