Bible in One Year Day 88 (Joshua 22 - 24 Psalm 132)

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Day 88:  Joshua's Last Words to Israel 

Agape Bible Study 

Joshua 22-24

Chapter 22: The Return of the Transjordan Tribes

Joshua 22:1-8 ~ Joshua sends the eastern tribes home

In verses 2-4 Joshua praises the obedience of the eastern tribes and announces that Yahweh now fulfills the promise He made in granting the Transjordan tribes the "rest" (verse 4) He promised them in Deuteronomy 12:10 "a reminder of which Joshua made in 1:13, 15 and repeated to all the tribes in 21:44.

Question: Joshua warns the eastern tribes to keep the commandments of the Law. What does he list as the ways in which they must remain obedient to the Law?
Answer:

1. To love God
2. To follow the path God has set for them by keeping the commandments
3. To be loyal to God and to serve Him with all your heart and soul

Question: What is Joshua's final warning?
Answer: Joshua's final warning is that they must be generous in sharing their spoils of conquest, which God has given them, with their brothers.

Joshua 22:9-12 ~ The eastern tribes build an altar

The eastern tribes cross over into to Gilead, a mountainous area in the Transjordan, southeast of the Sea of Galilee. They erect "a large, imposing altar" on what is probably the eastern side of the river that may have been a replica of Yahweh's altar in the Sanctuary at Shiloh. The altar that the warriors of the eastern tribes erected was at a pagan memorial stone circle probably similar to the one mentioned in Joshua 15:7 and 18:17 that was on the border of the lands allotted to Judah and Benjamin on the western side of the Jordan River.

Question: When the news of the altar built by the eastern warriors reached the other tribes, why were the Israelites of the western tribes ready to go to war against the eastern tribes?
Answer: The altar built by the eastern tribes is condemned as a serious violation of the covenant. In the covenant with Israel, Yahweh established only one Sanctuary and one altar of sacrifice. Sacrifice offered on any other altar is a sacrilege that is to be punished by expulsion from the covenant community. The western tribes want to prevent a political and religious schism that could put the entire covenant treaty in jeopardy, and they are determined to go to war to prevent it.

Joshua 22:13-20 ~ The Israelites send a delegation to the eastern tribes

The confrontation between the tribal leaders took place in Gilead, on the eastern side of the Jordan River. Phinehas, a chief priest and son of the High Priest Eleazar, is the leader of the delegation of the western tribes and is probably the spokesman for the group.

Question: What point is made concerning the altar the eastern tribal warriors have built on the eastern side? Why is building the altar interpreted as an act of rebellion and as infidelity to Yahweh? 
Answer: The point concerning the altar is that if they intend to offer sacrifice on it "even if the sacrifice is intended for Yahweh "they would be in violation of the law and in rebellion against Yahweh by offering unsanctioned sacrifice which can only be offered in Yahweh's Sanctuary and by Yahweh's ordained priests. Phinehas accuses them of "infidelity," which in the language of covenant means they are guilty of idolatry "the unsanctioned altar being the idol.

It was Phinehas who deflected God's anger and brought an end to the plague that was Israel's punishment for the sin of idol worship and sexual immorality at Peor (Num 25:6-13). The recalling of Achan's sin is another reminder of the corporate nature of the covenant where the sin of one can bring judgment on the entire community.

Question: What comparison can be made to safeguarding our souls from the contamination of sinful practices in the world by abiding in close proximity to the "dwelling place" of God?
Answer: When one is surrounded by sin one cannot help but become susceptible to sinful practices. The more one is exposes, the less sinful those practices seem: i.e., unmarried couples openly living together (the sin of fornication), abortion defined as "a woman's right to choose," viewing movies or TV programs that promote/glorify sinful practices, etc. It is by living infused by the very Body, Blood, Soul, and Divinity of the Living Christ in the Eucharist that we become the "dwelling place" of God and are both protected against sin in the world and are spiritually nourished on our journey to salvation.

Joshua 22:21-29 ~ The Transjordan tribes justify their action in building an altar

The meeting between the tribal representatives may have been near the site where Jacob, the ancestor of the Israelites, and his father-in-law Laban made a covenant in Genesis 31 on the eastern side of the river.

Question: According to Genesis 31:47-48, what does the name Gilead mean?
Answer: Laban named it "witness" or "mound of witness," referring to the mound of stone he set up as a memorial of the covenant he made with Jacob-Israel.

Question: What explanation do the eastern tribal representatives give for building the altar?
Answer: They say that the altar was not intended for sacrifice but only as a memorial that stands as a "witness" to their part united with Israel in covenant with Yahweh.

Their defense appears to be sincere. They even offer a self-curse in verse 22 if their words are false. Whether what they profess is the truth is impossible to determine.

Joshua 22:30-34 ~ Peace is restored between the western and eastern tribes

A much relieved delegation of the representatives of the western tribes graciously accepted the testimony of the eastern tribal representatives that the altar was only intended to be a memorial and a witness to their commitment to their union with the western tribes and to the covenant with Yahweh. The name they gave the altar in verse 34 has been lost or purposely struck out from the text, but the word "witness" must have been part of the name.

Agape Bible Study 

Joshua 23 - 24 

Chapters 23-24 are one unit in three parts:

1. The National Assembly and Joshua's farewell address to the people (Josh 23:1-16)
2. Joshua's addressed continued at the covenant renewal ceremony at Shechem (Josh 24:1-28)
3. Conclusion: the three graves of Israel's heroes in the Promised Land (Josh 24:29-33)

Joshua is now the oldest man in the nation of Israel. He has faithfully followed Yahweh all his life, first as a boy who served Moses (Num 11:28) and later as Moses' trusted adjutant (mesharet in Hebrew) and military commander (Ex 17:8-10; 24:13; 33:11; Josh 1:1), and then as the man selected by God to succeed Moses (Num 27:15-20). It was not that Joshua walked in the shadow of Moses but that he made the free will choice to willingly followed Moses' example of complete obedience to Yahweh. It was for this reason that God put His spirit upon Joshua and made him God's Divine instrument in fulfilling the promise to the Patriarchs to give the Israelites victory over the enemies of God in the land of Canaan (Gen 15:7, 16, 18-21; Num 27:18-20; Dt 31:7-8; 34:9).

In these last two chapters, the inspired writer continues to make comparisons between Moses and Joshua. The comparisons that are made between Joshua and Moses in the Book of Joshua include:

1. Joshua is called God's servant in the same way Moses was called God's servant (i.e., Josh 1:1; 24:29).
2. God spoke directly to Joshua in the same way He spoke directly to Moses (Josh 1:1, 3:7; 4:1, 8, 15; 5:2, 9; 6:2; 7:10; 8:1, 18; 10:8; 11:6; 20:1).
3. Both men, in cooperation with God, were instrumental in a water miracle in which the Israelites crossed a parted body of water on dry ground to the opposite side (Ex 14:15-16; Josh 3:7-17).
4. Both men experienced a Divine visitation in which they were told to remove their shoes because they were standing on "holy" ground (Ex 3:2-5; Josh 5:13-15).
5. Both men held out an implement at God's direction at a critical time during a battle (Ex 17:8-16; Josh 8:26).
6. Both men built an altar to the Lord for a covenant ceremony (Ex 24:4; Josh 8:30).
7. Both men erected 12 standing stones at God's command to commemorate a significant event in Israel's history (Ex 24:4; Josh 4:3-9).
8. Both men gave a farewell address at the end of their lives (Dt 31-32; Josh 23-24).

Joshua Speaks at Shechem 

Chapter 23: The Last Discourse of Joshua

Joshua's farewell address to the Israelites in chapter 23, calling for Israel's continuing obedience to Yahweh, is divided into three main sections:

1. Introduction and a review of Yahweh's promises (23:1-8)
2. The treatment of pagan neighbors (23:9-13)
3. A call for acknowledgment of God's faithfulness and conclusion (23:14-16)

In his address, Joshua speaks of God as the Divine Warrior (verses 3, 9-10) who kept His promises (verses 4-5), and Joshua urges the Israelites to do the same (verses 6-8). God's promises have been realized in the covenant treaty blessings in which Israel now possesses the land. These covenant blessings are seen as having been operative in associating with Israel's loyalty under Joshua's leadership (verse 15), and after Joshua urges the people to be grateful in acknowledging God's faithfulness he also warns them to continue being loyal to Yahweh and obedient to His Law or the covenant blessings will become covenant curses (verses 15-16).

Joshua 23:1-5 ~ Introduction and review of God's promises

Not long after the land had been settled Israel had "rest" from all her enemies. This is the 5^th and last repeat in Joshua of the theologically significant word "rest" in relation to God's promise to in Deuteronomy 12:10 to give the Israelites "rest" in the Promised Land (see Josh 1:13, 15; 21:44; 22:4; 23:1). Peace in the land of promise is God's gracious gift to an obedient people, and prefigures the promise of eternal rest in the heavenly kingdom for the obedient faithful who claim Jesus Christ as Savior and Divine King.

Question: How does Joshua characterize the Canaanites and Amorites that God and the Israelites have driven from the land?
Answer: He calls them "enemies."

Joshua reminds the Israelites that God has kept His promise to fight for Israel. That God will fight/fought for Israel is repeated seven times (Ex 14:14; Dt 1:30; 3:22; 20:4; Josh 10:14, 42; 23:3).

Question: What is the promise that God will continue driving out their enemies dependent upon? 
Answer: The Israelites must continue to be God's partners in the conquest by maintaining faith in God and obedience to the Law.

Joshua 23:6-13 ~ The treatment of pagan neighbors

In verse 6 Joshua urges the people to be "very firm" or literally "to be strong" in their obedience to the Torah (instruction) of Moses.

In verse 7 Joshua gives instruction on how to treat the pagan peoples who are their neighbors.

Question: What kinds of interaction are forbidden?

1. Do not marry or have social interaction with them.
2. Do not invoke the names of their gods or swear an oath using their names.
3. Do not offer worship to their gods (bowing down and serving them).

Question: If the Israelites violate actions 2 and 3 what sins have they committed? 
Answer: They have violated the first three commandments and have been unfaithful/disloyal to Yahweh their God and Divine King.

Verses 9-13 contain Joshua's second call to obedience:

God's promise to drive out their enemies (see Dt 7:1; 11:23, 25 and Josh 1:5) has been fulfilled. Joshua emphasizes the strength of their enemies, which makes God's deliverance even more impressive and should encourage the loyalty of the Israelites.

Joshua 23:11 Be very careful, as you value your life, to love Yahweh your God.

The message is clear "loving Yahweh and being loyal to His covenant is the way of life. Any other path is the way of death (see Moses' warning in Dt 30:15-20).

Joshua 23:14-16 ~ A call for acknowledgment of God's faithfulness and conclusion

The expression Joshua uses of his impending death is the same wording that will be used by King David (1 Kng 2:2).

Question: What is Joshua's warning in verse 14b?
Answer: If God kept all His promises concerning the Israelites taking possession of the land of Canaan, then the Israelites must expect that He will be just as vigilant in imposing the judgments He has promised for covenant failure.

Chapter 24: The Covenant Renewal Ceremony at Shechem and the Graves of the Heroes

Chapter 24 is a continuation of chapter 23 and is divided into parts II and III:

2. Joshua's addressed continued at the covenant renewal ceremony at Shechem (24:1-28)
   1. Joshua calls a National Assembly (24:1)
   2. The review of Israel's history (24:2-13)
   3. Exhortation to faithfulness and Israel's response (24:14-24)
      1. Joshua's call to obedience #1 and Israel's oath #1 (24:14-18)
      2. Joshua's call to obedience #2 and Israel's oath #2 (24:19-21)
      3. Joshua's call to obedience #3 and Israel's response (24:22)
      4. Joshua's final warning and Israel's oath #3 (24:23-24)
   4. Completion of the covenant renewal and documentation (24:25-28)
3. Conclusion: the graves of Israel's heroes in the Promised Land (24:29-33)
   1. Joshua (24:29-31)
   2. Joseph (24:32-32)
   3. Eleazar (24:33)

Chapter 24 has many of the elements of a formal covenant treaty but with some variation (Fr. Roland de Vaux, Ancient Israel, page 148). The five parts of the document of a biblical covenant treaty include:

1. The preamble (identification of the Great King)
2. Historical prologue (recounting what the Great King has done)
3. Ethical stipulations (necessary obligations of the vassal people)
4. Sanctions (blessings for loyalty and curses/judgments for disloyalty)
5. Succession Arrangements

(Secular Near Eastern covenant treaties had a 6^th section where the two party's pagan gods were named as witnesses to the covenant treaty).

Chapter 24 a number of covenant treaty elements:

1. A preamble identifying Yahweh (24:2a)
2. A historical prologue recounting what Yahweh has done for the people (24:2b-13)
3. A list of ethical stipulations that demonstrate Israel's obedience to Yahweh (24:14, 19, 23)
4. Sanctions: judgments for covenant disloyalty (24:20)
5. The people in one voice swear obedience to Yahweh 3 times (24:16-18, 21 and 24) and declare themselves witnesses to the covenant with Yahweh (24:22).

Joshua 24:1-13 ~ Joshua calls an assembly of Israel at Shechem and a gives a review of Israel's history

The National Assembly Joshua called was at Shechem, near to where he held the first National Assembly in the Promised Land (8:30-35). In this momentous national event, the people are called as one body into the presence of Yahweh, their king. It may be that this is a continuation of the Assembly called in chapter 23. No location was given in chapter 23. Now we are told the Assembly is at Shechem and the Sanctuary has been moved there from Shiloh, since the Assembly is in Yahweh' Divine Presence (verse 1). The Septuagint (LXX) has Shiloh instead of Shechem.

Question: What is the difference between a National Assembly and a Sacred Assembly? 

Answer: National Assemblies included everyone living in Israel: native born Israelites from the 12 tribes and the foreign aliens living among them who are subject to God's Law and who acknowledged Yahweh as the sovereign Lord of the state.

Sacred Assemblies, on the other hand, were religious assemblies to which only Israelites and any Gentiles who had converted to the faith of Israel by ritually submitting his/her life to Yahweh (males through circumcision) had the right to attend and take part in the religious services associated with the Sanctuary. No non-Israelites were admitted to the Sanctuary or to Yahweh's sacred meals associated with His Sacred Assemblies/religious festivals.

Question: What is significant about Joshua's historical survey? 
Answer: These are not Joshua's words but Yahweh's words spoken by Joshua.

The announcement "Yahweh, God of Israel," identifies the Great King who is renewing the treaty with his vassal people. The following speech is typical of the historical prologue section of a Hittite covenant treaty document in which the Great Kings actions on behalf of his covenant people are recounted in detail. "The River" refers to the Euphrates River in Mesopotamia. In verse 2 we learn that the descendants of Shem (righteous son of Noah) had so fallen away from God that they worshiped false gods. 

In Moses' homily to the Israelites on the east side of the Jordan River before his death, he told them God would fight their battles for them "And what is more, Yahweh your God will send hornets to destroy those who are left and who hide from you (Dt 7:20; also see the same promise by God in Ex 23:28). But this is the first time we have heard that God intervened in Israel's battle against the Amorites on the east side of the Jordan River with hornets. Next Joshua, still speaking Yahweh's words, repeats what Moses said in Deuteronomy 6:10-13 concerning the land on the east side of the Jordan River that the Israelites possess and for which they did not work to create.

Joshua 24:14-18 ~ Joshua's 1^st call to obedience and Israel's 1^st oath of allegiance

In his first call to obedience, Joshua makes the declaration: As regards my family and me, we shall serve Yahweh.' A righteous parent cannot secure his children's salvation "that is a personal decision each individual must make. However, parents can nurture their children by providing a climate of righteousness and establishing a pattern of godly obedience within their household that will set their children on the narrow path to salvation. This is the pledge that Joshua has made for his family.

Joshua 24:19-21 ~ Joshua's 2^nd call to obedience and Israel's 2^nd oath of allegiance

That God is jealous for Israel's love and obedience and is not willing to share His people with false gods has been repeated 5 times in the Pentateuch (Ex 20:5; 34:14; Dt 4:24; 5:9 and 6:15). Joshua's warning is probably meant to be an echo of Moses' warning in Deuteronomy 6:14-15: Do not follow other gods, gods of the peoples round you, for Yahweh your God among you is a jealous God; the wrath of Yahweh your God would blaze out against you, and he would wipe you off the face of the earth.

Joshua then speaks of God's temporal judgments if they apostatize from their allegiance to Yahweh as their One True God and sovereign Divine King. All God's temporal judgments are meant to be redemptive. Temporal judgments are the way God lets us experience the destructive consequences of sin so that we will reject sin and turn back to fellowship with Him.

Question: If the Israelites repeat the same sinful practices of the Canaanites and do not respond to His temporal judgments, why will He dispossess them from the land?
Answer: Having dispossessed the inhabitants of Canaan because of their sins, the God of justice cannot let His own people fall into the same sins without suffering the same punishment.

Question: What is the people's response?
Answer: They swear a second time to serve only Yahweh.

Joshua 24:22 ~ Joshua's 3^rd call to obedience and Israel's response

The people are the witnesses "the living stones of the covenant treaty.

Joshua 24:23-24 ~ Joshua's final warning and Israel's 3^rd oath of allegiance

The National Assembly's 3 oaths of allegiance:

1. "...We to shall serve Yahweh, for he is our God." (24:16-18)
2. "No! Yahweh is the one we mean to serve." (24:21)
3. "Yahweh our God is the one whom we shall serve; his voice we shall obey!" (24:24)

Joshua 24:25-28 ~ Covenant renewal and documentation

"That day" refers to the same day the Israelites swore their oath of allegiance to Yahweh. The covenant referred to in verse 25 is not a new covenant "it is a new commitment to the covenant God made with Israel at Mt. Sinai. Many years have passed since the covenant renewal ceremony at Shechem between Mounts Ebal and Gerizim (see Josh 8:30-35). A new generation is coming to adulthood and it is time to renew the covenant vows made at Mt. Sinai and to record the events in the Book of the Law of God, also called the Book of the Law of Moses. The renewal ceremony is similar to the covenant ratification at Mt. Sinai in which Moses read from the same book (see Ex 24:3-7). The Sanctuary has been moved from Shiloh to Shechem for the event, since sacrifices will be offered for the community (24:26b). The large stone that is erected will stand as a public memorial to the oath the Israelites swore in the covenant renewal ceremony. It will be a reminder to those who had themselves become witnesses (verse 22).

Question: It what two ways will the stone be a witness?
Answer: It will be a positive witness to their oath of allegiance if they are faithful and a negative witness if the fail in their loyalty of God.

Joshua 24:29-35 ~ Conclusion: the graves of Israel's heroes in the Promised Land

Joshua is buried on his ancestral land within the lands allotted to his tribe of Ephraim. It is significant that it is noted that the conquest generation remained faithful to the covenant with Yahweh. It is a testament to the leadership of Joshua, Eleazar, Phinehas and chieftains like Caleb. Joshua lived to be 110 years old; it was the same age as his ancestor Joseph (Gen 50:22).

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A Daily Defense 

Day 88 Justifications for Abortion

CHALLENGE: “Abortion is justified in some cases. It may not be a good time for a mother to have a baby. She may be young, still in school, poor, or unmarried. She may have as many children as she can care for, or the child could be a product of rape or incest.” 

DEFENSE: These represent good reasons not to have a baby, but they are not good reasons to kill a baby. 

Suppose the child were already born. Would any of these reasons be a legitimate reason for the mother to kill her child?

A mother cannot kill her newborn because she is young, in school, or unmarried. Neither can she do so because she is poor or has other children. If these are not adequate reasons for a mother to kill her child after birth, then they are not adequate reasons for her to kill her child before birth. They are just rationalizations.

Instead, mothers in difficult situations must be helped. They must receive the care and assistance they need as they carry the child to term, as well as after the birth, whether they choose to raise the child or pursue adoption. 

Similarly, the fact that a person was conceived by an act of rape or incest would not justify killing him after birth, and so it does not justify killing him before birth, either.

Rape and incest are horrible crimes. Those who commit them must be brought to justice, and their victims must receive compassion and care. But adding a new victim through a new act of violence does not make things better. It makes them worse. 

Even when conceived by an act of rape or incest, unborn children are innocent human beings. It is immoral to kill them because of crimes committed by one or both of their parents. Killing people because of what their ancestors did, even their most immediate ancestors, is barbaric. The circumstances in which these children were conceived make their situations very sensitive, but killing them does not help either them or their mothers, who need compassionate care and support. 

Jimmy Akin, A Daily Defense: 365 Days (Plus One) to Becoming a Better Apologist

Bible in One Year Day 87 (Joshua 19 - 21 Psalm 131)

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Day 87:  God Keeps His Promises

Agape Bible Study 

Joshua 19 

The Boundaries and Towns for the Tribe of Simeon

Moses does not give a blessing for the tribe of Simeon in Deuteronomy 33. Jacob's deathbed judgment of Simeon was that both Simeon and Levi were to be scattered among the tribes of Israel (Gen 49:5-7): Simeon and Levi ... I shall disperse them in Jacob, I shall scatter them through Israel.

Joshua 19:1-9 ~ The tribe of Simeon's allotment within the tribe of Judah
Fourteen place-names are listed.

Question: Who was Simeon among the sons of Jacob-Israel? 
Answer: Simeon was the second son of Jacob and Leah. Simeon and his brother Levi broke Jacob-Israel's covenant with the people of Shechem and were cursed by their father on his deathbed, doomed to be scattered throughout the land of promise.

In the census from numbers chapter 26, Simeon had the smallest population of fighting men of the twelve tribes. In fulfillment of Jacob-Israel's deathbed prophecy, the tribe members of the tribe of Simeon will be absorbed within the tribe of Judah and any remaining members will oppose Davadic king Rehoboam, will defect to the north, and will be disbursed among the northern tribes in 930 BC.

 

The Boundaries and Towns for the Tribes of Zebulun and Issachar

Prosper, Zebulun, in your expeditions, and you Issachar, in your tents! On the mountain where the people come to pray they offer upright sacrifices, for they taste the riches of the seas and the treasures hidden in the sands.

Moses' blessing for Zebulun and Issachar, Deuteronomy 33:18-19

Joseph 19:10-18 ~ The land allotted to the tribe of Zebulun
The town of Bethlehem mentioned in verse 15 is in the region of the Galilee and is not the Bethlehem where David and Jesus were born in the Judean hill country. 

Question: Who was Zebulun among the sons of Jacob-Israel? 
Answer: He was the sixth son of Jacob and Leah but the tenth son in birth order.

Joshua 19:17-23 ~ The land allotted to the tribe of Issachar
Tabor is a mountain but it may also be a town "in that case there are sixteen towns listed.

Question: Who was Issachar among the sons of Jacob-Israel? 
Answer: He was the fifth son of Jacob and Leah but the ninth son in birth order.

Issachar's territory was between the eastern Jezreel Valley and the Jordan River.

 

The Boundaries and Towns for the Tribe of Asher

Most blessed of the sons let Asher be! Let him be the most privileged of his brothers and let him bathe his feet in oil! Be your bolts of iron and of bronze and your security as lasting as your days!

Moses' blessing for the descendants of the tribe of Asher, Deuteronomy 33:24-25

Joshua 19:24-31 ~ The land allotted to the tribe of Asher

Question: Who was Asher among the sons of Jacob-Israel? See Gen 30:9-13.

Answer: He was the second son of Jacob-Israel and Leah's slave Zilpah. He was the eighth son in birth order.

Question: What was the name of the prophetess from Asher who blessed the Christ Child when His parents brought Him to the Jerusalem Temple for Mary's purification sacrifice, to present her firstborn son to the Lord, and to pay His redemption tax? What was her reaction to the baby Jesus? 
Answer: Anna was an 84 year old widow of the tribe of Asher. She came up just as Simeon prophesied that Jesus was "destined for the fall and for the rise of many in Israel, destined to be a sign that is opposed..." She too recognized Jesus as the Messiah and began to praise God and spoke of the child to those who looked forward to the messianic deliverance of Jerusalem.

 

The Boundaries and Towns for the Tribe of Naphtali

Of Naphtali he said: Naphtali, sated with favors, filled with the blessings of Yahweh: the west and south are to be his domain.

Moses' blessing for the tribe of Naphtali, Deuteronomy 33:21

Joshua 19:32-39 ~ The land allotted to Naphtali
The lands Naphtali were in the mountainous region of upper and eastern Galilee.

Question: Who was Naphtali? 
Answer: He was the second son of Jacob-Israel and Rachel's slave Bilhah. He was the sixth son in birth order.

 

The Boundaries and Towns for the Tribe of Dan

Of Dan he said: Dan is a lion cub leaping from Bashan.

Moses' blessing for the tribe of Dan, Deuteronomy 33:22

Joshua 19:40-48 ~ The land allotted to Dan

The lands allotted to the tribe of Dan were situated west of Benjamin's territory, between the lands of Ephraim and Judah. These lands were still occupied by the Amorites and the Danites were not able to defeat them. Eventually many clans were driven out by the Amorites (Judg 1:34-35) and the rest by the Philistines (Judg 13-16). After being driven out by their enemies, the tribe of Dan will migrate to settle in the northern most part of Israel at Leshem/Laish (which means "lion") at the foot of Mt. Hermon on the frontier of Bashan (Judg 18; an event foretold in Moses' blessing for Dan and in Dt 33:22). Hence, when describing the entire nation of Israel, stretching from north to south, the saying will be "from Dan to Beersheba" (Judg 20:1; 2 Sam 3:10); 17:11; 24:2; 1 Kng 4:25), or in reverse from south to north by the saying "from Beersheba to Dan" (1 Chr 21:2; 2 Chr 30:5).

Question: Who was Dan among the sons of Jacob-Israel? 
Answer: He was the first son of Jacob-Israel and Rachel's slave Bilhah. He was the fifth son in birth order.

 

Joshua 19:49-51 ~ Joshua's heritage and the allotment concluded

The allotment of the land according to Divine decree is thus completed and ends with the gift of land to faithful Joshua. Timnath-Serah was in the highlands of the tribal lands of Ephraim, north of Mount Gaash (Josh 24:30; Judg 2:9).

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Agape Bible Study 

Joshua 20 - 21 

Chapter 20: The Application of the Laws of Asylum

Chapters 20-21 are one unit in which the cities of privilege were defined. Those cities were the Cities of Refuge that offered sanctuary and the Levitical Cities that were the residences of the chief priests and lesser ministers of the hereditary, ministerial priesthood.

The Cities of Refuge: The law forbidding the intentional taking of innocent life is found in the Ten Commandments (Ex 20:13 and Dt 5:17), but the command against the shedding of innocent blood extends back to the first murder in the death of righteous Abel (Gen 4:9-12) and the penalty of death is imposed for homicide in Genesis 9:5-6. In the Sinai Covenant, the laws concerning homicide (intentional killing), manslaughter (unintentional death), personal injury cases and the deaths of animals are detailed in the Covenant Code in Exodus 21:12-36. In those laws it is stated that anyone who is involved in an accidental or unintentional death can seek refuge in a place selected by God to avoid blood vengeance by the family of the one killed (Ex 21:13). Detailed instructions concerning the establishment of Cities of Refuge are given in Numbers 35:9-15. Numbers 35:16-34 then defines the difference between what could be judged intentional and unintentional killing. Further instructions are given in the Deuteronomic Code in Deuteronomy 19:1-13.

Question: How many Cities of Refuge did God command through Moses were to be established prior to the conquest of Canaan? 
Answer: Six cities were to be designated cities of refuge throughout Israel "three on the eastern side of the Jordan River and three on the western side. They are to be given to the Levites as their places of residence within Israel along with other Levitical cities.

Question: What Cities of Refuge did Moses establish in the Israelite lands on the east side of the river before his death?
Answer: He designated the city of Bezer in the territory of the tribe of Reuben, Ramoth in the territory of the tribe of Gad, and Golan in the territory of the eastern clans of Manasseh. The cities are somewhat evenly spaced and listed from south to north in the Transjordan.

Fleeing to the City of Refuge (Charles Foster)

Joshua 20:1-6 ~ God orders the Israelites to choose Cities of Refuge
Blood feuds were the cause of much violence in the ancient Near East and also in undeveloped countries in the modern age. Any injury to a family member, whether accidental or intentional, whether real or imagined, could result in the murder of the perpetrator and possibly his family.

God forbade such acts of injustice and demanded that even in cases where intentional injury or death occurred that the community must judge by the evidence presented by two or more witnesses and the punishment must not exceed the crime (Num 35:30; Dt 17:6; 19:15-21). 

The legislation limiting retaliation is also found in other codified laws in the ancient Near East and is called the "law of reciprocity," or in Latin "Lex Talionis" and is found in Sacred Scripture expressed as "an eye for an eye, a tooth for a tooth..." (Ex 21:24; Lev 24:20; Dt 19:21) "meaning not that if someone injured your eye that you could injure his, but that the injury inflicted on the guilty party could not exceed the crime itself.⁽¹⁾

However, unlike modern courts of law, it was not the state that prosecuted the one accused; it was the family of the victim. When a family member was murdered, or in other times of family distress, a member of the family accepted the responsibility as the Go'el Haddam, in Hebrew the "Blood Redeemer;" the word "blood" referring to the kinsman most closely related by blood who took on the responsibility for restoring justice and/or balance to the family. 

Question: What are the qualifications that must be meant for one to offer oneself as a Go'el Haddam? 

1. He must be related by blood to those he redeems (Lev 25:23-25, 48-49; Dt 25:5, 7-10).
2. He must have the necessary resources to pay the price of redemption (Lev 25:25-26; Rt 2:1).
3. He must be willing to redeem (Dt 25:7, 9; Rt 3:12).

Question: Whose responsibility is it to seek vengeance on the wicked? 

Answer: Ultimately, it is God who will seek vengeance on the wicked.

Since human beings do not always model the most virtuous of motives in regards to seeking justice, God provided for Cities of Refuge as a means of avoiding blood vengeance in place of justice. Therefore, the kinsman is the "blood redeemer" but not the "avenger of blood."

Cities of Refuge are commanded to be established in Exodus 21:13, in Numbers 35 and in the Deuteronomic Code in Deuteronomy 19:1-13.

Question: The six designated Cities of Refuge were meant as sanctuaries for what group of individuals?
Answer: They were meant to protect those who had killed unintentionally and without premeditation.

Joshua 20:7-9 ~ The Israelites choose six Cities of Refuge

The list of towns runs north to south on the west side of the Jordan River but from south to north in the Transjordan.

Question: Who was humanity's promised Go'el Haddam and how did mankind's Savior fulfill the old covenant's definition of a Go'el Haddam?

Answer:

JESUS IS MANKIND'S BLOOD REDEEMER

He offered himself for us in order to ransom us from all our faults and to purify a people to be his very own and eager to do good (Titus 2:14; see CCC # 607-9, 802)

OLD TESTAMENT QUALIFICATION	JESUS OF NAZARETH'S FULFILLMENT AS THE NEW COVENANT GO'EL HADDAM (Blood Redeemer)
Blood relationship Deuteronomy 25:5, 7-10; Leviticus 25:25; Ruth 2:1	Galatians 4:4, 5 ~ ...but when the completion of the time came, God sent his Son, born of a woman, born a subject of the Law, to redeem the subjects of the Law, so that we could receive adoption as sons. Hebrews 2:16, 17 ~ For it was not the angels that he took to himself; he took to himself the line of Abraham. It was essential that he should in this way be made completely like his brothers so that he could become a compassionate and trustworthy high priest for their relationship to God, able to expiate the sins of the people. Also see John 1:14; Romans 1:3; Philippians 2:5-8
Necessary Resources Leviticus 25:25-26; Ruth 2:1	1 Corinthians 6:20 ~ Are you not your own property, then; you have been bought at a price. So use your body for the glory of God. 1 Peter 1:18, 19 ~ For you know that the price of your ransom from the futile way of life handed down from your ancestors was paid, not in anything perishable like silver or gold, but in precious blood as of a blameless and spotless lamb, Christ. Also see 1 Corinthians 6:20
Willingness to redeem Deuteronomy 25:7, 9; Ruth 3:12	John 10:15-18 ~ ... just as the Father knows me and I know the Father; and I lay down my life for my sheep. And there are other sheep I have that are not of this fold, and I must lead these too. They too will listen to my voice, and there will be only one flock, one shepherd. The Father loves me, because I lay down my life in order to take it up again. No one takes it from me; I lay it down of my own free will, and as I have power to lay it down, so I have power to take it up again; and this is the command I have received from my Father. 1 John 3:16 ~ This is the proof of love that he laid down his life for us and we too ought to lay down our lives for our brothers. Also see Matthew 20:28; Hebrews 10:7; Titus 2:14
Michal Hunt, Copyright © 2012 Agape Bible Study. Permissions All Rights Reserved.

Chapter 21: The Cities of the Tribe of Levi

Order the Israelites, from the heritage they possess, to give the Levites towns in which to live and pasture land round the towns. You will give these to the Levites. The towns must be their homes and the surrounding pasture land must be for their cattle, their possessions and all their animals.

Numbers 35:2-3

Joshua 21:1-8 ~ The designated Levitical cities

The tribe of Levi was denied a heritage in the land (Lev 18:20-24; Josh 13:14, 33; 14:3, 4; 18:7), but they were promised 48 cities with pasture lands within the hereditary lands of the tribes of Israel (Num 35:2-8). After the allotting of the tribal lands was completed, and the Israelites had chosen the sites of the 6 Cities of Refuge, the heads of the Levitical clans came to the divinely appointed commission to request their promised cities.

Question: How were the Levitical cities assigned and how was this different from the way the Cities of Refuge were identified?
Answer: The tribes of Israel chose the 6 sanctuary cities, but the Levitical cities were chosen by Divine decree by lot just as the tribal lands were chosen.

There were three main clans in the tribe of Levi, all descendants of Levi's three sons: Gershon, Kohath and Merari (Ex 6:16; Num 3:17). Aaron and Moses were the descendants Levi's second son Kohath and of Kohath's son Amram (Ex 6:18, 20).

Joshua 21:9-19 ~ The towns allotted to the chief priests

The cities and pasture lands are first allotted to the chief priests who are the most prestigious members of the tribe of Levi. Kiriath-Abra was the old name for Hebron (Josh 15:13). As you continue to read about the allocation of the cities, notice that the 48 towns will not be equally distributed among the tribes; however, cities will be allotted on both sides of the Jordan River. The Levites will not possess these towns in the sense that they have ownership over them "they are not to possess the Promised Land since God is their inheritance "they will only occupy these towns in the territory possessed by the various tribes.

Joshua 21:20-26 ~ The cities allotted to the rest of the clan of Kohath
20 As regards the clans of the sons of Kohath, those Levites still left of the sons of Kohath, the towns of their lot were taken from the tribe of Ephraim. 21 They were given Shechem, a city of refuge for those who had killed, with its pasture lands, in the highlands of Ephraim, as well as Gezer with its pasture lands, 22 Kibzaim with its pasture lands, and Beth-Horon with its pasture lands: four towns; 23 from the tribe of Dan, Elteke with its pasture lands, Gibbethon with its pasture lands, 24 Aijalon with its pasture lands and Gath-Rimmon with its pasture lands: four towns 25 and, from the half-tribe of Manasseh, Taanach with its pasture lands and Jibleam with its pasture lands: two towns. 26 In all: ten towns with their pasture lands for the remaining clans of the sons of Kohath.

After the cities are allotted to the chief priests, the other Levitical cities are not allotted in the birth order of the ancestral fathers of the clans: Gershon, Kohath, and Merari (Gen 46:11; Ex 6:16; Num 3:17). The Kohathites are given precedence because they are the clan of the chief priests who are the descendants of Aaron, and they have the honor and the danger of transporting the most holy furnishings of the Sanctuary. They are the first clan in the list of duties of the Levites (Num 4:4-20), followed by the duties of the Gershonites (Num 4:21-28) and finally the Merarites (Num 4:29-33).

Joshua 21:27-33 ~ The towns allotted to the clan of Gershon
Question: Where are the cities for the clan of Gershon located?

Answer: All the cities are in northern Israel and on the west side of the river with the exception of those cities assigned to the half-tribe of Manasseh in the Transjordan.

Joshua 21:34-40 ~ The towns allotted to the clan of Merari

Question: Where were the cities of the Merari clan located?
Answer: Only the cities of Zebulun were located on the west side of the river.

Joshua 21:41-42 ~ Conclusion

The number of towns agrees with the total promised in Numbers 35:7.

Joshua 21:43-45 ~ Grateful recognition of God's faithfulness

God's covenant name is repeated four times, and the Hebrew word kol "all," is repeated 7 times "6 times in the Hebrew text of these three verses and a 7^th time in 22:2. The repetition in this passage emphasizes God's commitment to His covenant with Israel and His faithfulness in fulfilling His promises. He has put everything/all in place for their success. Now, all Israel has to do is to continue possessing the land and driving out the pagan inhabitants, none of whom are offering any real resistance.

The phrase "which he had sworn to give to their ancestors" in verse 43 echoes not only the promises God made to the Patriarchs but also God's opening promise to Joshua in Joshua 1:6: Be strong and stand firm, for you are the man to give this people possession of [to inherit] the land which I swore to their ancestors [fathers] that I would give them. The statement in verse 44 that God granted them "rest" (literal Hebrew translation) is a fulfillment of Deuteronomy 12:10: You are about to cross the Jordan and live in the country given you by Yahweh your God as your heritage; he will grant you peace [rest] from all the enemies surrounding you, and you will live in safety. The Israelites were also reminded of this promise in Joshua's address prior to crossing the Jordan River in 1:13 and 15. Notice the fulfillment of the promise of "rest" will be repeated again in 22:4. See the theological implications of the word in Lesson 2. The phrase "House of Israel" in verse 45 is only found this one time in the Book of Joshua. It emphasizes Israel's unity as a corporate covenant people.

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A Daily Defense
DAY 87 Too Many Rules

CHALLENGE: “The Catholic Church has too many rules.”

DEFENSE: This is a cliché and does not stand up to examination.

First, how many rules is “too many”? People never propose a number for how many would be appropriate. They just repeat a stock claim to criticize the Church. 

Second, the rules the Church has are much fewer than those of any group of comparable size. The Church has a billion members, the large majority of whom belong to its Latin rite. The main legislation governing the Latin Rite is the Code of Canon Law, which is one volume that runs a little over 500 pages in a standard English edition. By comparison, the United States has around 300 million citizens, but the main federal legislation governing it—the United States Code—is thirty-four primary volumes in its 2012 edition, totaling more than 45,000 pages!

Third, most laws the Catholic Church has exist to deal with situations an ordinary member will rarely encounter. Such situations happen, but so infrequently that an ordinary Catholic is not expected to know the details of the laws dealing with them. They can be briefed as the situations arise (e.g., what you need to do when being confirmed, a once-in-a-lifetime experience). 

An ordinary Catholic is expected to know comparatively few rules, such as the Ten Commandments and the five precepts of the Church (CCC 2041-43). They should also know how to prepare for the sacraments they regularly receive (primarily confession and the Eucharist). This doesn’t include everything a Catholic needs to know, but it does indicate the relative modesty of the rules that apply to an ordinary member’s experience. 

Fourth, Catholics should know basic moral principles, but so should everyone. Everybody should be a moral person. 

This leads to the real reason that the “too many rules” charge is made. It isn’t about the number of rules. Instead, it is about specific moral rules. Almost invariably, the person making the charge doesn’t like one or more rules of a moral nature—usually dealing with personal gratification (e.g., don’t have sex outside of marriage, don’t abuse alcohol or drugs). But these are basic moral principles that belong to human nature. The Catholic Church is merely pointing them out, and the “too many rules” charge is a smokescreen to mask personal temptations.

Jimmy Akin, A Daily Defense: 365 Days (Plus One) to Becoming a Better Apologist