When we left the Israelites, God was in the middle of doing something miraculous for them. The chapter breaks in your Bible are not part of the original text; they were a help added later for reference, just like page numbers. But it’s helpful to treat this part of the story separately because even though it’s a continuation of the same miracle, the emphasis is on something completely different: remembering.

I confess my performance in Hebrew was not my best, but I do remember a few things from class, and one of them was the importance of memory and remembering in the Old Testament and for the Jewish people. Over and over again God does miracles for His people, but quite often He also includes instructions to remember.

For example, the Passover miracle was a one-time thing. It was the night that God sent the worst plague on Egypt, killing the firstborn sons in each family. But He made provision that anyone who covered their doorposts with the blood of the lamb would be saved. So God passed over those who responded in faith to God’s instructions.

But this important miracle was to be remembered every single year since then. There are detailed instructions about what to make, how to make it, and what to do. And as is so often the case, God includes explicit instructions for teaching their children: when they ask you, this is what you say.

So the celebration of the Passover is a way of protecting and practicing the memory of the event, and a way of instructing those who do not know. It is teaching others and also a kind of self-teaching.

There were other times God’s people were to remember what He had done. As mentioned before, the Ark of the Covenant contained manna and a budding staff as a testimony to the miracles God did in the wilderness. But in this scenario, instead of instituting a feast that will be practiced every year or collecting an artifact to be guarded, God commissions a monument.

One of the cool things about this choice is that it signifies that they aren’t going anywhere. They can set up a monument because future generations will be in the same land, able to see it. After 40 years of wandering, this had to be an exciting thought.

And Joshua actually has them make two monuments: one with large rocks (carried on the shoulder) from the riverbed, arranged at their military camp in Gilgal, and another with rocks from dry land arranged in a monument on the riverbed itself. I imagine the water rocks were smooth and the land rocks were not. For a long time, then, that had to be a captivating picture.

The text tells us that when this story was finally written down, the stones were all still there, available for the reader to go see. I haven’t checked, but I highly doubt they are still there over 3,000 years later. Too many things could have happened since then. So in a sense, the rock monument was for them, not for us. But it’s recorded in Scripture for our benefit. More on that in a minute.

What’s important is not that we have historic artifacts to go back and verify that the Bible is true. The findings of archeology can only do so much, and it would be wrong to hold the testimony of the Israelite people at a distance until we can verify it through scientific methods. Testimony is just as valid a source of truth. We must take what we can from both.

Testimony and memory are closely intertwined, and maybe it’s here that we are tempted to have our doubts. We know there are liars out there, but most of us aren’t as jaded as Greg House (whose famous catch phrase was “everybody lies”). I suspect most of us who feel skeptical simply recognize our limitations. Sometimes we forget things. Sometimes we compare notes with someone else who was there and find out it’s not so simple. One or both of us may be misremembering.

Research tells us that when we remember something, we are not just retrieving a file, but we are rewriting it. And in the process, we may introduce errors. What a scary thought! The act of remembering at once strengthens the memory and exposes it to risk. But we can’t protect memories by never calling them up. This causes us to lose touch with them in other ways.

Then, of course, there is the added problem of testimony: miscommunication. How many times have you thought you understood what someone else said only to find out later that’s not what they meant? It’s acceptable when the person is accessible and you can give feedback and verify and tweak the message until you’re on the same page.

Despite the weaknesses of memory and testimony, they can be a valid source of knowledge. Just think how totally lost you would be if you tried to get by without them! If you never trusted someone else’s testimony, your parents couldn’t raise you. You couldn’t learn to read. And sadly, we know what life can look like without memory as we see loved ones taken by dementia.

Testimony and memory and an essential part of being human. Despite the risks, it’s good to listen to others, and it’s good to practice remembering. And perhaps because of the weaknesses, God had the Israelites construct the monument. It would be a physical aid to memory. It would conjure the testimony and strengthen the memory through repetition. Even the most important things can use some help.

Perhaps especially the most important things.

I think of my wedding ring, for example. Most days I don’t even notice it. I spend far more time interacting with my wife! Our marriage shapes our relationship and our lives on a daily basis. And yet even for something so foundational, I have this little physical memory aid. When I do notice it, I remember what she had etched on it. I remember how she struggled to get it on my finger on that hot summer day. I look at it when she’s not here and it reminds me of the person who gave it to me, what that meant, and all we have been through together. Of course, it doesn’t bring back all of this every time, but it’s an invitation to any of these things. And even under ideal circumstances, where we are together and happy, what a blessing it is to have it.

I mentioned how the rock monument isn’t for us, but the text is. In some ways, the text of this story is itself the new monument. We are given something physical to remember what God did for the Israelites. We may not see the stones for ourselves, but we can hold the pages of the story in our hands and remember what God did for His people. And this story about the stones reminds us that we, too, need to practice remembering the most important things.

If the only monuments in your life are of you and your family and your achievements, take heed; these are good things, but life is bigger than that. What monuments do you have of God and what He has done? Is Thanksgiving and Christmas about your possessions or the generous God who gave them? Are your walls and storage boxes sanitized of God’s influence on your life? Do you treat the pages of the Bible as a series of monuments to be talked about and remembered?

Finally, don’t just keep these monuments to yourself. Remember them aloud, together with your friends and loved ones. I am probably oversensitive to repetition. I generally prefer subtlety to heavy-handedness (unless we’re working on something together, then overcommunication is best!). But I need to learn that life together is a kind of project, one where we sometimes need to risk overcommunicating what is most important to help one another remember.

Once upon a time, “miraculous” meant just that. Today we more often use it as a synonym for improbable or amazing, if we use it at all.

During the Enlightenment in Europe, elites came to think that the physical world was governed by laws that could not be broken—even by God. God was supremely rational, only acting in ways that we would deem rational, ways that fit what nature told us about reality. After philosopher David Hume expressed his skepticism of miracles, we in the West began to think of them differently. Something might be improbable or amazing, but nothing truly miraculous could ever happen.

This poses a problem for Christians, because the Bible is full of accounts of miracles. (Or is that rather a problem for skeptics?)

Some assume that what science tells us about the world is true and that it could only ever always be that way. For that person, the choice is to either dismiss parts of the Bible as mere myth or to try and come up with an alternative explanation for how nature could accomplish what seemed (to the ignorant barbarians depicted in the story) true, like expert sleight of hand.

In Joshua chapter 3, the story centers on a miracle. The Israelites are about to enter the Promised Land, and God speaks to Joshua in verse 7 and tells him: “Today I will begin to exalt you in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you.” He goes on to direct Joshua to have the priests carry the ark of the covenant into the river.

A few quick notes: the ark of the covenant was a special container for artifacts from past miracles, like the Ten Commandments and Aaron’s flowering staff. When placed in the Holy of Holies, it was the space God chose to meet with Israel. It was exceptionally holy and will go on to have its own adventures in the book of 1 Samuel.

You should also know that when God led the people out of Egypt, He parted the waters of the Red Sea so that the Israelites could pass through on dry land.

In other words, their journey out of Egypt and into the Promised Land will end the way that it started, by passing through the waters that have been miraculously separated for them.

You may be thinking, “come on, Josh. You can’t possibly believe that actually happened. That sort of thing never happens.” Precisely. That’s why it’s called a miracle. No one argues over whether that sort of thing “happens.” The argument is over whether it could be made to happen. In short, the question is about whether God exists and is who He says He is.

In chapter 2, Rahab recognized that God was over the heavens and the earth. By parting the seas, God is exercising His rule over the earth. It all belongs to Him. Is anything too hard for Him? (Jer. 32:17). Will He speak and not carry it out?

Anyone who wants to “naturalize” this miracle has his work cut out for him. There are details to contend with. The source of the water is not shut off, but “the water flowing downstream will stand up in a mass.” This wasn’t a conveniently dry time of year, but harvest time, when “the Jordan overflows its banks.” It wasn’t some local event, because the mass of water “extended as far as Adam, a city next to Zarethan.”

It wasn’t that people didn’t know how water works, or that some exceptionally rare event tricked them. They know how crazy this sounds. And yet it’s not crazy at all if you believe in God.

And that’s actually why this is happening. Verse 10: so “you will know that the living God is among you.” God is going to do the unthinkable to demonstrate that He is with them.

Our chapter ends here, but the story doesn’t. We’ll pick that up next time. But for now, just wonder at the possibility that God exists, and that the laws of nature are under His control, and that miracles actually happen. How might believing that change the way you live?

Miracles still happen today. I have seen them. Dr. Craig Keener has famously documented many of them. They may not always happen, or not when we want or the way we want. But the fact that they do happen is a reminder that the living God exists and is among us.

I’ve always been proud of my name, and every kid knows the story about the battle of Jericho. I’ve known most of these stories from a young age. And somehow, by God’s grace, the fact that the story prominently features a prostitute didn’t sink in until I was much, much older.

But as we continue surveying Joshua, we meet her right away. Her name is Rahab, and she is not only the main character in chapter 2, she’s the hero. Joshua sends spies to scout out the land and gain intel, and she takes them in, hides them, and covers for them. What’s more, she feeds them information: her people are terrified of them and their God.

But the best part is this: unlike the other Canaanites, Rahab recognizes not only that God has given them the land (v9), but that He is “God in heaven above and on earth below” (v11). So she wants to defect. She wants to be on God’s side.

And she’s not just in it for herself; she bargains with the spies for the life of her family—”father, mother, brothers, sisters, and all who belong to them” (v13). She’s risking everything for her family.

We don’t know anything about Rahab’s former life, except her occupation. But if you read the books of Moses, you would know what God thinks of that line of work.

• “Do not profane your daughter by making her a prostitute, lest the land fall into prostitution and the land become full of depravity.” (Leviticus 19:29)
• Priests are not to marry a prostitute (Leviticus 21:7, 14)
• “None of the daughters of Israel shall be a cult prostitute, and none of the sons of Israel shall be a cult prostitute.” (Deuteronomy 23:17)

Perhaps more to the point, there are many laws governing sexual ethics, and prostitution routinely breaks them. The penalty for that kind of thing wasn’t jail time like today; it was death. What’s more, prostitution usually had religious significance, so her work was probably devoted to one of the very false gods the Israelites have come to wipe out. Idolatry was also prohibited and punishable by death.

So all we know of her past is something terrible about her. On paper, she is not the kind of person who is a good fit for God’s people. And yet, by taking in the spies, helping them, and bargaining for her family, she demonstrates that she believes what she has said about God: He is God of heaven and earth (i.e. everything).

In fact, her faith is mentioned alongside the likes of Abraham and Moses in the epic list found in Hebrews 11.

Do you see what’s happening? Rahab should be the kind of person the Israelites have come to eliminate. But because she believed what she heard about God, believed that He is the one true God, and acted on that belief, she is spared.

In fact, later on we find out she isn’t just spared but welcomed, and not just as a resident alien but as a crucial person in God’s plan of salvation. She marries into the people of Israel. (The prostitute got married? Yes. Rahab joined the family.) Her great great grandson becomes the most famous king in Israel’s history: David. And if you know anything about Bible history, it should come as no surprise that as King David’s ancestor, she is also an ancestor of Jesus Christ, the Son of God.

This is what I love about Scripture. The Old Testament sometimes gets a bad reputation, but over and over again we see pictures like this. God showed Rahab kindness because of her faith. Because of the works that evidenced this faith, He forgave all the despicable works that came before it. This is the God of the Bible, one who gives laws and seeks justice in the land, but then welcomes the sinner who turns and places her faith in Him.

A Brief Intro to a New Series

I’ve been thinking lately about getting back to a Bible study. I discovered as a Sunday School teacher (and again teaching electives at another church) that even though I am interested in other fields, the Bible is the best bridge with fellow believers. If something in history, philosophy, or theology is relevant, it will be most apparent when it comes up in conversation about the Word.

I plan to continue my previous writing plans as able, but they were taking a lot of time and I needed something more manageable for an everyday commitment. More importantly, I want to make sure whatever time I am investing here is maximally useful to those around me.

So after debating a bit, I thought I would do the obvious thing and pick up my personal studies in the Bible and write about them each day. I spent the better part of the last 2 years in the Pentateuch, and after flirting with more ambitious follow-ups, it now seems clear to me that I should just keep going.

So today I am beginning a series in Joshua. I have no ulterior motives for picking this book over others. I am simply stepping out in full confidence that whatever is here contains truths that are useful in some way or another. My intent is to simply share a bit of what I see, and explain some of the process behind my thinking. That way you can benefit from whatever fruit is there, but also perhaps find insights that improve your own study skills as well.

Exploring Joshua 1

There’s a lot one can say about everything that has led up to the beginning of this book, but you get the gist of it right here. Moses is gone. This is one of the most famous religious figures in world history. Moses led them for 40 years, represented them before God, represented God to them, and passed on hundreds of laws (summed up in the original Big Ten).

Joshua has some big shoes to fill.

The text doesn’t get into even those details. What it emphasizes is God saying He will bring to fruition in Joshua what He promised to Moses (verse 3), and He would be with Joshua just as He was with Moses. Moses may be gone, but God is not. Whatever Moses’s personal strengths and abilities, God was the true source of his wisdom and power. Because of this, Joshua take comfort in knowing that what matters most hasn’t changed.

What really hits you over the head in this chapter is the phrase “be strong and courageous.” It shows up directly four times (verses 6, 7, 9, and 18) and then again in the negative form “do not be afraid or discouraged” (verse 9). The command is clear enough; we know what courage is, and we know what kind of strength goes along with it. But two additional things strike me because of it.

First, the relationship between this command and the assurance before it. “I will be with you, . . . I will not leave you or abandon you. [Therefore] Be strong and courageous.” God is there, God is almighty, God is all-wise, God is supremely good, and so knowing that He is here to fulfill what He has promised should be enough, right? But the command implies that Joshua doesn’t get to simply coast and watch God work. God is calling Joshua to join Him in leading, to join Him in the victory.

You see, God will give them victory, but they still have to fight. They still have to choose courage over fear. They still have to spend their strength accomplishing what ultimately God will do. We sometimes think something happens either because of God or because of us, but this verse is a great example of how God works in, with, and through us to accomplish His purposes. To watch God work often includes working with Him.

Second, I imagine all this repetition is needed for some reason. There are reasons to be afraid. There are reasons to feel weak. I won’t speculate what they are because the Bible doesn’t give them here, but it’s safe to assume Joshua (or at very least those around him) would benefit from some encouragement. Before Moses, there was slavery in Egypt. They had come a long way. And if the record is any indication, Joshua probably trusted Moses more than anyone else did. Whatever might have given him pause, God is saying there is a greater truth, a reason to be strong anyway, to be courageous anyway.

But again, I’m not interested in speculation. If the reason were important, God would have given it. What is here is the command: be strong and courageous. The reason doesn’t matter. The call to action does.

I also love the way God put those words in the mouths of other Israelites as well. God said those words directly in one form or another three times. Joshua heard those words from the mouth of God. Then, in holding some of the tribes accountable for their part of the fight, he hears the same words coming from them! “Certainly the LORD your God will be with you, as He was with Moses. . . . Above all, be strong and courageous!”

That had to feel good. God was confirming His words through His people, the very people who could let him down in battle just as their parents often did to Moses in the wilderness. If God could confirm His words through them, it’s a reminder that God can fulfill His promises through them, too.

One final thought. “Be strong and courageous” was not God’s only command. He begins with “prepare to cross over” (verse 2) and eventually gets to the next set of commands, which have to do with keeping the law.

But this isn’t just a third item on the list. I almost missed an incredibly important little word! To. (This is why prepositions get me really excited in Bible studies!) Verse 3 says that “be strong and courageous” is not just a blanket admonition but is attached to keeping the law. He says in verse 7, “Above all, be strong and very courageous to observe carefully the whole instruction my servant Moses commanded you” (CSV).

This sheds light on our “why?” question above. You may be afraid to follow through on God’s Law. You may be discouraged and give up following God’s commandments. Don’t be.

Now here’s where reading Exodus through Deuteronomy becomes essential to understanding the passage. If you read through them all, you might find them discouraging. It is a lot to remember, and a high standard to keep. The people have already demonstrated time and again an unwillingness to obey these commandments. Don’t give up. Don’t give in. Be strong in obedience. Be courageous in leading according to the Law.

And so God tells Joshua to meditate on the Law in order to keep it, and that in doing so, Joshua would find success.

Application

You might be tempted to read this passage and think God is telling you right now to be bold and courageous in whatever you plan to do. But that’s not what He was telling Joshua. God had already told him what to do: take the land and follow the Law. He was, in a very specific set of circumstances, reminding Joshua that He was doing something and would work through Joshua to complete it. “Be strong and courageous” is a command firmly rooted in those circumstances.

But if you are in Christ, you have a parallel set of circumstances. You are not called to conquer a land, but you are called to take up your cross. You may not be called to lead a people, but you are a part of the people of God. You may not have heard God speak to you directly, God’s Holy Spirit is with you. You may not be living under the Mosaic covenant, but you do have God’s instructions in the 66 books of the Bible (Moses+61, for those keeping score). You may not be promised victory tomorrow, but you have been promised that Christ will return victorious.

So this passage should remind you of the similar commands and circumstances you face. If you are in Christ, God is with you, has given you His Word, has included you in His people, and has promised you a place in the Kingdom of Christ to come. And in these circumstances, the same words apply as much as ever: be strong. Be courageous. Not to live out your personal mission, but to be faithful to the mission that God has already given to every one of His disciples.

And the great thing is even when we are weak or discouraged, we can look to Christ. He was strong under the greatest temptations. He was courageous to death, even death on a cross. And because He was faithful in everything, we who are weak can find strength in Him. You who are discouraged can be emboldened because of Christ.

Of course, if you haven’t put your faith in Jesus yet, you don’t have the same ability Joshua did to be strong or courageous. God is not with us because we are good enough, but because we have aligned ourselves with His mission by trusting Him, submitting to Him, and being reconciled with Him. Being strong in your own strength and courageous in your own plans might get you somewhere for a while, but in the end even the strongest man grows weak and the most courageous woman dies. And without being reconciled to God, you live all that time as God’s enemy. And you die as God’s enemy. And then what?

I didn’t plan to go here today, but understand that whoever you are, the encouragement for you to be strong and courageous today depends entirely on Jesus Christ. If you don’t know Him yet, you can. And if you do, you have everything you need right now to be strong in Him and courageous in Him.