Sabbath AfternoonRead for This Week’s Study: Josh. 21:43-45; 2 Tim. 2:11-13; Joshua 23; Rev. 14:10, 19; Deut. 6:5Memory Text: “Not one word of all the good promises that the LORD had made to the house of Israel had failed; all came to pass” (Joshua 21:45, ESV).When John F. Kennedy addressed America at his inauguration, on January 20, 1961, his speech was only 1,366 words, but it left an indelible mark on the American mind. As he encouraged his country to focus on their responsibilities instead of their privileges, he said: “With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth God’s work must truly be our own.”As Joshua, the aging leader of the Israelites, sensed that he was nearing the end of his life, he decided to address the leaders of the nation and the Israelites (Joshua 23, and 24). Joshua 23 is focused more on the future and on how to worship God: exclusively. Joshua 24 reviews God’s faithful acts in the past, with the purpose to prompt a decision concerning who alone deserves to be worshiped: Yahweh.This week, we will study together the first speech of Joshua, in which he glances back at the victories of Israel, but at the same time traces the path of future success for Israel.* Study this week’s lesson to prepare for Sabbath, December 20.

Further Thought: Read Ellen G. White, “The Division of Canaan,” pp. 517-520, in Patriarchs and Prophets.“While it is important on the one hand that laxness in dealing with sin be avoided, it is equally important on the other to shun harsh judgment and groundless suspicion. . . .“The wisdom displayed by the Reubenites and their companions is worthy of imitation. While honestly seeking to promote the cause of true religion, they were misjudged and severely censured; yet they manifested no resentment. They listened with courtesy and patience to the charges of their brethren before attempting to make their defense, and then fully explained their motives and showed their innocence. Thus the difficulty which had threatened such serious consequences was amicably settled.“Even under false accusation those who are in the right can afford to be calm and considerate. God is acquainted with all that is misunderstood and misinterpreted by men, and we can safely leave our case in His hands. He will as surely vindicate the cause of those who put their trust in Him as He searched out the guilt of Achan. Those who are actuated by the spirit of Christ will possess that charity which suffers long and is kind.“It is the will of God that union and brotherly love should exist among His people. The prayer of Christ just before His crucifixion was that His disciples might be one as He is one with the Father, that the world might believe that God had sent Him. This most touching and wonderful prayer reaches down the ages, even to our day; for His words were, ‘Neither pray I for these alone, but for them also which shall believe on Me through their word.’ John 17:20. While we are not to sacrifice one principle of truth, it should be our constant aim to reach this state of unity.”—Ellen G. White, Patriarchs and Prophets, pp. 519, 520.How can the admonition of Paul to “count others more significant than yourselves” (Phil. 2:3, ESV) help us to avoid surmising evil about our brothers and sisters?Why do we often overreact to a situation be

Conflict ResolutionRead Joshua 22:30-34. How does this entire incident give us some insights into conflict resolution and ways of ensuring the unity of the church? (Compare with Psalm 133; John 17:20-23; 1 Pet. 3:8-9.)The story of Joshua 22 has several principles of communication that can apply to everyday human relationships in the family, church, and community.When things go wrong, or seem to go wrong, the best thing to do is to communicate instead of suppressing our observations until they explode. It is good for God’s people not to remain indifferent when problems seem to arise. Of course, had the Transjordanian tribes communicated their intent of building an altar, the whole issue could have been avoided.Even if one is convinced about their judgment, do not jump to hasty conclusions. The West Jordan tribes were quick to believe the rumor that reached their ears and to draw the false conclusion that the East Jordan tribes already had apostatized.Talk about the real or perceived problems before you act on your conclusions.Be willing to make a sacrifice in order to achieve unity. The West Jordanian tribes were willing to give up part of their allotment to accommodate the other tribes, if being on the other side of the Jordan was the cause of their assumed apostasy.When accused, falsely or rightly, give a gentle answer that turns away wrath. To answer an accusation with a counter-accusation will never lead to peace. Try to understand before attempting to be understood.Rejoice and bless God when peace is re-established. It is wonderful to see that the main Israelite congregation experienced genuine joy when they learned about the true motivation of the two-and-a-half tribes. They were not so proud of their judgment that they could not admit they were wrong in making it.Had the East Jordan tribes apostatized, the people of Israe

A Gentle AnswerRead Joshua 22:21-29 in the light of Proverbs 15:1. What can we learn from the answer of the eastern tribes?The answer of the accused, as straightforward and powerful as the accusation, constitutes both thematically and structurally the heart of the chapter. So far, the tribes have not replied to the accusations but instead have quietly listened to the allegations against them. Given the seriousness of the charges, their patience is exemplary as they display the true meaning of the proverb: “A soft answer turns away wrath, but a harsh word stirs up anger” (Prov. 15:1, NKJV).The opening sentence of the defense is a string of divine names attributed to Israel’s God: El, Elohim, Yahweh (Josh. 22:22). It is repeated twice with a growing force, as it becomes a solemn oath in order to dispel the doubts and false accusations that almost lead to a civil war in Israel. They are strongly convinced that God fully knows and understands the situation, and they hope that the present delegation will arrive at the same conclusion. The two-and-a-half tribes also recognize their accountability before the Lord by calling Him to take vengeance (compare with Deut. 18:19, 1 Sam. 20:16) if they are indeed guilty.A surprising revelation follows, which on the one hand proves the basis of the indictment void (an altar cannot serve only as a place of sacrifice) and, on the other hand, discloses their true motivation. Fear of separation from Israel, rather than apostasy, was the true ground for their action. Thus, the building of the altar is not evidence of apostasy, as had been supposed. Actually, the contrary is true: they have acted out of fear of the Lord, just as the western Jordan tribes did. The true basis of Israel’s unity is not geography or the physical exten

Haunted by the PastRead Joshua 22:13-15 again, but now in the light of Numbers 25. Why do the Israelites choose Phinehas as the head of the delegation to the two-and-a-half tribes?Before giving full credit to the rumors of what might be perceived as a declaration of independence, the nine-and-a-half tribes, labeled twice as “the sons of Israel,” send a delegation to clarify the intent and meaning of the altar. The delegation consisted of Phinehas, the son of Eleazar the high priest, who would succeed Eleazar after his death (Josh. 24:33). Phinehas already has gained some visibility as the priest who put an end to the debauchery of Israel at Baal Peor (Numbers 25).“Now when Phinehas the son of Eleazar, the son of Aaron the priest, saw it, he rose from among the congregation and took a javelin in his hand; and he went after the man of Israel into the tent and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stopped among the children of Israel” (Num. 25:7-8, NKJV).Phinehas surely had some influence. The other emissaries were representatives of the nine-and-a-half tribes west of the Jordan, each being the head of a tribal family (literally, “head of his father’s house”), within the clans of Israel.The delegation opens the indictment of sacrilege and rebellion with the official prophetic formula “thus says”. The distinction here is that it is not the Lord speaking but the “whole congregation of the LORD” (Josh. 22:16, NKJV). They launch the accusation that Israel committed trespass, treachery, and rebellion

Accusations...Read the story of the returning tribes in Joshua 22:9-20. What accusations do the West Jordan tribes level against the East Jordan tribes? To what extent were these accusations well founded?In contrast with verse 1, where the tribes on the east side are called by their usual form (Reubenites, Gadites, etc.), here a different expression is used: “sons of Reuben,” “sons of Gad,” and “the half-tribe of Manasseh,” which is in contrast to the “sons of Israel” (Josh. 22:11, NASB), thus representing a different entity.In the narrative, the expression “the whole congregation of Israel” refers only to the nine and a half West Jordanian tribes, underlining the rift that developed between the two groups. Indeed, the underlying question of the ensuing story is whether the tribes on the east side of the river can be seen as Israelites.We would expect a smooth conclusion to the story; however, tension arises as the tribes from the east are reported to have erected an altar at the Jordan. The text here does not offer any reason for the act, nor does it describe the function of the altar or specific activity related to it. The ambiguity concerning the meaning of this altar is increased even more if we observe the flashbacks to the first crossing of the Jordan, in chapters 3 and 4, where all Israel entered the edge of the Jordan to cross the river into mainland Canaan. Here a part of Israel comes to the region of the Jordan, but now to cross the river in the opposite direction.In both cases, a structure of stones is erected. The first served as a memorial, while the second is perceived to be an impressive altar. The question that inevitably comes to mind is: “What do these stones mean?” (compare with Joshua 4:6, 22). Is this altar built for sacrifices, or is it only a memorial? Are these other tribes already starting to fall into apostasy?Lack of consultation with Joshua, Eleazar

CommitmentRead Joshua 22:1-8. What do these verses tell us about the commitment of the Reubenites, the Gadites, and the half tribe of Manasseh?Joshua affirms that the tribes from the other side of the Jordan have fully satisfied the obligations set out by Moses and himself, which meant a significant dedication to, and sacrifice on behalf of, Israel’s common cause. They fought alongside their brothers for “many days,” which in reality meant about six to seven years (compare with Josh. 11:18, Josh. 14:10, Deut. 2:14). Their wives and children were left at home, on the east side of Jordan, yet they decided to fight loyally along with their brothers, facing the threat of injury and death in war.These verses indirectly underline the importance of the unity of the nation and that of the land. They also prepare the way for the ensuing story, which is ultimately about unity. Will the Israelite tribes stay united, despite the strong natural border that the Jordan forms between them? Will they allow geography to set its mark on their national identity, or will they let their common worship of the only God keep them as His chosen nation, united and strong under His theocratic guidance?Joshua explains the only way that such fidelity has been possible: they did not serve their fellow Israelites but Yahweh Himself, who charged them with their mission.We find this same principle in the New Testament. The apostle Paul admonished Christians to render their service as if they were working for God and not only for human beings (see Eph. 6:7, Col. 3:23, 1 Thess. 2:4). What higher calling is there than working for, ultimately, the Creator of the cosmos?In everyday li

Sabbath AfternoonRead for This Week’s Study: Joshua 22; Eph. 6:7; John 7:24; Numbers 25; Prov. 15:1; 1 Pet. 3:8-9Memory Text: “A gentle answer turns away wrath, but a harsh word stirs up anger” (Proverbs 15:1, NIV).Living in a community can, at times, lead to disputes and tension. This is especially true in a community, such as the church, where people from different backgrounds and social strata—and sometimes brought up in completely different cultures—live and work together for a common purpose.This week we will study Joshua 22 and a challenge that arose from a great misunderstanding among the people. At the beginning of the book, Joshua commanded some tribes to cross the Jordan and participate in the conquest, along with the tribes on the west side of the Jordan (Josh. 1:12-18). Now that the task is accomplished, they are free to return. However, at the east side of the Jordan, they build an altar that raises concern among the West Jordan tribes.Why is it dangerous to jump to a rash conclusion about the behavior of others? How can we foster unity in the church? Why is it important to keep in mind the larger scope of our calling and not get caught up in distractions? These are some of the questions we are going to deal with this week.* Study this week’s lesson to prepare for Sabbath, December 13.

Further Thought: “Christ’s mission was not understood by the people of His time. . . . The traditions, maxims, and enactments of men hid from them the lessons which God intended to convey. These maxims and traditions became an obstacle to their understanding and practice of true religion. And when the Reality came, in the person of Christ, they did not recognize in Him the fulfillment of all their types, the substance of all their shadows. They rejected the antitype, and clung to their types and useless ceremonies. The Son of God had come, but they continued to ask for a sign. The message, ‘Repent ye; for the kingdom of heaven is at hand,’ they answered by demands for a miracle. . . . The gospel of Christ was a stumbling block to them because they demanded signs instead of a Saviour. They expected the Messiah to prove His claims by mighty deeds of conquest, to establish His empire on the ruins of earthly kingdoms. This expectation Christ answered in the parable of the sower. Not by force of arms, not by violent interpositions, was the kingdom of God to prevail, but by the implanting of a new principle in the hearts of men.”—Ellen G. White, Christ’s Object Lessons, pp. 34, 35.“The church needs faithful Calebs and Joshuas, who are ready to accept eternal life on God’s simple condition of obedience. Our churches are suffering for laborers. The world is our field. Missionaries are wanted in cities and villages that are more certainly bound by idolatry than are the pagans of the East, who have never seen the light of truth. The true missionary spirit has deserted the churches that make so exalted a profession; their hearts are no longer aglow with love for souls and a desire to lead them into the fold of Christ. We want earnest workers. Are there none to respond to the cry that goes up from every quarter: ‘Come over . . . and help us’?”—Ellen G. White, Testimonies for the Church, vol. 4, p. 156.Discussion Questions:How does biblical typology help you better understand the ministry of Jesus Christ on your behalf?In what respect is our spiritual warfare like the conquest of Canaan, and how is it different?Contemplate on the ultimate fulfillment of the Joshua typology. How does the picture of a world without pain, suffering, an

Joshua and UsJoshua, as a type, points beyond the ministry of Jesus Christ to a fulfillment in the life of the church, Christ’s body. In what sense do the wars Israel fought under Joshua foreshadow the spiritual struggles of the church? How are they different? See 1 Tim. 1:18, 2 Tim. 4:7, Eph. 6:10-12, 2 Cor. 10:3-5, and Acts 20:32.The writers of the New Testament recognize the ecclesiological (church) fulfillment of the Joshua typology. The members of Christ’s body, the church, are involved in a spiritual warfare against evil forces; nevertheless, they enjoy the rest of God’s grace (Heb. 4:9-11) and the blessings of their spiritual inheritance.What do these texts say about the ultimate fulfillment of the Joshua typology? 1 Pet. 1:4, Col. 3:24, Rev. 20:9, Rev. 21:3.The final and complete fulfillment of the Joshua typology will be accomplished at the second coming of Jesus Christ (apocalyptic/eschatological aspect).Joshua’s life reflected so much of God’s character that certain aspects of his life took on a prophetic character foreshadowing the activity and person of the Messiah.For us, today, the Messiah has already come. His ministry does not need to be prefigured, but we still have the privilege of reflecting His character—the glory that Christ longed to share with His disciples (

The True Joshua, the AntitypeThe story of Joshua must be seen through the prism of typology. The wars conducted by Joshua are historical events, constituting an essential segment of Israel’s history. The goal of these wars is to settle the Israelites in the Promised Land, where they can enjoy their allotted inheritance in peace and establish a new society based on the principles of God’s law.Later, Old Testament authors, such as Isaiah, present the work of the Messiah as also consisting of allotting the “desolate inheritances [to His people]” (Isa. 49:8, NIV), using the same terminology that is so frequent in the book of Joshua. As the task of Joshua had been to apportion the land to the Israelites, so the Messiah, portrayed as the new Joshua, assigns the spiritual inheritance to a new Israel.Read Hebrews 3:7-4:11. How does the New Testament confirm that Joshua, the new Moses, is himself a type of Jesus Christ?The authors of the New Testament presented many aspects of the ministry of Jesus Christ in terms of Joshua’s work. As Joshua stepped into Canaan after 40 years in the wilderness, so the “antitypical Joshua,” Jesus, entered His earthly ministry after 40 days in the wilderness (Matt. 4:1-11, Luke 4:1-13) and His heavenly ministry after 40 days in the wilderness of this earth (Acts 1:3, 9-11; Heb. 1:2).After Jesus’ baptism in the River Jordan (His “crossing of the Jordan” [Matt. 3:13-17, Mark 1:9-11]), the gospel writers quote from 

Joshua, the TypeIn the light of biblical typology, what is the significance of the multiple parallelism between the lives of Moses and Joshua? See Exod. 3:1-2; Josh. 1:1-3; Num. 13:1-2; Josh. 2:1; Exod. 3:5; Josh. 5:15.As we discovered in the first week, Joshua is presented as a new Moses who, in the life of the second generation, repeats the most significant steps of the Exodus from Egypt. Just as Moses was, he is commissioned by a personal encounter with the Lord. Under the leadership of both, Israel’s fame among the nations inspires fear. Moses led Israel in crossing the Red Sea, while Joshua led Israel in a miraculous crossing of the Jordan. Both leaders are reminded of the necessity of circumcision and the importance of the Passover. Manna begins to fall in the time of Moses, and it ends with Joshua. Both are commanded to take off their sandals. The outstretched hand of both signals victory for Israel. Moses gives instructions for the division of the land and the institution of cities of refuge. Joshua fulfills the instructions. Both give a farewell address to the nation and renew the covenant for the people at the end of their ministry.Study Deuteronomy 18:15-19, Deuteronomy 34:10-12, John 1:21, Acts 3:22-26, and 

Type and AntitypeInterpreters of the Bible cannot arbitrarily decide on what constitutes a biblical type, or how that particular type is fulfilled in the New Testament and beyond. The Bible itself provides some controls and principles as to the application of biblical typology.Similarly, the New Testament unfolds the antitypical fulfillment of a type in three distinct phases: (1) in the life of Christ (the Christological fulfillment), (2) in the experience of the church (the ecclesiological fulfillment), and (3) at the end of time (the eschatological fulfillment).We can find these types and antitypes all through the Bible, and they are very helpful in showing readers how to understand the Bible and what truths the Word of God is teaching about Jesus, salvation, and the ultimate hope that we have.Look at the following Old Testament types: Israel, the Exodus, and the sanctuary. How is each fulfilled in the three antitypical phases: the Christological, the ecclesiological, and the eschatological?IsraelThe ExodusThe Sanctuary“Since Scripture has a single divine Author, the various parts of Scripture are consistent with each other. . . . All the doctrines of the Bible will cohere with each other; interpretations of individual passages will harmonize with the totality of what Scripture teaches on a given subject.”—Raoul Dederen, ed., Handbook of Seventh-day Adventist Theology (Hagerstown, MD: Review and Herald Publishing Association, 2000), p. 65.What do you do when, at times, you find it hard to understand the meaning of certain passages?

Biblical TypologyStudy the following Scriptures that refer to types and try to define what biblical typology is: Rom. 5:14, 1 Cor. 10:1-13, Heb. 8:5, and Heb. 9:23.These biblical passages use the term “type” (Greek typos) or “antitype” (Greek antitypos) to refer to the way the New Testament writer defined the relationship between an Old Testament text or event, and its meaning in his own time, or in the future.Typology is a specific interpretation of persons, events, or institutions that prefigure Jesus or other realities contained in the gospel. The type corresponds to the antitype as a mold or a hollow form that reflects the original form, even if the latter, the antitype, more fully fulfills the purpose of the type. Thus, the biblical type was shaped according to a divine design that had existed concretely, or conceptually, in the mind of God, and it serves to shape future copies (antitypes).It is crucial to understand that the writers of the New Testament did not randomly attribute a typological meaning to some Old Testament texts in order to make a point. An Old Testament type is always validated in the prophetic writings before it acquires an antitypical fulfillment in the New Testament.Look at how David appears in the Old Testament, and then how he is prefigured in the New. What lessons can we learn about how typology works from this example?David (Ps. 22:1, 14-18):The new David (Jer. 23:5; Isa. 9:5-6; 

Sabbath AfternoonRead for This Week’s Study: 1 Cor. 10:1-13; Matt. 2:15; Josh. 1:1-3; Acts 3:22-26; Heb. 3:7—4:11; 2 Cor. 10:3-5Memory Text: “Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come” (1 Corinthians 10:11, ESV).In the book of Joshua, there is a sense that the life of its main character points beyond itself to a reality that is much greater than the man himself. We see this principle all through the Bible, such as with the land of Canaan, a symbol of our eternal hope in a new earth. And, of course, the earthly sanctuary service pointed to a greater reality: “But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation” (Heb. 9:11, NKJV).But the question arises: In what way does Joshua point to a future fulfillment? How can we be sure that such an interpretation of the book is legitimate? What are the biblical principles that control the application of the book of Joshua to New Testament realities and to end-time events?This week, we will look at principles of biblical interpretation concerning typology. We will study how the Bible itself contains indicators of typology and how the life of Joshua foreshadows the ministry of the Messiah and points to symbolism fulfilled in the church, as well as in the consummation of human history.* Study this week’s lesson to prepare for Sabbath, December 6.

Discussion Questions:Further Thought: Read Ellen G. White, “The Controversy Ended,” pp. 672-678 in The Great Controversy.“We shall be saved eternally when we enter in through the gates into the city. Then we may rejoice that we are saved, eternally saved. But until then we need to heed the injunction of the apostle, and to ‘fear, lest, a promise being left us of entering into his rest, any of us should seem to come short of it’ [Hebrews 4:1]. Having a knowledge of Canaan, singing the songs of Canaan, rejoicing in the prospect of entering into Canaan, did not bring the children of Israel into the vineyards and olive-groves of the promised land. They could make it theirs in truth only by occupation, by complying with the conditions, by exercising living faith in God, by appropriating his promises to themselves.”—Ellen G. White, The Youth’s Instructor, February 17, 1898.“In the Bible the inheritance of the saved is called ‘a country.’ Hebrews 11:14-16. There the heavenly Shepherd leads His flock to fountains of living waters. The tree of life yields its fruit every month, and the leaves of the tree are for the service of the nations. There are ever-flowing streams, clear as crystal, and beside them waving trees cast their shadows upon the paths prepared for the ransomed of the Lord. There the wide-spreading plains swell into hills of beauty, and the mountains of God rear their lofty summits. On those peaceful plains, beside those living streams, God’s people, so long pilgrims and wanderers, shall find a home.”—Ellen G. White, The Great Controversy, p. 675.Think about the Promised Land as a symbol of the abundant life that Christ promised to His followers in John 10:10. How do the benefits of living in an abundant land portray the blessings of salvation?What is the relationship between being citizens of a land and livin

The Land RestoredRead Jeremiah 24:6; Jeremiah 31:16; Ezekiel 11:17; Ezekiel 28:25; and Ezekiel 37:14, 25. What was the promise of God concerning the return of Israel to the Promised Land and how was it fulfilled?During the Babylonian exile, the Israelites experienced not only the sad reality of being rootless but also the promise that their relationship with God, though made concrete through the promise of the land, was not conditioned on, and limited to, possessing the land. When the Israelites confessed their sins, repented, and looked for the Lord with all their hearts, God fulfilled His promise again, and brought them back to their land as a sign of their restoration. That is, He was still their God, even while they were not in the land.However, as the promise that Israel would possess the land forever was conditional (Deut. 28:63-64; Josh. 23:13, 15; 1 Kings 9:7; 2 Kings 17:23; Jer. 12:10-12), so was the promise to re-settle and make Israel prosper in the land after the exile. At the same time, prophets of the Old Testament pointed to a restoration that a future Davidic king would bring (

The JubileeThe land was so central to the existence of Israel as God’s people that it could not be apportioned as a whole. It had to be divided by tribes, clans, and families (Num. 34:13-18) in order to prevent it from becoming the possession of a few leading elites.Read Leviticus 25:1-5, 8-13. What was the purpose of the Sabbatical year and of the Year of Jubilee?By contrast with Egypt, where citizens regularly lost their land and became Pharaoh’s serfs, the purpose of God for the Israelites was that they would never become indefinitely disenfranchised. Nobody, outside the clan and family to whom it had been originally allotted, could own the land. In fact, according to God’s plan, the land could literally never be sold; it could only be leased according to its value established by the number of years left until the next Jubilee. Therefore, the relatives of a person who was obliged to “sell” his ancestral land had the duty to redeem it even before the Jubilee (Lev. 25:25).The allotment of the land becomes a window into God’s heart. As our heavenly Father, He wants His children to be generous with those who are less fortunate and to allow their lands to feed them every seventh year. The Sabbatical year applied the principle of the Sabbath commandment on a larger scale. Besides valuing and encouraging hard work, ownership of the land also calls for respect and kindness to those facing financial challenges.Land ownership legislation provided every Israelite with the opportunity to be freed from inherited or self-induced oppressive circumstances and to have a fresh start in life.In essence, this is the main purpose of the gospel: to erase the distinction between rich and poor, employer and employee, privileged and underprivileged, putting us all on equal footing by recognizing our complete need of God’s grace.Unfortunately, Israel neglected to keep the standard set by God and, after centuries, the warnings of dispossession were fulfilled (

The Challenge of the LandRead Joshua 13:1-7. Even though the land of Canaan was a gift from God, what were some of the challenges that came with possessing it?Given the fact that for centuries the Israelites had been living as slaves, their military skills were inadequate to conquer the land. Not even their slave masters, the Egyptians, with their skilled and well-equipped armies, were able to occupy it permanently. The Egyptians never conquered Canaan completely because of the impregnability of the walled cities. Now a nation of former slaves is told to conquer a land that their former masters were unable to subdue. If they are ever to possess the land, it will be through God’s grace alone, not through their own effort.Joshua 13 through 21 deals with the division of the land to the various tribes of Israel. This allotment tells Israel not only what has been apportioned to them but also what still must be occupied within that territory. The Israelites can securely live in the land that God has given to them as an inheritance. They are the rightful and legitimate tenants of the land under God’s ownership. Yet God’s initiative must be matched by human response. The first half of the book shows how God gave the land by dispossessing the Canaanites; the second half reports on how Israel took the land by settling it.This complexity of the conquest illustrates the dynamics of our salvation. Similar to Israel, we cannot do anything to earn our salvation (Eph. 2:8-9). It is a gift, just as the land was God’s gift to the Israelites based on their covenantal relationship with Him. It certainly wasn’t based on their merits (see Deut. 9:5).However, for the Israelites to enjoy God’s gift, they had to assume all the responsibilities that came with living in the land, just as we have to go through the process of our sanctification in loving obedience to the requirements of being citizens of God’s kingdom. Though not the same thing, the parallel between their being given the land by grace and our

The Land as a GiftRead Exodus 3:8; Leviticus 20:22; Leviticus 25:23; Numbers 13:27; Deuteronomy 4:1, 25, 26; Deuteronomy 6:3; and Psalm 24:1. What was the special relationship between God, Israel, and the Promised Land?At a very basic level, land offers physical identity to a nation. By locating the nation, it also determines the occupation and lifestyle of the nation. Slaves were rootless and belonged nowhere; someone else enjoyed the results of their work. Having land meant freedom. The identity of the chosen people was strongly linked to their dwelling in the land.There was a special relationship between God, Israel, and the land. Israel received the land from God as a gift, not as an inalienable right. The chosen people could own the land as long as they were in a covenantal relationship with Yahweh and respected the precepts of the covenant. In other words, they could not have the land and its blessings without the blessing of God.At the same time, it is true that the land provided a lens through which Israel could better understand God. Living in the land would always remind them of a faithful, promise-keeping, and trustworthy God. Neither the land nor Israel would have existed without the initiative of God, who was the Source and foundation of their existence. While the Israelites were in Egypt, the Nile and the irrigation system, coupled with hard work, provided the crops that they needed for subsistence