There’s nothing quite like a good change of scenery to keep the mind fresh and active!

This week, we’ve relocated from 1st century Ephesus to a people group on the verge of new beginnings. Just in case you haven’t been following along the daily reading plan, we’ve started a new adventure in the book of Joshua, which follows the Ancient Israelites in their conquest of the land of Canaan.

This is a vivid and colourful story, filled with important theology, tough questions and some fun episodes along the way.

In time, I’ll tackle the broader question around the historicity of the book of Joshua, and the implications of the possible answers to that question for how we should read it, but today, I want to share some key things to look out for as you read through Joshua.

(These, I want to highlight, are all taken from the introduction to Joshua from my study bible – the New Oxford Annotated Bible, NRSV, 5th Edition. I can’t claim credit for these particular insights!)

1) The structure of the book has two main divisions; The Conquest (1:1-12:24) and the Allotment of the Land (13:1-24:33). Each main division then has two subdivisions; Preparation for the Conquest (1:1-5:12),the Conquest’s campaigns (5:13-12:24), The Allotment of the Conquered Land (13:1-21:45) and an Epilogue to the Conquest and Allotment (22:1-24:33). This means that the book as a whole is bookended by introductory passages and concluding materials.

2)  The book follows a logical geographical arrangement; The east to west entering of the land of Canaan (chapters 2-5), is followed by military campaigns aimed at the centre (6-8), then South (9-10), then North (11) and a concluding summary list (chapter 12). The allotment of the land follows that pattern with the tribes around the Jordan (chapter 13), then the central and southern tribes (14-17) followed by the northern and peripheral tribes (18-19).

3)   Typology (representing one character or event as an echo or foreshadowing of another) is utilised to portray Joshua as parallel to Moses;  Moses leads the Israelites out of Egypt, Joshua leads the Israelites into Canaan. Moses leads Israel in a miraculous crossing of the Red Sea, Joshua leads Israel in a miraculous crossing of the Jordan River. Moses sends out scouts, Joshua sends out scouts. Moses allots land to the tribes east of the Jordan, Joshua allots land to the tribes west of the Jordan. This all serves to portray Joshua as the legitimate successor to Moses.

I think the last of these is particularly interesting to follow, and reflecting along the way of what that succession looks like.

It is without doubt that the book of Joshua is of great importance in the history of Israel, especially the relationship between the people of Israel and the land of Israel. This is a relationship which remains extremely relevant in our current global political landscape.

To understand Joshua well, then, helps us to understand the world we are living in today!

Not only that, but it offers a framework for exploring the development of theological ideas across the Old Testament.

Let’s look at one fun story from this week’s readings to conclude this first Joshua blog. Joshua 2 tells of Rahab, a prostitute who lived (and worked) in Jericho.

In approaching this story, it would be fair to assume that a character who is introduced in such a way would not be a hero of the piece. Two Israelite spies (or scouts) ‘spent the night’ at her house. There is no explicit mention of any sexual activity, but that detail sets a particular tone for the story. It is also notable that Shittim, which is mentioned as the site of the Israelite camp, was the place where the Israelite men had sexual relations with the women of Moab (Numbers 25:1). The specification of Shittim, then, could be an allusion to that story.

Irrespective of that, Rahab then proceeds to help the spies escape capture from the King of Jericho, an act of civil disobedience. She offers a testimony as an explanation for her actions, that she knows that God has given the Israelites the land and that the inhabitants of Jericho “melt in fear” before them.

It is only the word of Rahab that the spies report back. Without Rahab’s help, they would not have returned to give any report. This story, then, acknowledges Rahab as a hero and helper of the Israelite people. She is the only named character in that whole account.

The New Testament goes well beyond that!

In Matthew 1:5, Rahab is cited as the mother of Boaz (who married Ruth), and therefore the great-great-grandmother of King David. If that isn’t significant enough, that makes her a descendant of Jesus!

Hebrews 11:31 lists Rahab among the ‘heroes of faith’, along with the likes of Noah, Abraham and Moses! That’s some esteemed company.

It’s always intriguing when the bible chooses to celebrate the involvement of women in a world which was so heavily patriarchal. Rahab, in particular, is described as a prostitute. Her being a prostitute has no bearing on the rest of the story really, but it seems to tell us that God is using all sorts of people, and often the ones you might expect the least!

I wonder if the same might still be true today…