Scripture

Judges 13:1-8, 24-25

The woman bore a son, and named him Samson. The boy grew, and the LORD blessed him.  The spirit of the LORD began to stir him. —Judges 13:24-25

WALK IN GOD’S PATH

13:1. "The Israelites again did what was evil in the sight of the LORD, and the LORD gave them into the hand of the Philistines for forty years.

2 There was a certain man of Zorah, of the tribe of the Danites, whose name was Manoah. His wife was barren, having borne no children. 3 And the angel of the LORD appeared to the woman and said to her, "Although you are barren, having borne no children, you shall conceive and bear a son. 4 Now be careful not to drink wine or strong drink, or to eat anything unclean, 5 for you shall conceive and bear a son. No razor is to come on his head, for the boy shall be a nazirite to God from birth. It is he who shall begin to deliver Israel from the hand of the Philistines." 6 Then the woman came and told her husband, "A man of God came to me, and his appearance was like that of an angel of God, most awe-inspiring; I did not ask him where he came from, and he did not tell me his name; 7 but he said to me, 'You shall conceive and bear a son. So then drink no wine or strong drink, and eat nothing unclean, for the boy shall be a nazirite to God from birth to the day of his death.'"

8 Then Manoah entreated the LORD, and said, "O LORD, I pray, let the man of God whom you sent come to us again and teach us what we are to do concerning the boy who will be born."...

24 The woman bore a son, and named him Samson. The boy grew, and the LORD blessed him. 25 The spirit of the LORD began to stir him in Mahaneh-dan, between Zorah and Eshtaol.

Of all the judges, Samson would be voted most likely to succeed. Something about the other judges made them unlikely heroes. Ehud was left-handed. Deborah was a woman. Gideon was the runt of his family litter. Through all of those judges, God chose human weakness to show God's strength. With Samson, however, things are different from the start. God makes clear even before Samson is conceived that he will be set apart for service. The other judges, plucked from their ordinary lives, are thrust into major positions of leadership and responsibility, without any apparent instruction. Samson, however, is to be groomed from birth.

Even with the best preparation, and all the physical advantages one could want, Samson has a fatal weakness. He relied on his own might, took for granted that his power would be there when he needed it, and lost sight of his dependence on God.

In the Scriptures written and shaped within a patriarchal society, the mere mention of a woman should immediately draw our attention. Even though the wife of Manoah remains unnamed, she will become the mother of Samson. She receives a visit from the angel of the Lord. The news the angel delivers is joyous; though she is barren, she will conceive and bear a son. The advice for prenatal care hardly sounds novel to us—no alcohol, and watch what you eat! But from the beginning, everything is to be different. The barren woman will bear a child, and that child will be set apart as a Nazirite to God from birth.

In Num. 6:1-21, the Lord tells Moses all the rules that Nazirites must follow—abstaining from any product of the vine, avoiding objects that are unclean, and not cutting their hair for the duration of their vow. This last requirement made known to all that the Nazirite had made vows to be separate and consecrated to God. One became a Nazirite by taking a voluntary vow to the Lord, and by following these regulations. There was a set period for this vow, and a ceremony and sacrifice to be made at its completion, including a ritual shaving of the head. Nazirites voluntarily responded to God's call. Samson, however, was called from before conception to be a Nazirite, and rather than having a set period of consecration, he was to be a Nazirite for his whole life.

God's interaction with and instructions for Samson's parents parallel two other stories of barren women who conceived. In 1 Samuel, Hannah goes to the temple to offer prayers for a child, promising to give him to the Lord as a Nazirite for all his days. Her prayers are answered. Hannah conceives and gives birth to Samuel. She and her husband Elkanah bring him to the temple to live as a Nazirite for his whole life. In the Gospel of Luke, we read about the visit of the angel Gabriel to Zechariah in the temple, telling him that his elderly wife Elizabeth would conceive a son who would be great in the eyes of the Lord. From birth, these children were set apart for special service, and special service required special preparation and dedication by parent and child.

God called and claimed Samson. The Lord had told his mother that Samson would deliver his people from the Philistines, but did she have any idea that the deliverance would also result in his death? She did what she was called to do, though. She followed the prenatal directions and raised Samson as God instructed. Maybe something went wrong along the way. Samson became demanding and arrogant, and he had quite the temper! He fought the Philistines, and never lost a battle, but his battles were fueled by anger and revenge.  Though he is born, marked by God, and called to be a Nazirite, he does not live up to his potential.

The Lord raised previous judges to leadership after the people cried out to the Lord. Before Samson was born, no one cried out -to the Lord. It is as if they didn't remember how. Other judges used their office to rally the people to stand up to the enemy. Samson didn't command the same loyalty. The people betrayed Samson, tied him up, and handed him over (Judg. 15:9-13). Rather than showing the people the way to serve God, Samson serves his own ends. He fights the Philistines out of revenge. Samson brings no peace to the land.

No one wins when battles are fought over pride and hard-hearted revenge. God's final will and purpose will ultimately be accomplished, but we will miss many opportunities if we are not willing to set aside differences. God loves us even when we don't do things right. In this story, God sent a judge to deliver the people from the Philistines, even though they didn't ask. To be a community that acts like it knows God, the church must continue to reach out to people even when they have wronged it. Through forgiveness, the church shows the world what godly rest is.

QUESTIONS FOR REFLECTION

How did your parents nurture your sense of belonging to God?

Samson was quite a departure from the judges that preceded him. What do his call and his service teach us about Cod's action in the world?

Unlike the other judges raised up by God, Samson experiences defeat and shame. It ultimately leads to his final victory, even as he is humbled, but when he is captured, the Philistines give thanks to their gds for the victory. Can we see any purpose for this defeat and humiliation? Are there times when God might use defeat in our lives?

PRAYER

God our Parent and Guardian, we acknowledge that all life comes from you, and all life returns to you. Help us to nurture the children of your church, even while we recognize that they already belong to you. Give us wisdom as a community of faith to develop and encourage leaders, to help provide the training and preparation that will equip them for your service and ministry. We ask this in the name of your Son, our Savior Jesus Christ. Amen.

Compiled from The Present Word and Congregational Ministries Publishing is not liable for for the content of this Bible Study and Blog.

From The Present Word © 2011 Congregational Ministries Publishing. Used by permission.
 

Scripture: Judges 10:10-18

 [The Israelites] put away the foreign gods from among them and worshiped the LORD; and he could no longer bear to see Israel suffer. —Judges 10:16

RETURN TO OBEDIENCE

10:10  So the Israelites cried to the LORD, saying, "We have sinned against you, because we have abandoned our God and have worshiped the Baals." 11 And the LORD said to the Israelites, "Did I not deliver you from the Egyptians and from the Amorites, from the Ammonites and from the Philistines? 12 The Sidonians also, and the Amalekites, and the Maonites, oppressed you; and you cried to me, and I delivered you out of their hand. 13 Yet you have abandoned me and worshiped other gods; therefore I will deliver you no more. 14 Go and cry to the gods whom you have chosen; let them deliver you in the time of your distress." 15 And the Israelites said to the LORD, "We have sinned; do to us whatever seems good to you; but deliver us this day!" 16 So they put away the foreign gods from among them and worshiped the LORD; and he could no longer bear to see Israel suffer.

17 Then the Ammonites were called to arms, and they encamped in Gilead; and the Israelites came together, and they encamped at Mizpah. 18 The commanders of the people of Gilead said to one another, "Who will begin the fight against the Ammonites? He shall be head over all the inhabitants of Gilead."

The Lord speaks directly to the people of Israel in a dramatic confrontation. The people confess that they have turned away and abandoned God—they have failed to love, honor, and serve God. They have also worshiped other gods. This is the only cycle in the book of Judges in which Israel's repentance is made explicit.

God's potential for delivering the community is beyond question; repeatedly, God has delivered the Israelites from bondage. God's response in Judg. 10:11-12 reminds the Israelites of some of those instances of deliverance. Our passage raises some other questions, however. Does God's forgiveness have a limit? That seems to be the case in Judg. 10:13 when God says, "I will deliver you no more." However, forgiveness is granted (and many times after that), a fact that raises another question—can God's mind be changed by repentance?

This question is raised also in the book of Jonah. The king mandates repentance: "Who knows? God may relent and change his mind" (Jonah 3:9). "When God saw what they did ... God changed his mind about the calamity that he had said he would bring upon them; and he did not do it" (v. 10). The word that indicates God's change of heart here is nacham, the same word used in Judges 2:18 to describe God's forgiveness and compassion in bringing deliverance through the judges of Israel.

Throughout the book of Judges, the people get worse and worse. Here they repent. Are they simply trying to buddy up to God, in order to get what they want? God is not convinced. God knows all the terrible things the Israelites have done. God has often pulled them out of the gutter. Ultimately, God's compassion wins out over condemnation.

Up to this point in the cycles of oppression and deliverance, God's deliverance is driven by God's compassion, not by the repentance of the people. The repentance has followed deliverance. Here, however, repentance precedes and even seems to be the impetus toward God's deliverance. True confession leads to true repentance, and this genuine return to God rouses God's compassion for the people. The people change their ways, putting away foreign gods and turning to the Lord.

It is easy to feel defeated by the cycle of repentance and forgiveness in our own lives and in the lives those around us. When we experience a mountaintop change in our lives, we expect it to last. But discipleship is a daily journey. When we get off track, it's almost enough to make us want to get off the trail and hitch a ride back to our old familiar places. The church is in the compassion business. We all go through cycles of obedience and disobedience, falling into our old patterns repeatedly. Ultimately, realizing how much grace we all need, we can become a more compassionate people, in our newfound humility.

There is every indication in this text that God did not think that Israel's repentance would last this time either. God, moved with compassion, cannot allow the Israelites to suffer, even if they are just going to start the cycle all over again. Our communities need to remember that people will always need the church because there will always be more brokenness.

QUESTIONS FOR REFLECTION

What is your understanding of repentance and forgiveness? How are grace and pardon communicated in your community of faith?

Do you think God's forgiveness has a limit? If so, what might that be? Could God have been unchanged by the cries and repentance of the Israelites?

 Does our repentance change God's heart?

PRAYER

Faithful and loving God, we confess that we are not different from the Israelites who continually turn away from you. Left to our own devices, we slip back into comfortable patterns, we follow the call of the world, and we pursue desires that lead only to emptiness! Thank you for your love and forgiveness. Help us to receive the grace that you give us so freely and so lovingly, and empower us to extend your grace and love to all the Israelites of the world. We ask this in Jesus' name. Amen.

Compiled from The Present Word and Congregational Ministries Publishing is not liable for for the content of this Bible Study and Blog.

From The Present Word © 2011 Congregational Ministries Publishing. Used by permission.

Scripture: Judges 7:2-4, 13-15; 8:22-25
When Gideon heard the telling of the, dream and its interpretation, he worshiped; and he returned to the camp of Israel, and said, "Get up; for the LORD has given the army of Midian into your hand." —Judges 7:15

LET GOD RULE
7:2 The LORD said to Gideon, "The troops with you are too many for me to give the Midianites into their hand. Israel would only take the credit away from me, saying, 'My own hand has delivered me.' 3 Now therefore proclaim this in the hearing of the troops, 'Whoever is fearful and trembling, let him return home.'" Thus Gideon sifted them out; twenty-two thousand returned, and ten thousand remained. 4 Then the LORD said to Gideon, "The troops are still too many; take them down to the water and I will sift them out for you there. When I say, 'This one shall go with you’ he shall go with you; and when I say, 'This one shall not go with you,' he shall not go." 13 When Gideon arrived, there was a man telling a dream to his comrade; and he said, "I had a dream, and in it a cake of barley bread tumbled into the camp of Midian, and came to the tent, and struck it so that it fell; it turned upside down, and the tent collapsed." 14 And his comrade answered, "This is no other than the sword of Gideon son of Joash, a man of Isiael; into his hand God has given Midian and all the army." 15 When Gideon heard the telling of the dream and its interpretation, he worshiped; and he returned to the camp of Israel, and said, "Get up; for the LORD has given the army of Midian into your hand." 8:22 Then the Israelites said to Gideon, "Rule over us, you and your son and your grandson also; for you have delivered us out of the hand of Midian." 23 Gideon said to them, "I will not rule over you, and my son will not rule over you; the LORD will rule over you." 24 Then Gideon said to them, "Let me make a request of you; each of you give me an earring he has taken as booty." (For the enemy had golden earrings, because they were Ishmaelites.) 25 "We will willingly give them," they answered. So they spread a garment, and each threw into it an earring he had taken as booty.

Chapters 6 and 7 of Judges present a wonderful interplay between God and Gideon. Gideon is a runt in every way; he is the least of his family, and his family is the weakest clan in the tribe of Manasseh. An angel appears to Gideon and assures him that the Lord is with him, and calls him a mighty warrior, even as Gideon is hiding in a wine press. Gideon responds, "If the LORD is with us, why then has all this happened to us? And where are all his wonderful deeds that our ancestors recounted to us?" (6:13). Gideon gathers troops to prepare for battle. Judges 7:3 indicates that there were 32,000 troops, but this is likely a mistranslation of the word eleph, which can mean a thousand. However, it is commonly used to indicate a certain number of people in a company of troops under one leader, varying from five to fourteen men. Rather than 32,000 troops, we should understand this to be thirty-two military units, totaling no more than three hundred soldiers. The original Hebrew version of this final scene of troop reduction is obscure and doesn't answer the question of whether the stronger or weaker warriors remained to fight. Those who lap like dogs are chosen. Whether they were the stronger or weaker war- riors is not important; the point is that Gideon's force is so small and powerless that victory can come only from the hand of God.

  After all that God has done, the Israelites ask Gideon to rule them as their deliverer. Gideon properly responds that dominion is not his, but the Lord's, and that the Lord has dominion. Yet, Gideon asks each one in the group to give one earring from what they have collected in their victory, and using this gold he makes an ephod—a fancy garment worn, only by a chief priest. He places the ephod in his hometown, and we read, "All Israel prostituted themselves to it there, and it became a snare to Gideon and to his family" (8:27). Of all the judges thus far, Gideon has had the most interaction with the Lord, the best reason of any to worship God alone, and yet he is the first judge who is still alive when the people return to idolatry, worshiping an idol of Gideon's own making. The one who destroyed his own father's altar to Baal has constructed a new altar that becomes the ruin of his family.

Gideon is minding his own business doing his duties when God calls him to lead a revolution. Gideon feels inadequate, and he was. He didn't have any particular gifts for military strategy or physical achievement. We don't even know if he believes in God! Gideon raises a good question: if the Lord is with us, then why does our life stink? It's a good question.

Gideon's skepticism is understandable. He wants to put God to the test. Especially when we feel that God is calling us to do something difficult, or something that we might not want to do, we test God, too. "OK, God, if you want me to go to seminary..." "God, if you want me to become an elder,..." "God; if you want me to..." Gideon sees sign after sign that God is with him, and that God is calling him to break the yoke of oppression of the Midianites. Wouldn't it be nice if we could put out our own fleeces to discern God's will.

We want clear signs from God. We are eager to see signs in many things—fortune cookies, horoscopes, and dreams. We might even open our Bibles to a random page in hopes of hearing God's specific answer to our questions! We believe that God is still speaking to us today, but with all of the voices around us, how do we discern? How do we learn to listen and follow God's lead? For one thing, we need to put ourselves in positions in which we are poised to hear. We need to study Scripture, pray, and worship. We need to be in community and in conversation with other people of faith. We need to talk with people who know us well.

One major lesson we can learn from Gideon's story is the importance of following God's will through discernment and testing. Another lesson from the story is that we must rely not on our own strength or wisdom, but on God's strength and wisdom. We learn from Gideon's example that God comes to us in our weakness, and often uses precisely, our weaknesses to show God's strength. When God calls us to do the impossible, it is accomplished only through God's strength.

God might winnow our resources, thereby opening us to experience God's presence in a way that otherwise wouldn't be possible. If we have all the strength and resources that we need, we might pat ourselves on the back without seeing God's hand at work. When we are following God's will, we will be called to do things that we cannot do on our own. Like Gideon, we must always remember to give God the glory, rather than holding up our own hands in victory.

QUESTIONS FOR REFLECTION
Why would you follow Gideon, the self-described weakest link?
We might not be called to thin out the troops, but what if we were called to thin out other needed resources? Would we have faith to give to God out of our retirement savings?
What are ways that we seek to discern God's will for our lives today?
How do we know where God is calling us to act?
How do we stay on guard against the temptation to make a name for ourselves, or to leave our mark rather than God's mark?

PRAYER
Loving God, you have created us and called us by name, and we are yours. Prepare us to answer your call in our lives, whatever that may be. We thank you for the gifts and talents that you have given us, and we pray that we would use them to your glory. Keep us ever vigilant to serve you above all others. Amen.

Compiled from The Present Word and Congregational Ministries Publishing is not liable for for the content of this Bible Study and Blog.

From The Present Word © 2011 Congregational Ministries Publishing. Used by permission.

Scripture Judges 2:11-19
They did not listen even to their judges; for they lusted after other gods and bowed down to them.
—Judges 2:17

LISTENING TO GOD’S JUDGES
2:11 Then the Israelites did what was evil in the sight of the LORD and worshiped the Baals; 12 and they abandoned the LORD, the God of their ancestors, who had brought them out of the land of Egypt; they followed other gods, from among the gods of the peoples who were all around them, and bowed down to them; and they provoked the LORD to anger. 13 They abandoned the LORD, and worshiped Baal and the Astartes. 14 So the anger of the LORD was kindled against Israel, and he gave them over to plunderers who plundered them, and he sold them into the power of their enemies all around, so that they could no longer withstand their enemies. 15 Whenever they marched out, the hand of the LORD was against them to bring misfortune, as the LORD had warned them and sworn to them; and they were in great distress.

16 Then the LORD raised up judges, who delivered them out of the power of those who plundered them. 17 Yet they did not listen even to their judges; for they lusted after other gods and bowed down to them. They soon turned aside from the way in which their ancestors had walked, who had obeyed the commandments of the LORD; they did not follow their example. 18 Whenever the LORD raised up judges for them, the LORD was with the judge, and he delivered them from the hand of their enemies all the days of the judge; for the LORD would be moved to pity by their groaning because of those who persecuted and oppressed them. 19 But whenever the judge died, they would relapse and behave worse than their ancestors, following other gods, worshiping them and bowing down to them. They would not drop any of their practices or their stubborn ways.

Commenting that something is like a broken record may seem like a quaint figure of speech to folks today who get their music from CDs or downloads, not on vinyl. But there is no better way to describe the book of Judges; it plays like a broken record. The people turn away from God and worship idols. God's anger is kindled, and the people fall to other geopolitical powers. In their oppression and misery, they cry out to God, who raises up a judge to deliver them. The judge delivers, the people rejoice, and for a little while things are OK. Until once again, the people turn away from God and start worshiping the idols.

The book of Judges gives us glimpses of communities in flux. We see what happens when communities follow good leaders who are called by God. We also see what happens when communities follow leaders into error. We see what happens when communities are organized and disorganized. We see what happens when communities worship false gods, or try to take matters into their own hands. We see what happens when communities benefit from God's protection and deliverance, and what happens when they forget who they are; whose they are, and how they got to where they are. In all of these changes, we see the same old cycle, playing repeatedly like a broken record.
After the death of Joshua, and through the time of Samuel, elders led the tribes of Israel. In difficult times, judges were raised up by the Lord. The judges were usually military leaders who deal with one or a few tribes. A few judges, such as Deborah and Gideon, had broader leadership roles that also provided for some periods of unity among the tribes.

Like Joshua, the book of Judges covers the conquest of 'the land of Canaan, but a different picture emerges. In Joshua, the conquest is quick, decisive, and complete. The conquest as presented in the book of Judges matches more accurately the archaeological evidence that tells a story of a much more gradual move into the land, gained in small battles with some wins and some losses.

This passage from Judges reminds us of Moses' ongoing conversation with God about the people whom he has been called to lead out of Egypt, Perhaps Moses expected a hero's welcome from the Israelites, but when Pharaoh increased their burden, the people turned against Moses, and Moses turned to God, saying, "O LORD, why have you mistreated this people?" (Ex. 5:22}. Each time, when the going got tough in the wilderness, the people turned and blamed Moses, and Moses would turn to the Lord, asking, "What shall I do with this people?" (Ex. 17:4). Moses calls them stiff-necked, and addresses them as rebels. How can anyone be expected to lead a group like that?

Now, a couple of generations after Moses, the Israelites ' still have difficulties following the leader. God raises judges to deliver the people, but the people don't want to follow the judges. They might change their behavior for a little while, but before long, they were up to their old behavior. They want to go their own way, to pursue their lusts and desires. It is interesting that the people are so resistant to submitting to the leadership that God provides, and yet they are quick to give submission—gladly—to idols of their own choosing. It isn't a simple matter of rebellion against authority; the people submit to the authority of false gods, even as they shake off the yoke of the one who has delivered them repeatedly. As the Israelites fight submission to God's will through the direction of the leaders that God had raised up, the result is that they end up under a much worse oppression—foreign rule.

We may not make idols out of wood or worship the Baals and Astartes, but many things in our world call us to devotion. The people of Israel were reminded repeatedly that the God of their ancestors had brought them out of Egypt. They lived with the call, "Love the LORD your God with all your heart, and with all your soul, and with all your might." Like the people of Israel, we do not do this well because we allow these words to become background noise to the other demands on our life. The desires that lead us away from a grateful relationship with God are like a slippery slope. The more out of practice in worshiping God we are, the easier it is for us to neglect God's claims on our lives.

QUESTIONS FOR REFLECTION
The people of Israel repeated the pattern above like a broken record, and they didn't seem to learn their lessons. What kind of patterns do we see in the church, or in our own lives, where we fail to learn our lessons and keep repeating the same mistakes?
What are the false gods that we lust after today? How does our desire to pursue those things result in our own oppression or submission to external powers?
Is submission to God's will restrictive or freeing?

PRAYER
Almighty God, we confess that we are often stiff-necked and rebellious. We are difficult to lead, and we have not always followed the leaders who you have called to serve. Help us to submit to your will and, through submission to you, unite us in community so that we may follow your call, to discipleship and ministry and be the body of Christ that you have gathered us to be. Amen.


Compiled from The Present Word and Congregational Ministries Publishing is not liable for for the content of this Bible Study and Blog.

From The Present Word © 2011 Congregational Ministries Publishing. Used by permission.

Scripture
Joshua 7:1, 10-12, 22-26
The Israelites broke faith in regard to the devoted things: Achan …, of the tribe of Judah, took some of the devoted things; and the anger of the LORD burned against the Israelites.
—Joshua 7:1

GOD REACTS TO DISOBEDIENCE
10 The LORD said to Joshua, "Stand up! Why have you fallen upon your face? 11 Israel has sinned; they have transgressed my covenant that I imposed on them. They have taken some of the devoted things; they have stolen, they have acted deceitfully, and they have put them among their own belongings. 12 Therefore the Israelites are unable to stand before their enemies; they turn their backs to their enemies, because they have become a thing devoted for destruction themselves. I will be with you no more, unless you destroy the devoted things from among you."

22 So Joshua sent messengers, and they ran to the tent; and there it was, hidden in his tent with the silver underneath, 23They took them out of the tent and brought them to Joshua and all the Israelites; and they spread them out before the LORD. 24 Then Joshua and all Israel with him took Achan son of Zerah, with the silver, the mantle, and the bar of gold, with his sons and daughters, with his oxen, donkeys, and sheep, and his tent and all that he had; and they brought them up to the-Valley of Achor. 25 Joshua said, "Why did you bring trouble on us? The LORD is bringing trouble on you today." And all Israel stoned him to death; they burned them with fire, cast stones on them, 26 and raised over him a great heap of stones that remains, to this day.

One of the longest-held misconceptions about God is that God inflicts human beings with disease and misfortune because of their sins. When Job's friends went to comfort him, they gave him advice filled with presuppositions that God aims at getting even with human beings for their mistakes. Two of the questions we may have when we read Scripture texts like this are: "Does God punish us for disobedience like this?" Moreover, "Why does an entire family and even the entire nation of Israel suffer for one person's disobedience?"

However, this scripture is about disobedience, not sin. Out of God's generosity, God promises to give land to Israel. They cannot take anything by the work of their own hands. All the credit must go to God. We are designed for dependence on God, remembering that all good things come from God. The story is about idolatry and breaking the bonds of idolatry in the life of people of God. By taking the loot, Achan takes credit where the credit is rightfully due God. There is no room for this in the life of God's people.

This Scripture asks a question of the Israelites' devotion. Will their devotion go to God? Or will their devotion go to the things they can grasp? Achan's unfaithfulness contrasts the story of Rahab's faithfulness. Rahab was hospitable to the people of Israel when she hid the spies and acted out of obedience to God. She gave up her city of Jericho, so that Israel could receive it from God. Though she was a citizen of the city, she let go of it, recognizing that God had given it to Israel. Achan, however, acted out of disobedience, taking spoil from the city.

The spoils of war would normally go to the victors, but they are off limits to the soldiers of Israel. They are "dedicated" or “devoted” to God. By refusing to take the spoils, the soldiers communicate that they do not deserve the spoils. This prohibition is called “the ban.” Achan's grasping for the spoils is an act that robs God of credit. Because he misuses his opportunity, Achan brings down his entire family with him. By removing and all things associated with him, Israel rids itself of this instance of idolatry, and is restored to a relationship with God as deliverer.

Sin can be defined in many ways, but a simple definition is that it is anything that disrupts our relationship with God or with each other. We were created to be in harmonious relationship with God and with all of creation, and anything that violates those relational bonds tears at the fiber of creation. God had instructed the Israelites in a particular way, and Achan disobeyed. By hiding the items, he was essentially lying to God, indicating how ruptured his relationship was with the Most Holy. His original transgression was perhaps not bad, but rather than seeking forgiveness and reconciliation, his silence indicated how far he had turned his back on God. God is a merciful God who had shown mercy many times before to the Israelites. Achan did not repent and ask God for mercy but had already turned away from God, and his punishment was death.

Disobedience in the community harms the whole community. It signifies broken relationships between God and between the other members of the community, and that is no small thing. Thirty-six Israelites died in the loss at Ai, and the people lost faith. Achan's disobedience was personal, but it had communal consequences. God was with the people, but the people had to do their part—to follow the few instructions that God had given them, and to always turn toward God. It was a hard lesson that the Israelites had to keep learning, and one that we continue to learn today.
Our lives should be set apart, dedicated to God. We all have idolatrous tendencies, but when these ways are handed over to God, we can dedicate our lives to what counts.

QUESTIONS FOR REFLECTION
Is it a new idea to think of an idol as anything that we give ultimate status to?
What are some ways that we find it hard to devote our lives to God?
What are some ways that we can be more devoted to God?

PRAYER
O Lord God, we know that our hearts are divided. We often use our time, talents, and resources to make little kingdoms for ourselves. We hide things and become devoted to them instead of devoting those things to you. Show us a better way to live. Help us to remember that while the things that we want are good things, they are not the ultimate thing. Remind us again that you are our creator who has given us everything. Grow in us a trust for you and enable us to remember to devote all things to you.


Compiled from The Present Word and Congregational Ministries Publishing is not liable for for the content of this Bible Study and Blog.

From The Present Word © 2011 Congregational Ministries Publishing. Used by permission.

Scripture
Joshua 6:2-3, 4b, 12-20b
At the seventh time, when the priests had blown the trumpets, Joshua said to the people, "Shout! For the LORD has given you the city."
—Joshua 6:16

GOD IS VICTORIOUS
6. The LORD said to Joshua, "See, I have handed Jericho over to you, along with its king and soldiers. 3. You shall march around the city, all the warriors circling the city once. Thus you shall do for six days with seven priests bearing seven trumpets of rams' horns before the ark. On the seventh day you shall march around the city seven times, the priests blowing the trumpets." ... ,
12. Then Joshua rose early in the morning, and the priests took up the ark of the LORD. 13. The seven priests carrying the seven trumpets of rams' horns before the ark of the LORD passed on, blowing the trumpets continually. The armed men went before them, and the rear guard came after the ark of the LORD, while the trumpets blew continually. 14. On the second day they marched around the city once and then returned to the camp. They did this for six days. .
15. On the seventh day they rose early, at dawn, and marched around the city in the same manner seven times. It was only on that day that they marched around the city seven times. 16. And at the seventh time, when the priests had blown the trumpets, Joshua said to the people, "Shout! For the LORD has given you the, city. 17. The city and all that is in it shall be devoted to the LORD for destruction. Only Rahab the prostitute and all who are with her in her house shall live because she hid the messengers we sent. 18. As for you, keep away from the things devoted to destruction, so as not to covet and take any of the devoted things and make the camp of Israel an object for destruction, bringing trouble upon it. 19. But all silver and gold, and vessels of bronze and iron, are sacred to the LORD; they shall go into the treasury of the LORD." 20. So the people shouted, and the trumpets were blown. As soon as the people heard the sound of the trumpets, they raised a great shout, and the wall fell down flat; so the people charged straight ahead into the city and captured it.

How many songs have the word Shout! in the lyrics? There is the Isley Brothers' "Shout!" a completely different "Shout” by Tears for Fears, and "Twist and Shout" by the Beatles, to name a few from pop music. There are a number of contemporary Christian songs that "Shout!"; "Shout to the Lord/' /'Shout to the King," "Shout for Joy," and more. The precedent is certainly biblical, as we see many songs with shouting in the book of Psalms, including Ps. 47, 66, and 81. You can hardly write the word shout! without the exclamation point after it. It is more than a simple crying out; to shout is to proclaim victory and triumph. The shout is a sound of celebration. In our passage from Joshua, it is also a weapon of war. Each time we gather for worship, we have the opportunity to re-create the shouts that we read about in Joshua—shouts that can break down walls, and bind us more closely to God and to each other.

The Lord approaches Joshua and reiterates that the land has been handed over to him as a gift of God. But Israel must go into battle, and they have few options for attacking a walled city like Jericho. Jericho was ready for Israel to attack it. Israel employs none of the typical military strategies; instead, Israel marches around the city. The point is clear: Israel cannot win without God's help.

The details of the march sound much like the ritual worship of Israel. Priests who performed the sacred rituals are present at this battle. They carry the Ark of the Covenant, God's presence, and seven priests continually blow rams' horns. They march around the city once and return to camp each day for six days. On day number seven, they march around the city seven times. The number seven indicates perfection and shows disciplined obedience to the Lord's lead.

On the seventh day, Joshua shows his confidence in God when he tells the people to shout. Shouting in war indicated that the battle was over. The people yell, then the walls come down; all the credit for victory belongs to God. God's strength is shown in lsrael's weakness.

The concern of this text is not whether the Israelites should be warring with the people around them. Instead, it is concerned with Israel's faithfulness to God. The tribes of Israel constantly face the temptation to serve themselves and make false gods. In the life of Israel, there can be only one ultimate concern, serving the Lord God. As the walls fall down, the soldiers are forbidden from taking anything for themselves. Any gold, silver, or bronze is to be dedicated to the Lord and placed in the treasury. In fact, everything in the city—people, bricks, mortar—must be killed and broken, leaving complete annihilation and destruction. Why? These remain as a monument to all who see to remind everyone that God is victorious.

The people must remember that God occupies the only place of honor in their lives. The Lord is concerned that if any of the things that the soldiers covet are preserved, idolatry will creep into Israel's heart. All that honors God is preserved, notably Rahab, who hid the spies because she recognized that the Lord was superior.

It may be problematic for us to think of God as the author of this kind of violence. Many times in history, people have used God as justification for their wars. The book of Joshua makes no apologies, because the Israelites had no problem justifying this kind of war. Their only question was: "Can we win?" The real point of Joshua is that the Israelites cannot do anything without God's help. They depend on God for their survival and they want to remind themselves to depend on God.

The story of Joshua was useful to the Israelites particularly when they were taken into exile. They meditated on God's past faithfulness, so that they might gain confidence that God would bring them out of exile.

QUESTIONS FOR REFLECTION:
Are there times when you have wanted a particular victory that could come only at the expense of someone else's defeat?
What are some of the problematic issues or questions raised by this story of total conquest?
How does this text shape our understanding of who God is? Does it shape our view of war?

PRAYER
Victorious God, we know that in Jesus Christ you have conquered everything, including war and death. Yet wars and death still plague us today, including those fought in your name. Help us to be peacemakers and reconcilers, to shout for your shalom and healing in the places that are divided and wounded by war. Fill us with your Holy Spirit so that our shouts can bring down the walls of injustice that surround us today. Fill us with the hope that comes only from Christ, and help us to share that hope with a world that is so desperately in need of it. In Jesus' name. Amen.



Compiled from The Present Word and Congregational Ministries Publishing is not liable for for the content of this Bible Study and Blog.

From The Present Word © 2011 Congregational Ministries Publishing. Used by permission.

Scripture
Joshua 2:3-9, 15-16, 22-24
They said to Joshua, "Truly the LORD has given all the land into our hands; moreover all the inhabitants of the land melt in fear before us."
—Joshua 2:24

GOD PROTECTS
2. Then the king of Jericho sent orders to Rahab, 3. "Bring out the men who have come to you, who entered your house, for they have come only to search out the whole land." 4. But the woman took the two men and hid them. Then she said, "True, the men came to me, but I did not know where they came from. 5. And when it was time to close the gate at dark, the men went out. Where the men went I do not know. Pursue them quickly, for you can overtake them." 6. She had, however, brought them up to the roof and hidden them with the stalks of flax that she had laid out on the roof. 7. So the men pursued them on the way to the Jordan as far as the fords. As soon as the pursuers had gone out, the gate was shut.
8. Before they went to sleep, she came up to them on the roof 9. and said to the men: "I know that the LORD has given you the land, and that dread of you has fallen on us, and that all the inhabitants of the land melt in fear before you. . .."
15. Then she let them down by a rope through the window, for her house was on the outer side of the city wall and she resided within the wall itself. 16. She said to them, "Go toward the hill country, so that the pursuers may not come upon you. Hide yourselves there three days, until the pursuers have returned; then afterward you may go your way."
22. They departed and went into the hill country and stayed there for three days, until the pursuers returned. The pursuers had searched all along the way and found nothing. 23. Then the two men came down again from the hill country. They crossed over, came to Joshua son of Nun, and told him all that had happened to them. 24. They said to Joshua, "Truly the LORD has given all the land into our hands; moreover all the inhabitants of the land melt in fear before us."

Scarlet is a word that carries certain connotations. In Nathaniel Hawthorne's famous novel, the scarlet letter identifies Hester Prynne as an adulterous woman, having borne a child out of wedlock. In the book of Revelation, the color scarlet is tied closely to other negative associations. The Beast is scarlet, and the woman who represents Babylon wears scarlet and purple. Finally, scarlet is referred to along with the riches of the corrupt world.
On the other hand, the lambs' blood smeared on doorposts during the Passover in Egypt is scarlet. The robe Jesus wears after his scourging is scarlet. This color, associated with worldliness and sin, is also associated with salvation of the people. The scarlet cord hanging from Rahab's window may well identify the home of a prostitute, but it is singled out for salvation, not judgment. Rahab makes herself and her household conspicuous for the sake of salvation. The cord that Rahab hangs from her window signifies her trust in God's protection, just as her words recognize God's power and authority.

The name Rahab means to "open up." Rahab "opens up" the land of Jericho for the men; or better said, God opens up the land of Jericho through Rahab the prostitute. Rahab uses her profession as an alibi against any charge of harboring spies. Rahab lies about the men's whereabouts, and it is believable to the king that the spies would visit and then leave. Rahab sends the "pursuers" off track; they leave as it gets dark. Then the gate to the city is shut.
With the gate shut, the spies are in a vulnerable position with Rahab: They cannot escape from the city apart from Rahab's mercy. She could hand them over and be a hero in Jericho. But Rahab sees reality differently. In parts of the story left out from our reading, the men and Rahab make negotiations to spare Rahab's life. "Our life for yours," declare the men in v. 14. There is no indication that Rahab converts to the religion of the men. However, Rahab shares the spies’ respect for the Lord as you can tell from the mutual words of testimony. The Lord is powerful and in control.

This encounter between the men and Rahab is significant because it shows that God keeps promises and that God's protection accompanies those promises. It also shows again that God uses small and insignificant things to accomplish His promises. Rahab is poor in her society, but she takes the opportunity to save herself and her family when she sees that God is powerful and will make Israel victorious. It is possible that Rahab is a cultic prostitute. She possibly uses her prostitution in celebration of the fertility religion so ingrained in the culture of the time. Without crops or offspring, the people perish; fertility is life. In this encounter between Rahab and the spies, Rahab acknowledges a larger God that is Lord above the necessities of life.

The spies found an unlikely messenger in Rahab, a prostitute living on the edge of the city. Joshua sent the spies to view the land, but they hardly get into the walls of Jericho when word spreads that they are there. Rahab risks everything to protect them. The spies don't complete their task; their mission of espionage has failed, except for one thing. When they return to Joshua, they pass along Rahab's prophecy that the Lord has given the land into their hands. Joshua could have questioned the source, but instead he heard Rahab's words for what they were: a message from God, confirmation of God's call to Joshua and the people to go; the land will be given over to them.

It is easy for us to stereotype others, to expect certain things of them because of the way they act, the way they look, the color of their skin, their clothing, their profession, and so on. Unfortunately, it has affected the way Christians have responded to people who are, in some way, "different." A look around most of our churches reveals a major lack of diversity. We tend to offer the warmest welcome to those who are most like us. Even when we extend welcome to others, we tend to expect that they will participate in certain ways in the life of the Church.
Our expectations point to underlying expectations of who God is, how God works in the world, and who God calls to various ministries. No one would have expected Rahab to play the role that she did. No one would have expected God to speak through her to Joshua. But that's exactly what happened. God's activity in the world cannot be contained by our narrow expectations. God's calling of leaders goes far beyond the "usual suspects." As Christians gathered in community, we must seek and welcome all of God's children. We must expect that God will break down our expectations. Just as Rahab opened the word of God to the Israelites, we must expect that God will speak in truly unexpected ways. We might even find that the words that affect us the most come from those we least expect.

Rahab was a prostitute. The text makes no apologies for this. Rahab's name itself is a vivid reminder of her profession. We have some embarrassment over the means that God uses in accomplishing His purpose. But Rahab appears in this story for a reason. She represents those people in society who have no options, the ones who never catch a break. The way the world usually works is that those who have the most get the opportunity to gain more. People like Rahab are not protected. Protection is still important to us. A few years ago, the book The Prayer of Jabez sold like hotcakes. "Oh Lord, that you would expand my wealth...." That is often the way our prayers go, too.

In this story, Rahab gets the opportunity to gain protection for herself. In her place in society, she is not used to protection. She is more likely used to danger. Perhaps we are less likely to be grateful when we feel safe than shocked and angry when something bad happens. Bad things happen all the time. It is not a matter of if bad things happen to people, but when. The place where Christianity is growing the fastest is Africa, where people face the most danger from persecution, disease, dangerous nature, and corrupt governments. Christians in Africa are the least secure and most vulnerable, but by some measure the most faithful.

The men find it strange and out of the ordinary that they survived the ordeal. Their response, "Truly the LORD has given .. . " They respond with worship. Often, we are too quick to blame God and slow to be grateful when things go well.

Part of our shock at Rahab's profession and place in this story is a symptom of a greater problem; we do not do enough to protect and care for people like Rahab. There are people all around us who need advocacy. We are God's hands in this world. God's help and salvation comes from strange and out-of-the-ordinary places, and it is helpful for us to see Rahab as the instrument of mercy, so that we can recognize our own vulnerability and help those who are even more vulnerable. God is the God of mercy and compassion; Jesus Christ puts us all in the same standing before God. We are to look out for each other because Jesus first looked out for us.

QUESTIONS FOR REFLECTION
Was Rahab's occupation a significant piece of this story? Why or why not?
How would you characterize Rahab in this story? What about the spies? Joshua?
How can you see God's protection at work throughout this story?

PRAYER
Almighty God, your care for us surpasses what we can even imagine. Help us to see more clearly the ways that you protect us in our lives. Challenge us to recognize the ways in which we are called to help secure protection for others, especially the most vulnerable who need your protection the most. Give us the strength and courage to trust in you, and help us to step forth in faith, as Rahab did. Amen.


Compiled from The Present Word and Congregational Ministries Publishing is not liable for for the content of this Bible Study and Blog.

From The Present Word © 2011 Congregational Ministries Publishing. Used by permission.