HTC
Summer, 21 August 2016
Joshua
6:15-25 also Joshua 2
"The wind of change at your back"
"The wind of change at your back"
Today we have been assigned a Bible passage which is
difficult to hear. Joshua 6 describes a brutal episode in the dark
and bloody history of the formation of Old Testament Israel. It tells
us about a savage attack on a powerful city, a sudden victory, and
then a sack of the city in which no-one is spared, everything is
destroyed, except for one family who have managed to make a special
arrangement. Harder still for our ears, the horrendous destruction is
described in religious terms: "devoted to the Lord",
utterly destroyed, nothing left. Just Joshua's idea? No:
Deut.20:16-18.
It would be so convenient to ignore this horrific
story.
But if we start by cherry-picking the Bible, missing
out the parts we find difficult, then we'll end up by creating a fake
God, a plastic Jesus, simply a pale imitation of ourselves. That
won't save us.
It is tempting to spiritualize the passage: to say it
symbolizes our spiritual struggle and is not to be thought of as a
real event. And indeed, it appears there is no archaeological record
of the destruction of Jericho at that time (though historians tell me
that the absence of archaeological evidence does not necessarily
imply that an event didn't happen).
But spiritualizing the Bible can be just another way of
cherrypicking the good bits, ending up in the end with a God made in
our own image. That won't save us.
The God who can save us, who can turn our lives
round, is not like us. He is far bigger than we are, far beyond our
understanding.
So what should we do with this passage? As is common in
the Old Testament, we have to listen to the story and then think for
ourselves what it means, what it tells us about God and the people
with whom He deals We have to accept that we may not gain a full
understanding: but we should attend to the Word, listen to the Word,
think honestly about what happens, read Scripture with Scripture and
try to see what God is saying to us when we take this story together
with the Bible as a whole.
One thing we can
say, reading Scripture with Scripture. Our Lord Jesus says "blessed
are the peacemakers ...". Today
is different from those early Old Testament days,
and it would be wrong
for you to go out and sack cities. Don't do it.
1: What makes this story hard?
It's a story about a hugely different and very insecure
world. The people of Israel here are homeless exiles, with no safe
place to go, called out of Egypt, now at everyone's mercy. Read
Joshua 7:8-9 to get a sense of this. The children of Israel are just
one mis-step away from total extinction.
Moreover this is a world in which the conventions are
very different. Historically it has been the case till quite recent
times that if a besieged city didn't surrender, then it could be
completely wiped out when it fell to the besiegers. I don't
understand this, I find it absolutely horrific, but this was the way
things were only a couple of hundred years ago, just as in the time
of our passage.
Our passage describes a dark brutal time, very
different from our own. Today of course things are very different.
Are things entirely different
today? [Syria, Refugees.] We may need to remind
ourselves that our world can be horrendously brutal too. Maybe there
is a lesson here to learn about the darkness within ourselves.
2: What glimmerings of God to we get from this story?
You might ask, what's God doing, associated with such horrible
actions? And indeed that's a question worth asking. Why didn't he
wait until the world became more civilised, more humane, more ...
well, more like us? The answer of the Bible, both Old and New
Testament alike, is that He is ready to take us on just as we are. He
doesn't wait till we pass some qualifying test – He took on the
children of Israel, and equally He is ready to take on us. Don't wait
till you're perfect before you come to God: He's ready for you right
now, just as you are. He was ready to deal with people in the savage
and terrifying world of the early Old Testament, and He is ready to
deal with us right now.
But God is not a softie either. There's a fascinating
little clip at the end of the chapter preceding our passage: Joshua,
the commanding general of the Israelites, is out inspecting the
battleground, doing whatever generals do. Joshua meets a man with a
drawn sword and asks, naturally, whose side is he on? And the answer
is, neither, because the man is the commander of the army of
the Lord and God is on no-one's side. God is not like the children of
Israel, and He is not like us either. He's not "on my side":
the question is, am I on His side?
God is ready to take us on, but He is also demanding,
rather like a really good teacher, or an Olympic coach: He's there
for us, but He's not necessarily there to make our lives easy.
The God revealed to us in the Bible and through our
Lord Jesus Christ is holy. He is not like us; He is the one who can
and does save us, just as we are. He's no plastic imitation: He is
far beyond our understanding. He's the real living God of the whole
Universe. And He is ready to deal with us now.
3: So what about Rahab?
We have to remember, the people in our passage were
very different from us. Clearly Rahab's background was what we'd
regard as dodgy: earning her living as a sex-worker. Amazingly, the
Old Testament is absolutely honest about this and yet tells us about
how she found a place among God's people. Indeed (Matthew 1:5) she
even gets into the family tree of King David and thus of our Lord
Jesus himself. But note: we simply don't know much about her position
in the city of Jericho. Was she exploited? Or was she regarded as
having a high position? The Old Testament doesn't tell us.
Just prior to our passage, two young men came along to
spy out the land for the Israelites, When the king of Jericho heard
about this, he ordered Rahab to turn them over to him. But Rahab
decided to help them and to protect them against discovery and death.
Why did she decide to do this? What made her give up her loyalty to
her city? The passage doesn't answer this question: it leaves it for
us to think about. Was Rahab terrified by the stories of the invading
people of Israel; did she see a chance for her and her family to
escape? Or had she somehow gained a glimmering of a notion of the one
true God, and decided she wanted to follow Him? Or was it a matter of
being angry that the king had ordered her to betray the duties of
hospitality – right through the Old Testament, it is clear how very
important it was to be hospitable to strangers (and maybe we have
something to learn here from this very different world). Whatever,
the Old Testament doesn't reveal Rahab's motives, and maybe the
answer is a mixture of all of these.
But what we do see is a woman who remains faithful to
her guests in the midst of a clash of loyalties, someone who sees a
glimmer of something to do with the Holy God and who wants in,
someone who realizes the time has come for her (and her family) to
change. So she makes a deal with the two young men: she helps them
escape, and they agree to look out for her when the city falls. And
our passage tells us how this happens, how Rahab and her family are
delivered from the horror of the fallen city, and our passage ends
with the sign-off, "and [Rahab] lives among the Israelites to
this day". Despite her dodgy past, Rahab is brought right into
the heart of God's rescue plan for all of us. Despite my dodgy past,
despite yours, the same can be true for you, for me.
4: Take-home points?
We've spent a little
time paying attention to this story. What might be the take-away
points suggested by our passage, and the surrounding story? Here are
some possibilities:
- I shouldn't wait till I'm perfect before I come to God: He's ready for me right now, just as I am, just as God was ready for Rahab.
- God's not on my side: the question is, am I on His side?
- Rahab showed her faith by her commitment to hospitality for the two young men. Is there a divine call here to me, to figure out ways to practice hospitality towards strangers?
Amen.
