Tu’apulelulu Sepitema 30, 2021 

he na‘e tau ‘a Sihova ma‘a ‘Isileli

for the Lord fought for Israel 

Siosiua 10 (Joshua 10)

(v. 13-14) Pea na‘e tatali ‘a e la‘ā, pea na‘e tu‘u ‘a e māhina, Kae‘oua ke tautea honau ngaahi fili ‘e he pule‘anga. ‘Ikai ‘oku tu‘u ‘a e me‘a ko ia ‘i he Tohi ko Sesa? Pea na‘e tu‘u ‘a e la‘ā ‘i he loto langi, pea na‘e ‘ikai te ne fakavave ‘ene ‘alu hifo, ‘o ‘aho kātoa nai. Pea na‘e ‘ikai ha toe ‘aho hangē ko ia ‘i mu‘a pe ki mui, ke fakaongo ai ‘a e ‘Eiki ki he le‘o ‘o ha tangata: he na‘e tau ‘a Sihova ma‘a ‘Isileli.

(v. 13-14) And the sun stood still, and the moon stopped, until the nation took vengeance on their enemies. Is this not written in the Book of Jashar? The sun stopped in the midst of heaven and did not hurry to set for about a whole day. There has been no day like it before or since, when the Lord heeded the voice of a man, for the Lord fought for Israel.

 

Matthew Henry's Concise Commentary on the Bible

Verses 1-6

When sinners leave the service of Satan and the friendship of the world, that they make peace with God and join Israel, they must not marvel if the world hate them, if their former friends become foes. By such methods Satan discourages many who are convinced of their danger, and almost persuaded to be Christians, but fear the cross. These things should quicken us to apply to God for protection, help, and deliverance.

Verses 7-14

The meanest and most feeble, who have just begun to trust the Lord, are as much entitled to be protected as those who have long and faithfully been his servants. It is our duty to defend the afflicted, who, like the Gibeonites, are brought into trouble on our account, or for the sake of the gospel. Joshua would not forsake his new vassals. How much less shall our true Joshua fail those who trust in Him! We may be wanting in our trust, but our trust never can want success. Yet God's promises are not to slacken and do away, but to quicken and encourage our endeavours. Notice the great faith of Joshua, and the power of God answering it by the miraculous staying of the sun, that the day of Israel's victories might be made longer. Joshua acted on this occasion by impulse on his mind from the Spirit of God. It was not necessary that Joshua should speak, or the miracle be recorded, according to the modern terms of astronomy. The sun appeared to the Israelites over Gibeon, and the moon over the valley of Ajalon, and there they appeared to be stopped on their course for one whole day. Is any thing too hard for the Lord? forms a sufficient answer to ten thousand difficulties, which objectors have in every age started against the truth of God as revealed in his written word. Proclamation was hereby made to the neighbouring nations, Behold the works of the Lord, and say, What nation is there so great as Israel, who has God so nigh unto them?

Verses 15-27

None moved his tongue against any of the children of Israel. This shows their perfect safety. The kings were called to an account, as rebels against the Israel of God. Refuges of lies will but secure for God's judgment. God punished the abominable wickedness of these kings, the measure of whose iniquity was now full. And by this public act of justice, done upon these ringleaders of the Canaanites in sin, he would possess his people with the greater dread and detestation of the sins of the nations that God cast out from before them. Here is a type and figure of Christ's victories over the powers of darkness, and of believers' victories through him. In our spiritual conflicts we must not be satisfied with obtaining some important victory. We must pursue our scattered enemies, searching out the remains of sin as they rise up in our hearts, and thus pursue the conquest. In so doing, the Lord will afford light until the warfare be accomplished.

Verses 28-43

Joshua made speed in taking these cities. See what a great deal of work may be done in a little time, if we will be diligent, and improve our opportunities. God here showed his hatred of the idolatries and other abominations of which the Canaanites had been guilty, and shows us how great the provocation was, by the greatness of the destruction brought upon them. Here also was typified the destruction of all the enemies of the Lord Jesus, who, having slighted the riches of his grace, must for ever feel the weight of his wrath. The Lord fought for Israel. They could not have gotten the victory, if God had not undertaken the battle. We conquer when God fights for us; if he be for us, who can be against us?

 Pulelulu Sepitema 29, 2021

Whatever seems good and right in your sight to do to us

fai pe ha me‘a kiate kimautolu ‘oku hā lelei mo totonu

Siosiua 9 (Joshua 9)

(v. 25-26) Pea ko e nō ‘oku ma‘u ‘i ho nima; fai pe ha me‘a kiate kimautolu ‘oku hā lelei mo totonu kiate koe ke fai. Pea ne fai pehē kiate kinautolu, ‘o ne fakahaofi mei he nima ‘o e kakai ‘Isileli, ko ia na‘e ‘ikai te nau tāmate‘i kinautolu. Pea na‘e tu‘utu‘uni ‘e Siosiua ‘i he ‘aho ko ia ke nau nofo ko e kau tā fefie mo ‘utuvai ki he fakataha mo e ‘ōlita ‘o Sihova; pea ‘oku fai ki ai ‘o a‘u ki he ‘aho ni, ‘i he potu ‘oku ne fili ki ai.

(v. 25-26) And now, behold, we are in your hand. Whatever seems good and right in your sight to do to us, do it.” So he did this to them and delivered them out of the hand of the people of Israel, and they did not kill them

G. Campbell Morgan's Exposition on the Whole Bible

The fame and the dread of the people by this time were spreading far and wide. The kings of Canaan, conscious of their danger, formed a league against the oncoming hosts.

However, before they had time to take action, a new peril threatened Israel through the strategy of the Gibeonites. The first mistake made by the princes of Israel in this matter was that they acted alone in receiving the messengers instead of remitting what was a new set of circumstances to God for counsel and guidance.

Moreover, they had been straitly charged to make no covenant with the people of the land. Although it may be urged that they thought in making the covenant with these people they were doing so with those from a great distance, it is yet clear that they approached perilously near direct disobedience.

The deceit being discovered, the action of Joshua was immediate and decisive. He was bound by the letter of his covenant with the Gibeonites, but he condemned them to perpetual servitude, making them hewers of wood and drawers of water. It is interesting to observe that in subsequent history the binding nature of this treaty was recognized and the Gibeonites do not appear anywhere to have made any attempt to corrupt the children of Israel with idolatry.

David Guzik :: Study Guide for Joshua 9

Significantly, there seems to be no complaint from the Gibeonites.  They simply say, "here we are, in your hands; do with us as it seems good and right to do to us."  Essentially, they were happy with the prospect of being incorporated into Israel, and by being made servants of the LORD, even if it was in menial service.

In this, the Gibeonites express the same heart David did in Psalm 84:10: For a day in Your courts is better than a thousand. I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness.

It is essential to see that they did this out of a love for the God of Israel, not out of weakness. Indeed, it was said of Gibeon that all its men were mighty (Joshua 10:2).

 Tusite Sepitema 28, 2021

Do not fear and do not be dismayed

‘Oua te ke manavahē, pea ‘oua te ke tailiili

Siosiua 8 (Joshua 8)

(v. 1-2) PEA folofola ‘a Sihova kia Siosiua, ‘Oua te ke manavahē, pea ‘oua te ke tailiili: ‘ave ‘a e kakai kotoa ‘oku ‘i he tau, pea ke tu‘u hake, ‘o ‘alu ki ‘Ai: vakai kuo u tuku ki ho nima ‘a e Tu‘i ‘Ai, mo hono kakai, mo hono kolo, mo hono fonua: pea te ke fai ki ‘Ai mo hono tu‘i, ‘o hangē ko ho‘o fai ki Sielikō mo e tu‘i ‘o‘ona: ka ko hono koloa pē, mo hono monumanu, te ke vete ma‘amoutolu: fakatoka ha‘amou malumu ki he kolo mei hono feitu‘u ki ko.

(v. 1-2) And the Lord said to Joshua, “Do not fear and do not be dismayed. Take all the fighting men with you, and arise, go up to Ai. See, I have given into your hand the king of Ai, and his people, his city, and his land. And you shall do to Ai and its king as you did to Jericho and its king. Only its spoil and its livestock you shall take as plunder for yourselves. Lay an ambush against the city, behind it.”

G. Campbell Morgan's Exposition on the Whole Bible

As the result of the severity of the discipline exercised in the case of Achan, the nation returned to obedience, and consequently Jehovah immediately uttered the word of reassurance to Joshua and the campaign moved victoriously forward.

The story of the taking of Ai is one of brilliant military strategy. Thus again the fact was brought into prominence that in prosecuting the work of Jehovah there must ever be a recognition of the value and use of the best in human reason. Strategy without obedience is useless. Obedience includes the use of reason, the employment of common sense, and in a campaign such as that on which Joshua was engaged the employment of strategic methods.

Once more the first victories being won and the gates of entrance to the whole country being secured, Joshua paused to fulfil religious duties.

Among the final instructions given to the people by Moses were those which provided for setting up great stones on which the words of the law were to be written, the erection of an altar on Mount Ebal, the offering of sacrifices, and the uttering of the blessings and curses as appointed. These instructions were now being carried out by Joshua.

David Guzik :: Study Guide for Joshua 8

It is often the most difficult to regain lost ground such as Ai.  When we have failed at some point in our Christian lives, we need to know how to get back on track.

This was the first key to regaining victory.  They had to receive encouragement from God.  Though Israel stumbled through Achan's sin as shown in Joshua 7, they dealt with the failure and now had to move on.

What is past is past.  We must deal with it before God in repentance and dying to self, and then look forward to what He has for us right now.

God wants us to use our failures in a good way, to use them as a foundation for great victory in the LORD.

 Monite Sepitema 27, 2021

Consecrate yourselves

Mou tapui kimoutolu

Siosiua 7 (Joshua 7)

(v. 13)  Tu‘u, fakatāpui ‘a e kakai, mo ke pehē, Mou tapui kimoutolu ki he ‘apongipongi: he ko ‘eni ‘a e folofola ‘a Sihova ko e ‘Otua ‘o ‘Isileli, ‘E ‘Isileli, ‘oku ‘i ho lotolotonga ha me‘a kuo tapui: ‘e ‘ikai te ke lava ke tu‘u ‘i he ‘ao ‘o ho ngaahi fili, kae‘oua ke mou hu‘ihu‘i mei homou lotolotonga ‘a e me‘a kuo tapui.

(v. 13) Get up! Consecrate the people and say, ‘Consecrate yourselves for tomorrow; for thus says the Lord, God of Israel, “There are devoted things in your midst, O Israel. You cannot stand before your enemies until you take away the devoted things from among you.”

GOD IS . . . (KO E ‘OTUA´, ‘OKU . . )

 

7.    GOD IS INDEPENDENT  

            KO E ‘OTUA´ ‘OKU TAU‘ATAINA

           Tokāteline

‘I he hono tuʻunga ko e Tokotaha moʻui, ko e ‘Otua´ ko e “matavai ‘o e moʻui” (Saame 36:9).

Uē! vakai, ko au, ko au pē ia,

Pea ‘oku ‘ikai ha ‘otua mo kita:

Ko au ‘oku ou fai ‘a e tāmate, pea u fai mo e fakaola,

Kuo u tā, pea u faito‘o ‘a e lavea;

Pea ‘oku ‘ikai ha taha te ne fakahaofi mei hoku nima.

He ‘oku ou hiki ki langi hoku nima,

Pea u pehē, Tangi ‘eku mo‘ui ‘o ta‘engata.

Kapau te u faka‘alo ‘eku heletā fetapatapaki,

Pea ala ki he fakamaau hoku nima ni,

Te u toki fai sauni ki hoku ngaahi fili,

Pea u ‘atu hono tuha kiate kinautolu ‘oku fehi‘a mai.

(Teutalonome 32:39-41).

 

As a living being, God is "the fountain of life” (Ps. 36:9):

See now that I, even I, am he, and there is no god beside me;

I kill and I make alive; I wound and I heal;

and there is none that can deliver out of my hand.

For I lift up my hand to heaven and swear, As I live forever,

if I sharpen my flashing sword and my hand takes hold on judgment,

I will take vengeance on my adversaries and will repay those who hate me. (Deut. 32:39-41)

‘Oku ne fālute ‘a e kotoa ‘o e moʻui´, pea ko e meʻa moʻui kotoa ‘oku makehe meiate Ia´ ‘oku nau maʻu moʻui meiate Ia. ‘Oku ‘ikai fakafalala ‘a e ‘Otua ki ha me’a ‘i mamani. ‘Oku ne fakatupu, foaki mo pukepuke ‘a mamani ‘i he’ene angalelei. Ko e mo’ui kotoa ‘oku tefito ‘iate Ia pea ‘oku ne toe pule’i mo e mate; ‘oku ne tamate’i pea ne toe fakamo’ui. ‘Oku ne ngaue pea ‘oku mo’ui he ko e ‘Otua mo’ui Ia (‘Aisea 37:17). “He ‘oku ‘iate ia ‘etau mo‘ui, mo ‘etau ngāue, mo ‘etau ‘i ai” (Ngaue 17:28). Koe’uhi ko ‘ene ma’u ‘a e mo’ui mo e ‘ilo kakato ‘iate Ia tokotaha pe, ‘oku ne ma’u ‘a e tumutumu ‘o e mo’ui fonu tapuaki. Ko e mo’ui mo’onia, ko e mo’ui fonu tapuaki ia.

 ‘Oku makehe atu pe ‘a e mo’ui ‘a e ‘Otua, ia mei he tangata. Fakataataa, ko ‘Ene mo‘ui, ‘oku ‘a’ana pe ia, ka ko ‘etau mo’ui, ko e no meiate Ia. Ko ‘ene mo’ui ‘oku ‘ikai ke ngata, he ‘oku lau’itaniti, ‘ikai ha kamata’anga pe ngata’anga - ka ko ‘etau mo’ui ‘oku ngata he ‘oku ‘i ai hono kamata’anga mo hono ngata’anga (‘i he maama ko eni). Ko e mo’ui ‘a e ‘Otua ‘oku haohaoa mo mohu tapuaki ka ko ‘etau mo’ui ‘oku ‘ikai ke pehee. Koe’uhi ko ‘ene mo’ui pe ‘iate Iaa, pea ‘ikai liliu mo lau’itaniti, ‘oku mo’ui faka’angataha pe ‘a e ‘Otua, ka ko kitautolu ‘oku fakautuutu ‘etau mo’ui. Ko e mo’ui ‘a e ‘Otua ‘oku kakato pe ia ‘iate Ia; ‘oku mohu tapuekina, ‘oku poto fakapotopoto, ‘oku ne ‘ilo ‘a e me’a kotoa, mohu ivi mafimafi mo e ha fua. Pea ‘i he’ene pehee, ‘oku mo’ui pe ‘a e ‘Otua ‘i hono mafia, ka ‘oku ‘ikai ke pehee ‘a kitautolu ia. ‘Oku tau lotu ki he ‘Otua ta’engata (Loma 1:23; 1 Timote 1:17; 6:16). ‘Oku tau hoko mai ki he maama ko eni, koe’uhi ko ‘ene tau’ataina ke ne fakatupu kitautolu.

Ko e mo’ui ‘a e ‘Otua, ko e mo’ui ‘oku tau’ataina mo kakato ‘iate Ia pe. Ko e fo’i mo’oni ko eni, ‘oku ne ‘omi ha loto pau’ia kiate kitautolu, ko e tu’unga lau’itaniti, ta’eliliu, ta’engata mo mohu tapuaki ‘o e ‘Otua, ‘oku ne malava ke fakaai ‘etau ngaahi fiema’u kotoa. ‘Io, ‘oku ne malava he ‘oku topono pe Ia ‘iate tokotaha pe. ‘Oku tokoni ‘a e mo’oni ko eni ki he ‘etau mahino’i ‘a e va ‘o e Tamai mo e ‘Alo. 

Doctrine

He is all life, so that all outside him derive life from him. God does not need the world. He creates, gives, and sustains freely. As all life comes from him, he also possesses power over death; he kills and makes alive. In perpetual action, living and moving, he is simply that: the living God (Isa. 37:17). “In him we live and move and have our being” (Acts 17:28; cf. v. 25). Having life and full knowledge in himself, he possesses the ultimate blessed life. True life is the blessed life.

 In several ways, God's life differs from our life. For example, his life is his own, but our life we borrow from him. His life is infinite, being eternal, without beginning or end, but our life is finite, having a beginning and an end (in this world). God's life is perfect and blessed, but ours is imperfect. Because of his self-existence, immutability, and eternity, God lives at once, but we live over time, progressing. His life is all that he is: blessed, wise, all-knowing, all-powerful, and so forth. As a result, God lives necessarily, but we do not. We serve an immortal God (Rom.1:23; 1 Tim. 1:17; 6:16). We come into this world because of his free decision to create.

Divine life necessitates God's all-sufficiency. This vital truth assures us that having an eternally, unchangeably, infinitely, blessedly all-sufficient God frees us from any worry as to whether he can satisfy our needs. Indeed he can, because he remains perfectly satisfied in himself. Such a principle helps us to understand the Father's relationship to the Son.

 Sapate Sepitema 26, 2021

Shout, for the Lord has given you the city

na‘a nau kai ‘a e fua ‘o Kēnani ‘i he ta‘u ko ia

Siosiua 6 (Joshua 6)

(v. 15-16) Pea ‘i he hoko hono ‘aho fitu, na‘a nau ‘a hengihengi ‘i he ma‘a ‘a e ‘aho, ‘o nau ‘alu takai ki he kolo, ‘i hono tu‘utu‘uni ko ia, ‘o tu‘o fitu; ko e ‘aho pē ko ia na‘e tu‘o fitu ‘enau fakatakamilo ‘a e kolo. Pea ‘i he faifai pea hoko hono tu‘o fitu, mo e ifi ‘e he kau taula‘eiki ‘enau talupite, pea toki pehē ‘e Siosiua ki he kakai, Mou kaila; he kuo tuku ‘e Sihova ‘a e kolo kiate kimoutolu.

(v. 15-16) On the seventh day they rose early, at the dawn of day, 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. 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

G. Campbell Morgan's Exposition on the Whole Bible

All the preparation being completed, the hosts of God moved forward as the scourge of God in judgment on the corrupt peoples of the land.

It is impossible to imagine anything more calculated to impress on these hosts their own absolute weakness than the method of their first victory. Those marching hosts and those blatant horns were patently utterly inadequate to the work of capturing a city, and by the standards of all ordinary human methods of warfare they were the instruments of foolishness.

Surely the tremendous lesson thus taught at the beginning was that victory must come not by might and not by power Yet it is equally true that what happened taught these people their absolute invincibility so long as they were trusting and obedient.

The peril of the lust of plunder was before them and they were solemnly warned against yielding to it.

The days passed as the hosts marched, and at last through the folly of the human method the divine power operated and Jericho was captured. The salvation of Rahab illustrates for all time the principle upon which men may be saved. It is faith in God, and here as always faith is seen to be conviction yielded to rather than rebelled against.

David Guzik :: Study Guide for Joshua 6

But it came to pass on the seventh day that they rose early, about the dawning of the day, and marched around the city seven times in the same manner. On that day only they marched around the city seven times. And the seventh time it happened, when the priests blew the trumpets, that Joshua said to the people: "Shout, for the LORD has given you the city!

On the seventh day: This march took place over a period of seven days, meaning that Israel had to have marched on a Sabbath; but this would be a work of God's sovereign grace and power, not of human works.

Shout, for the LORD has given you the city!  The command was given for the people to shout.  After the days of silence, this comes as a recognition that God would now given them what He had promised.  The LORD has given you the city!

 Tokonaki Sepitema 25, 2021

they ate of the fruit of the land of Canaan that year.

na‘a nau kai ‘a e fua ‘o Kēnani ‘i he ta‘u ko ia

Siosiua 5 (Joshua 5)

(v. 12) Pea ‘i he pongipongi, hili ‘enau kai ‘a e ta‘u ‘o e fonua, na‘e tuku ‘a e mana, pea talu ai pē; pea na‘e ‘ikai ke toe ma‘u ‘e ha‘a ‘Isileli ha mana, ka na‘a nau kai ‘a e fua ‘o Kēnani ‘i he ta‘u ko ia.

(v. 12) And the manna ceased the day after they ate of the produce of the land. And there was no longer manna for the people of Israel, but they ate of the fruit of the land of Canaan that year.

Charles Haddon Spurgeon :: Morning and Evening

Israel's weary wanderings were all over, and the promised rest was attained. No more moving tents, fiery serpents, fierce Amalekites, and howling wildernesses: they came to the land which flowed with milk and honey, and they ate the old corn of the land. Perhaps this year, beloved Christian reader, this may be thy case or mine. Joyful is the prospect, and if faith be in active exercise, it will yield unalloyed delight. To be with Jesus in the rest which remaineth for the people of God, is a cheering hope indeed, and to expect this glory so soon is a double bliss. Unbelief shudders at the Jordan which still rolls between us and the goodly land, but let us rest assured that we have already experienced more ills than death at its worst can cause us. Let us banish every fearful thought, and rejoice with exceeding great joy, in the prospect that this year we shall begin to be "for ever with the Lord."

A part of the host will this year tarry on earth, to do service for their Lord. If this should fall to our lot, there is no reason why the New Year's text should not still be true. "We who have believed do enter into rest." The Holy Spirit is the earnest of our inheritance; He gives us "glory begun below." In heaven they are secure, and so are we preserved in Christ Jesus; there they triumph over their enemies, and we have victories too. Celestial spirits enjoy communion with their Lord, and this is not denied to us; they rest in His love, and we have perfect peace in Him: they hymn His praise, and it is our privilege to bless Him too. We will this year gather celestial fruits on earthly ground, where faith and hope have made the desert like the garden of the Lord. Man did eat angels' food of old, and why not now ? O for grace to feed on Jesus, and so to eat of the fruit of the land of Canaan this year!

 Falaite Sepitema 24, 2021

For the Lord your God dried up the waters of the Jordan for you

He na‘e fakamātu‘u ‘e Sihova ko homou ‘Otua ‘a e vai ‘o Soatani ‘i homou ‘ao

Siosiua 4 (Joshua 4)

(v. 21-24) Pea ne lea ki ha‘a ‘Isileli, ‘o pehē, Ka ‘eke ‘e ho‘omou fānau ‘amui ki he‘enau ngaahi tamai, ‘o pehē, Ko e hā ‘a e ngaahi maka ni? Pea te mou fakahinohino ho‘omou fānau, ‘o pehē, Na‘e a‘a mātu‘u pē ‘a ‘Isileli ‘i he Soatani ko ē. He na‘e fakamātu‘u ‘e Sihova ko homou ‘Otua ‘a e vai ‘o Soatani ‘i homou ‘ao, kae‘oua ke ‘osi ho‘omou laka mai, ‘o hangē ko ia na‘e fai ‘e Sihova ko homou ‘Otua ki he Tahi Kulokula, ‘a ia na‘a ne fakamātu‘u ‘i homau ‘ao, kae‘oua ke ‘osi ‘emau a‘a atu. Koe‘uhiā ke ‘ilo ‘e he ngaahi kakai fua pē ‘o māmani, ko e nima ‘o Sihova ko e nima mālohi ia; ka mou ‘apasia ki homou ‘Otua, ‘o lauikuonga.

(v. 21-24) And he said to the people of Israel, “When your children ask their fathers in times to come, ‘What do these stones mean?’ then you shall let your children know, ‘Israel passed over this Jordan on dry ground.’ For the Lord your God dried up the waters of the Jordan for you until you passed over, as the Lord your God did to the Red Sea, which he dried up for us until we passed over, so that all the peoples of the earth may know that the hand of the Lord is mighty, that you may fear the Lord your God forever.”

David Guzik :: Study Guide for Joshua 4

What are these stones?  There was obviously a purpose in the memorial stones for the people of Israel themselves.  It is so easy for us to forget the great miracles God has performed on our behalf.

We don't remember the past great works of God so that we can live in a dreamland of the past, thinking that the best days of our Christian experience are behind us.  We remember them as a point of faith, so we can trust God for greater and greater works in the future, because we have seen and experienced His past faithfulness.

Then you shall let your children know: There was an important purpose for their children, so they would have a point of contact with God's work in the past, and remember that God's work did not begin with them and their time.

That all the peoples of the earth may know the hand of the LORD: There was also a purpose for the world, so they would know that there is a God in heaven who can work miracles, a God they should seek with all their heart.

Tu’apulelulu Sepitema 23, 2021

that they may know that …I will be with you

koe‘uhi ke nau ‘ilo…‘e pehē ‘eku ‘iate koe

Siosiua 3 (Joshua 3)

(v. 7-8) Pea folofola ‘a Sihova kia Siosiua, Ko e ‘aho ni te u kamata ke hākeaki‘i koe ‘i he ‘ao ‘o ‘Isileli kātoa, koe‘uhi ke nau ‘ilo, hangē na‘a ku ‘ia Mōsese, ‘e pehē ‘eku ‘iate koe. Pea te ke tu‘utu‘uni ki he kau taula‘eiki ‘oku ha‘amo ‘a e ‘A‘ake ‘o e Kovinānite, ‘o pehē, Ka mou ka a‘u ki he ngutuvai ‘o Soatani, te mou tu‘u ma‘u pē ‘i Soatani.

(v. 7-8) The Lord said to Joshua, “Today I will begin to exalt you in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you. And as for you, command the priests who bear the ark of the covenant, ‘When you come to the brink of the waters of the Jordan, you shall stand still in the Jordan.’”

* G. Campbell Morgan's Exposition on the Whole Bible*

The first movement in the actual advance of the people into the land was of such a nature as to impress them with e truth of their positive relation to God. There was nothing in this first advance calculated to give them any cause for personal glorying. They came on to the actual soil of Canaan not by deflecting the course of the intervening river nor by bridging it, but by direct divine intervention. Divine power arrested the rushing river and made a highway for them to the other side.

The method of the divine procedure was intended to magnify Joshua in the sight of Israel by demonstrating to them that God was indeed with him as He had been with Moses.

While the act was wholly God's, was performed on the fulfillment of certain conditions by the people. Charged so to do by Joshua, they sanctified themselves and thus made possible the action of God. Moreover, they moved in obedience to His command, setting themselves in array, with the priests leading before the parting of the waters.

The crossing of the Jordan was connected with the center of their life, the divine Presence, which was made evident by the pause of the priests and the Ark in the midst of the river bed while the hosts marched past them into possession.

 

David Guzik :: Study Guide for Joshua 3

This day I will begin to exalt you in the sight of all Israel: As Joshua takes a step of faith, God encourages him all the way.  God always wants to encourage and help along our faith, but we may have our ears closed to His encouragement.

That they may know that as I was with Moses, so I will be with you: God will make Joshua a leader like Moses in the eyes of the people, and He will do it by using Joshua to miraculously lead the people across an impossible body of water.

After Joshua had obeyed the previous guidance, based on faith and his understanding of God's word, now God gives him more specific instructions: when you have come to the edge of the water … you shall stand in the Jordan.

 Pulelulu Sepitema 22, 2021

the scarlet cord of salvation

Maea kulokula ‘o e fakamo’ui

Siosiua 2 (Joshua 2)

(v. 17-21) Pea lea kiate ia ‘a e ongo tangata, ‘Oku ma fie ta‘ehalaia ‘i ho‘o fuakava ni, ‘a ia kuo ke fakafuakava‘i ai kimaua. Ko eni, ka mau ka omi ki he fonua ni, ko e maea filo kulokula ni te ke fakama‘u ‘i he kātupa, ‘a ia na‘a ke tuku hifo ai kimaua: pea te ke fakataha kiate koe ki fale ‘a ho‘o tamai mo ho‘o fa‘ē, mo ho ngaahi tuonga‘ane, mo e fale kotoa ‘o ho‘o tamai. Pea ka ‘ilonga ha taha ‘e ‘alu ki tu‘a ‘i he matapā ‘o ho fale, ‘e ‘i hono ‘ulu ‘o‘ona ‘a hono toto, ka ko kimaua te ma ‘ata‘atā mei ai: ka ‘ilonga ‘a ia ‘oku ‘iate koe ‘i fale, ko hono toto ‘e ‘i homa ‘ulu, ‘o kapau ‘e ala ha taha kiate ia. Ka ‘o kapau te ke fakahā ‘ema me‘a ni, te ma ‘ata‘atā ai mei ho‘o fuakava, ‘a ia kuo ke fakafuakava ai kimaua. Pea pehē ‘e he fefine, Ke fai pe ‘o hangē ko ia kuo mo lea‘aki. Pea ne tukuange kinaua, pea na ō: pea ne fakama‘u ‘a e maea kulokula ‘i he kātupa.

(v. 17-21) The men said to her, “We will be guiltless with respect to this oath of yours that you have made us swear. Behold, when we come into the land, you shall tie this scarlet cord in the window through which you let us down, and you shall gather into your house your father and mother, your brothers, and all your father’s household. Then if anyone goes out of the doors of your house into the street, his blood shall be on his own head, and we shall be guiltless. But if a hand is laid on anyone who is with you in the house, his blood shall be on our head. But if you tell this business of ours, then we shall be guiltless with respect to your oath that you have made us swear.” And she said, “According to your words, so be it.” Then she sent them away, and they departed. And she tied the scarlet cord in the window.

G. Campbell Morgan's Exposition on the Whole Bible

Forty years before this time the spies had been sent out and had brought back to Moses their reports of the land. Of these, Joshua had been one of the two who had brought back a report revealing their recognition of the power of God.

Now Joshua himself once more sent out spies. The whole story, however, reveals the principle of his sending was very different from that underlying the sending of the spies in the time of Moses. As we saw in considering the Book of Numbers, the occasion then was almost certainly one savoring of unbelief. Here it was the action of faith.

Faith, however, is never foolhardiness. It acts with caution. Joshua's vision of God was no dimmer and his courage was evidenced by his attention to all the details of the coming conflict. Whatever the report of the spies might be, he would go forward, but it was important for him as a military leader to know the condition of affairs.

The men thus sent found all they wanted to know from conversation with Rahab. A comparison of what she said to them with the report which they brought to Joshua (verses Jos 2:9-24 ) will show that their report was in exact accord with what she told them.

Thus these spies returning to Joshua made it evident that the promise of God that no man should be able to stand before him was being fulfilled; for, according to Rahab, "the fear of you is fallen upon us."

Rahab's action was that of faith ( Heb 11:31 ), which was manifested in that she acted on the conviction that had come to her in common with the rest of the people in Jericho concerning this invading army. The men of Jericho shared that conviction but rebelled against it. Rahab recognized the activity of God and yielded to it. That is faith.

 Tusite Sepitema 21, 2021

Be strong and courageous

Ke ke lototo‘a ‘o tu‘u kalikali

Siosiua 1 (Joshua 1)

(v. 5-7) ‘E ‘ikai lava ‘e ha taha ke tu‘u kiate koe lolotonga ho‘o mo‘ui: hangē ko ‘eku ‘ia Mōsese, ‘e pehē ‘eku ‘iate koe: ‘e ‘ikai te u fakatukuhāusia‘i koe, ‘uma‘ā ha‘aku li‘aki. Ke ke lototo‘a ‘o tu‘u kalikali; he ko koe te ke fakahoko ki he kakai ni honau tofi‘a, ‘a e fonua na‘a ku fuakava ai ki he‘enau ngaahi kui ke foaki mo‘onautolu. Kehe pē ke ke lototo‘a, mo ke tu‘u kalikali ‘aupito, ‘o tokanga ke fai ki hono kotoa ‘o e lao, ‘a ia na‘e tu‘utu‘uni atu ‘e Mōsese ko ‘eku sevāniti: ‘oua te ke afe mei ai ki he to‘omata‘u pe ki he to‘ohema, koe‘uhi ke ke fai fakapotopoto ‘i he me‘a kotoa pē te ke ‘alu ki ai.

(v. 5-7) No man shall be able to stand before you all the days of your life. Just as I was with Moses, so I will be with you. I will not leave you or forsake you. 6Be strong and courageous, for you shall cause this people to inherit the land that I swore to their fathers to give them. Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go.

John MacArthur :: Bible Introductions - Joshua

Title

This is the first of the 12 historical books, and it gained its name from the exploits of Joshua, the understudy whom Moses prayed for and commissioned as a leader in Israel (Num. 27:12–23). “Joshua” means “Jehovah saves,” or “the LORD is salvation,” and corresponds to the NT name “Jesus.” God delivered Israel in Joshua’s day when He was personally present as the saving Commander who fought on Israel’s behalf (5:14–6:2; 10:42; 23:3, 5; Acts 7:45).

Author and Date

Although the author is not named, the most probable candidate is Joshua, who was the key eyewitness to the events recorded (cf. 18:9; 24:26). An assistant whom Joshua groomed could have finished the book by attaching such comments as those concerning Joshua’s death (24:29–33). Some have even suggested that this section was written by the High-Priest Eleazar, or his son, Phinehas. Rahab was still living at the time Josh. 6:25 was penned. The book was completed before David’s reign (15:63; cf. 2 Sam. 5:5–9). The most likely writing period is ca. 1405–1385 B.C.

Joshua was born in Egyptian slavery, trained under Moses, and by God’s choice rose to his key position of leading Israel into Canaan. distinguishing features of his life include: 1) service (Ex. 17:10; 24:13; 33:11; Num. 11:28); 2) soldiering (Ex. 17:9–13); 3) scouting (Num. 13, 14); 4) supplication by Moses (Num. 27:15–17); 5) the sovereignty of God (Num 27:18ff.); 6) the Spirit’s presence (Num. 27:18; Deut. 34:9); 7) separation by Moses (Num. 27:18–23; Deut. 31:7, 8, 13–15); and 8) selflessness in wholly following the Lord (Num. 32:12).

Background and Setting

When Moses passed the baton of leadership on to Joshua before he died (Deut. 34), Israel was at the end of its 40 year wilderness wandering period ca. 1405 B.C. Joshua was approaching 90 years of age when he became Israel’s leader. He later died at the age of 110 (24:29), having led Israel to drive out most of the Canaanites and having divided the Land among the 12 tribes. Poised on the plains of Moab, E of the Jordan River and the Land which God had promised (Gen. 12:7; 15:18–21), the Israelites awaited God’s direction to conquer the Land. They faced peoples on the western side of the Jordan who had become so steeped in iniquity that God would cause the Land, so to speak, to spew out these inhabitants (Lev. 18:24, 25). He would give Israel the Land by conquest, primarily to fulfill the covenant He had pledged to Abraham and his descendants, but also to pass just judgment on the sinful inhabitants (cf. Gen. 15:16). Long possession of different parts of the Land by various peoples had pre-dated even Abraham’s day (Gen. 10:15–19; 12:6; 13:7). Its inhabitants had continued on a moral decline in the worship of many gods up to Joshua’s time.