Session 5: The Land

Session Overview

Creedal Statement

And God spoke all these words, saying,
I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.
You shall have no other gods before me.
You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments.
You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain.
Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.
Honor your father and your mother, that your days may be long in the land that the Lord your God is giving you.
You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.

Key Elements

• Key Passage - Joshua 3:1–6:27
• Scripture Memory - And he said, “My presence will go with you, and I will give you rest.” Exodus 33:14
• Catechism Question - Q: What does the Sabbath offer God’s people? A: Rest.

Introduction

Come to Me, all you who are weary and burdened, and I will give you rest. Take My yoke upon you and learn from Me; for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.

The bow cannot be always bent without fear of breaking. Repose is as needful to the mind as sleep to the body … if we do not rest upon some other day we shall break down. Even the earth must lie fallow and have her Sabbaths, and so must we … Rest time is not waste time. It is economy to gather fresh strength.

As a divine summons to the best possible life, God calls us to meaningful work and restorative rest. This call to work and rest is founded upon God’s gracious promise to his people. In Christ, we enjoy relief from sin, freedom from the curse, and rescue from condemnation. Jesus’ victory over evil and death allows for a substantive enjoyment of enduring rest, both in this life and in the life to come. Further, believers who have placed their faith in Christ—those who are heirs of divine rest—are also commissioned to do all that they do for the glory of God. The redeemed in Christ have an entirely new approach to work, vocation, calling, rest, recreation, and worship. As servants of God, Christ’s disciples employ themselves in God’s mission with a spirit of joy, delight, and sacrifice.

However glorious the vision of a worshipful work and a redemptive rest, many do not enjoy work or rest as God intended. Work and rest are commonly understood to be contradictory, antithetical terms. On the one hand, work is often associated with sweat, stress, toil, and burden. Many dread their jobs and consider work a bane of their earthly life. Forgetting that God created work before the fall, struggling people commonly view work as a shackling curse on humanity. On the other hand, rest seems to be ever-elusive, a fantasy only achievable for the wealthy and elite. A vision of retirement—a complete retreat from work—is the aspiring dream for many. Those who do achieve moments of rest do not naturally connect their times of respite with worship, spirituality, or discipleship. Discovering meaningful work and restorative rest in our daily lives begins by becoming heirs of God’s promises. At many points, the Bible reveals how work-rest balance and divine promise relate to each other. These important topics are a derivative teaching of the Old Testament Sabbath principle. In this session, we look at one such passage for our instruction, encouragement, and hope.

Recorded in Joshua 3:1–6:27 is Israel’s initial conquest of Canaan. To begin fulfilling his promise from generations past, God vowed to give Israel possession of a thriving land in which they would enjoy God-given rest. This biblical narrative records Israel’s preparation for battle, consecration to God, and conquest of Jericho. God miraculously caused the flowing and flooding waters of the Jordan River to stop while the Israelites crossed into the land. Obedient to God’s command, the Israelites set up memorial stones to mark this event for future generations. Through a series of rituals and celebrations, Israel further consecrated itself to the Lord in preparation to take possession of the promised land. Finally, after Joshua’s encounter with a heavenly figure, the Israelites defeated the city of Jericho and devoted it to destruction. The defeat of this city was decisive and miraculous because of God’s divine intervention. God demonstrated his mercy in the midst of judgment by instructing the Israelites to preserve the life of one family that lived in the city of Jericho. The Israelites did this based on a promise given before the battle.

Work and rest are not antithetical to each other. True rest is not the absence of work, and meaningful work is not ceaseless activity. When in balance, both give us a picture of the kind of life to which God calls all disciples of Christ. While all believers enjoy rest as a gracious gift from God, disciples should also pursue healthy rhythms of work and rest in their lives. That is, rest is both an inheritance for those who receive the promises of God’s merciful salvation and a discipline for those maturing in the life of faith. Although this biblical story recounts Israel’s military campaign to conquer the land of Canaan, it also helps us grasp how to obtain and maintain rest. In God’s overall redemptive purposes, he works on behalf of his people, fulfilling his promise to give rest. As we explore this narrative, we will learn about how to order the work-rest balance in our lives. Even more, we learn how God’s saving work in Christ is the only way to find real and enduring rest in life.

Biblical Interpretation: Hearing the Word

Study the Text: The Bible is God’s inspired word to his people. Christian disciples mature in the faith when they are grounded in God’s word. In this movement, you will study the basic details of the biblical text.

Observation Questions

Read (or listen to) the whole passage of Scripture. Discuss the questions below for each section of the story. Pay attention to the details of the text to recall what the passage is saying. Use the focus verses to guide your conversation.

Storycraft

Retell the story in your own words, recounting the overall flow of the narrative, the main segments of the story, and the major developments that take place.

Narrative Elements

Story Retell

Theological Dialogue: Discussing the Plot

Explore the Text: God’s word is his trustworthy and sufficient revelation to his people. We grow as Christ’s disciples by rooting our lives in God’s unchanging truth. In this movement, you will explore vital teachings of this biblical passage.

Discussion Questions

Summarize the biblical story. As a community, discuss the following questions. Be attentive to the truths taught in this text. Use the commentary on the next pages to uncover core principles this passage teaches about the Christian faith.

Biblical Commentary

Use this commentary to help you understand the meaning of the text. Refer to the infographic on the next page to think through how narratives work.

Passage Introduction

Key Idea

Live your life by God’s given rhythms of work and rest.

Passage Overview

Joshua was appointed to lead Israel into God’s promised rest. The biblical narrative in this session recounts the miraculous crossing of the Jordan River, the establishment of memorial stones, the Israelites’ ritual preparations for battle, Joshua’s divine encounter with the Commander of the Lord’s Army, and Israel’s eventual defeat of Jericho. While these events record true historical events, they also instruct us about the nature of rest, worship, work, and faith. Although it is not explicit, this passage underscores timeless principles about the Old Testament command of Sabbath rest. This passage helps us understand the nature of work and rest because it highlights the central role of grace, promise, worship, and redemption in the life of God’s people. All that Israel experienced in part, Christ accomplishes in full. For believers, we not only have divine power for a healthy work-rest balance, but we also enjoy God’s reliable guarantee of eternal rest. Unknowingly or willfully, we can become slaves to work or fall prey to disastrous sloth. In a world that does not promote healthy rhythms of work and rest, this narrative is extremely relevant to our lives. Explore the biblical text alongside the commentary below to expand your understanding of the life of faith as a life of rest.

Passage Outline

Seeking God-Given Rest

For the Lord God, the Holy One of Israel, has said: “By repentance and rest you would be saved; your strength would lie in quiet confidence—but you were not willing.”

And only when they made a holy day for God did they find they had made a holiday for men.

Introduction

When God formed Israel into a nation, he gave them a commandment to keep the Sabbath day. At a basic level, this was a command for the Israelites to work six days and rest on the seventh day. Practically, this command encouraged Israel to have a healthy balance of work and rest. Theologically, it reminded Israel that God is the Creator and Redeemer. At a higher level, the Sabbath principle was a prism through which to view many other aspects of the life of faith. The way the Sabbath functioned for the Israelites has a significant overlap (even compelling symmetry) with the journey of the Christian life. Reduced to a core proposition, the Sabbath teaches us about how God offers enduring rest to his covenant people. Understood from a principled level, the Sabbath provided a foundation for community worship, personal devotion, meaningful vocation, regular rest, justice endeavors, and exclusive faith in God. We explore these foundational components of the faith by looking at the Scripture for guidance and instruction.

The narrative flow of Joshua 3:1–6:27 provides a very helpful introduction that orients us to the life of faith as a journey toward God’s promised rest. In sequential order, this passage tells of Israel’s miraculous entrance into the promised land, the twelve-stone commemoration of the drying up of the Jordan River, several ritual preparations for Israel to consecrate itself to God, the revelation of the divine Commander, and the extraordinary conquest of Jericho. Although the idea of the Sabbath is not explicit in this biblical narrative, a close study of the passage will reveal that the passage is very much related to the Old Testament teaching of the Sabbath and the more general teachings of work, rest, obedience, salvation, worship, promise, and faith in God. These themes are not only foundational motifs of this biblical passage but also crucial elements of the Christian life. In this way, the conquest of the promised land depicts the core aspects of the best possible life.

This biblical narrative provides a unique and helpful map to help us understand the principles of Sabbath living, the nature of God’s redemption, the interplay of work and rest, and the spirit of worship that is core to all believers. Inasmuch as these principles apply to individual followers, they also carry significant implications for the community of faith. The practical applications of this narrative are galvanized by its theological truths. Inversely, the theological depth of this passage offers helpful teachings relevant to the life of faith, inviting us to live our lives fully for the glory of God (cf. 1 Corinthians 10:31; Colossians 3:17; 3:23; 1 Peter 4:11). Unashamedly, we step back into the days of the conquest in order to learn to be faithful followers of Christ in our own day. Let us explore this story, eager to understand how the life of faith is a journey toward God-given rest.

Crossing Over: Resting on God’s Promise, Presence, and Power

Biblical Narrative (Joshua 3:1–17)

At the beginning of the book of Joshua, God commissioned Joshua to be the new leader of Israel (1:1–9). God had used Moses to deliver Israel from Egyptian slavery and to form them into a nation. After Moses’ death, Joshua became God’s appointed leader to bring Israel into the land of promise: the land that represented the fulfillment of God’s promise to give his people enduring rest. Consequently, Joshua took command of the Israelites (1:10–18). Ordering a reconnaissance mission, Joshua sent two Israelite spies into the land to perform a pre-battle survey (2:1). During their time in the city of Jericho, these two Israelite spies were housed, hidden, and helped by a prostitute named Rahab (2:1–7). The prostitute expressed confidence that Israel would gain victory over her own city (2:8–14). In return for Rahab’s faithfulness to Israel, the spies promised to preserve her life and the lives of her family members when the Israelites attacked the city (2:8–23). The spies brought a favorable report back to Joshua, instilling confidence that God was indeed fulfilling his promise to give this land of promise to his covenant people (2:23–24).

After receiving the spies’ faithful report, Joshua arose “early the next morning” (3:1) to lead the Israelites in their God-given mission. Before engaging their enemies in battle, the Israelites had to cross over into the land. The manner of their entrance into the land was as significant as the soon-to-be reality of their occupation of the land. Both the entry and conquest of the land would shape God’s people as a community of faith defined by God-given rest. The Israelites followed their godly leader: they left their camp at Shittim and came up to the Jordan River (3:1), the main boundary on the east side of the promised land. Here, the Israelites set up camp “before crossing over” (3:1) into the land. They remained in the camp for “three days,” when the military officers went throughout the camp giving instructions to the people (3:2).

God intended for the ark of the covenant to precede the Israelites into the land. This ark was a sacred chest that God commanded the Israelite people to make. It contained three objects of great significance to their journey of faith: the tablets of the Ten Commandments, Aaron’s staff, and a jar of manna (Exodus 16:33–34; Numbers 17:10; Deuteronomy 10:2; Hebrews 9:4). Clearly, the ark represented God’s ongoing presence with his covenant people. Because it represented God’s holy presence, God commanded the Israelites to “keep a distance of about two thousand cubits between [themselves] and the ark” (3:4). Entering into the land, the Levitical priests would carry the ark of the covenant and the people would follow it according to their appointed positions (3:3). Israel had “never traveled this way before” (3:4). As such, they needed both to “not go near” the ark and also to follow the ark from a distance of about 3,000 feet so that they could “see the way to go” (3:4).

After these instructions, Joshua commanded the people, “Consecrate yourselves, for tomorrow the Lord will do wonders among you” (3:5). Israel’s entrance and conquest of the land would involve a clear demonstration of God’s incomparable power and faithful presence. God also promised to use the upcoming events to establish Joshua’s leadership in Israel. Specifically, God promised “to exalt [Joshua] in the sight of all Israel” to show the Israelites that God was with Joshua in the same way that he was with Moses. In due course, the priests carried the ark “ahead of the people” (3:6), just as they were commanded. God also commanded the priests to “stand in the Jordan” when they reached the edge of the river (3:8; cf. 3:9). Joshua explained to the people that when the priests stood at the edge of the river, God promised that the “flowing waters will be cut off and will stand up in a heap” (3:13). The miraculous stoppage of the waters of the Jordan River would prove to the Israelites that “the living God” (3:10), who is “the Lord of all the earth” (3:13), was with his people would give them victory over their enemies (3:10–11).

God demonstrated his supernatural might and unerring word. The priests carried the ark ahead of the people, they stood in the edge of the river, and the waters stopped flowing (3:14–16; cf. 3:6). Not only did the flowing water stand still (3:16), but this stoppage of water occurred during a season of flooding (3:15). So definitive was this miracle that the water was “completely cut off” (3:16) and the path across the flooded Jordan turned into “dry ground” (3:17). In fact, the water stopped flowing upstream as far north as the city of Adam, about 15–20 miles from where the Israelite encampment was set up across from Jericho (3:16). This provided ample space for the multitudinous community of Israelites to cross over. This extraordinary wonder also recalled the earlier miracle of God’s deliverance when he supernaturally brought Israel across the parted Red Sea (cf. 4:23; Exodus 14:1–31). As a result, God had made a way for “the entire nation” (3:17; cf. 4:1) to cross over into the land.

Biblical Principles

Promised Rest and Sabbath. Entering into the land of Canaan was a matter of inheriting God’s promised rest for his people. This promised rest was a gracious gift from God, a blessing that could only be achieved by God. Earlier in the Joshua narrative, the connection between rest and the land was made explicitly clear: “The Lord your God will give you rest, and He will give you this land” (1:13; cf. 1:15). Theologically, the rest of the promised land signified relief from the curse, peace from enemies, blessing within the community, and restored relationship with God. In this way, rest indicates a cessation from hardship, toil, and sinful bondage. Remembering that Israel was enslaved in Egypt for four hundred years (and that humanity has been in bondage to sin and curse since the fall), the promise of rest was welcomed and desirable. The gift of rest—a gift only available based upon God’s power, presence, and promise—represented the fullness and abundance that God would give his redeemed people.

The moving and overflowing waters of the Jordan River coming to a definitive and dramatic stop vividly depicts the theological reality of rest. The present narrative alludes to rest when it describes the flowing and flooded waters of the Jordan River being “cut off” (3:13; cf. 3:16; 4:7), being “backed up” (3:16), drying up (3:17; cf. 4:18, 22–23; 5:1), and standing still (3:13, 16). The narrative connects the priests’ feet resting (3:13; cf. 4:3, 8) and standing still (3:8, 17) in the riverbed with the waters themselves standing still (3:13, 16). This stoppage and drying of the river was all the more impressive in that the waters were flowing (3:13, 16) and overflowing (3:15) at the time of the miracle. None of this, however, was a mere natural phenomenon. It was clear that the drying up of the Jordan River was a supernatural wonder that God himself performed (3:5), much like he did for Israel in the parting of the Red Sea (2:10; cf. 4:23). The rest enacted by the priests and the Jordan River is a memorable and concrete demonstration of the rest that God secures for his people. As this narrative clearly shows, this rest is obtained by God’s faithfulness to his own promise, his presence with his people, and his power to do the miraculous.

For the Israelites, God appointed the Sabbath (cf. Exodus 20:9–11; Deuteronomy 5:13–14) as a way for his people to enjoy his promised rest: to celebrate the blessings of redemption, to set apart the community as his covenant people, and to practice a healthy balance of work and rest. The command to observe the Sabbath was an invitation to enter and commemorate God-given rest. The Sabbath command reinforced this, charging the community of faith to work six days and rest on the seventh day. The story of Israel’s defeat of Jericho alludes to the Sabbath as the story revolves around the numbers six and seven. For Joshua and Israel, it took about seven days to enter the land (cf. 1:11; 2:22; 3:1–2) and then seven days to conquer Jericho (cf. 6:4, 15). An important part of Israel’s battle plan, seven priests were to bear seven trumpets, and they were instructed to march around the city seven times on the seventh day (6:4, 6, 8, 13, 15, 16). During the defeat of Jericho, the battle strategy for six days (6:3, 14) eventually changed to different instructions on the seventh day (6:4, 15). Mirroring the weekly rhythm of work and rest, Israel did the same thing for six days and then did a very different kind of thing on the seventh day. The Sabbath forms the backdrop for this narrative, reinforcing the main idea that the life of faith is experienced, embraced, and enjoyed as a life of God-given rest.

The Journey of Faith and God’s Presence. Trusting in God’s promises, God’s people embrace the life of faith as a journey toward promised rest. While believers experience this rest in part, they look forward to the day when they will fully enter into enduring and lasting rest. The journey motif is evident in Joshua’s narrative. The people of Israel “set out” (3:3; cf. 3:1, 14) on a journey that involved “crossing over” (3:1; cf. 3:2, 4, 6, 11, 14, 16–17; 4:1, 3, 5, 7, 8, 10–13, 22–23; 5:1) into the promised land. Along the way, Israel lodged at many temporary encampments (3:1; 4:3, 19; 5:10; 6:11). Because the Israelites were unable to navigate the way on their own (3:4), obedience to God’s commands was of paramount importance (3:3, 5, 8–9). For those who receive and relish a life of rest, faithfulness to God’s word is a definitive marker that they have embarked on the journey of genuine faith.

God’s presence also guided Israel in their journey to promised rest. Israel crossing the Jordan River (3:3, 6, 8, 11, 13–15, 17) and defeating Jericho (6:4, 6–9, 11–13) was effectuated by the ark of the covenant taking a lead position in their community formation. This sacred object represented God’s presence with his people. Consequently, Israel had to keep an appropriate distance from the ark (3:4), positioning it at the front of the community (3:3–4, 6, 11, 14). Such instructions evoked respect for and attentiveness to God. In this narrative, God was demonstrating his presence with Israel: “the Lord will do wonders among you” (3:5), “I will begin to exalt you … so they may know that I am with you” (3:7), “you will know that the living God is among you” (3:10; cf. 3:13). This is the reason God told his people to consecrate themselves (3:5). Certainly, God’s presence with his people is the guarantee of securing the divine promise of rest. For believers, living as heirs of God’s promised rest means to obey God’s word submissively, to hope in God’s promises confidently, to trust in God’s power earnestly, and to follow God’s presence attentively.

Memorial Stones: Remembering to Remember

Biblical Narrative (Joshua 4:1–24)

After the whole nation crossed the Jordan River on dry land (4:1), God gave instructions that one representative from each of the twelve tribes of Israel should go back into the dried-up section of the river and take a stone from the very place where the priests stood (4:2–3; cf. 3:12; 4:4). They were to take these stones to their new encampment in the land of promise (4:3). The stones were to serve as a “sign” (4:6) and a “memorial” (4:7) to the people of Israel and the future generations, testifying to the miraculous wonder that God performed by stopping the waters the Jordan River (4:3–8, 11–18). They set up the twelve stones in the camp (4:8–9), and Joshua set up a memorial of twelve stones in the midst of the Jordan River in the place where the priests stood (4:9–10). It is not entirely clear if the text is referring to two piles of memorial stones established or if Joshua’s pile of stones was the first staging of the stones that were eventually brought to the camp. Either way, the people obeyed God’s commands. An expression of faithful devotion, “the Israelites did as Joshua had commanded them” (4:8) and “completed everything the Lord had commanded” (4:10).

The priests remained in the middle of the dry riverbed of the Jordan until all the memorial stones had been gathered (4:10). Armed Israelite tribes went first across the dried riverbed of the Jordan, preparing Israel for their battle against the inhabitants of the land (4:12–13). After all the Israelites crossed (4:10–13) and the stones had been gathered (4:8–9), Joshua commanded the priests to come out of the river (4:15–17). As they carried the ark of the covenant out of the river, “the waters of the Jordan returned to their course and overflowed all the banks as before” (4:18). Then, Joshua took the twelve stones that were taken out of the river and set up a memorial at their camp in Gilgal (4:19–20). The camp at Gilgal established the Israelites “on the eastern border of Jericho” (4:19). Ready for battle, God first had Israel establish these memorial stones as a testimony to God. In particular, these stones of remembrance were a memorial for the nation of Israel (4:6), a reminder for the next generations of Israelites (4:6–7, 21–23), a witness of God’s favor on Joshua (4:14), and a testimony so that “all the peoples of the earth may know that the hand of the Lord is mighty” (4:24; cf. 5:1).

Biblical Principles

Collectively Commemorating God’s Work. In the Christian life, the community of faith is called to regularly and repeatedly commemorate God’s work. Community worship is a means of faith maturation as much as a corporate celebration of God-given rest. For Israel, the formation of a pile of twelve stones served as a sign (4:6) and memorial (4:7). This memorial not only marked the specific instance of crossing the Jordan River but the overarching work of God bringing his people into promised rest. Just like the waters stood still in a heap (3:13), these stones were also set up and rested in a pile (4:3, 8). Importantly, these stones were taken from the place where the priests were standing (4:3; cf. 4:9). The fact that God instructed twelve stones to be gathered (3:12; 4:1–2, 4–5, 8) highlights the importance of this for the whole community. The physical pile of stones would evoke a (catechetical) teaching moment—“What do these stones mean to you?” (4:6; cf. 4:21)—across the generations (4:6–7, 21–24). As people who are inheriting God’s promised rest, believers in Christ prioritize the regular, collective worship of the community: a means of instruction in faith, intergenerational ministry, corporate praise, and rehearsal of God’s mighty deeds. Practicing rest (and the Sabbath principle) is to give ourselves to worship of God with the gathering community, which helps us to remember God’s extraordinary works in the past as a hope and promise of God’s continued work in the present and future.

Bearing Witness to God. As a physical monument, the memorial stones served as a testimony to God. This monument was for God’s people (4:6, 14) in the present day, the people of God in the coming generations (4:6–7, 21–23), and the surrounding world (4:24). In this historical and redemptive instance, obedience to God’s commands amounted to a public, communal testimony that bore witness to God’s works (4:8, 10). This public act of obedience was a testimony and invitation to the surrounding nations. Specifically, the memorial stones were a witness so that “all the peoples of the earth may know that the hand of the Lord is mighty” and God’s people “may always fear the Lord [their] God” (4:24). To rightly enjoy God’s rest is to announce and celebrate God’s mighty deeds before humanity. When the community of faith bears witness to God’s gracious work, it strengthens the community and summons the nations to God (cf. 5:1). Said in Christian terms, community worship is a means of evangelistic work in which the commemorating community becomes a living witness of God’s grace to the watching world.

A Second Time: Renewing our Commitment

Biblical Narrative (Joshua 5:1–12)

When the enemy kings heard about the miraculous stopping of the water, “their hearts melted and their spirits failed for fear of the Israelites” (5:1). God had clearly and convincingly revealed his power to the surrounding nations. The false gods of the pagan peoples were no match for the God of Israel. Since taking possession of the land was a matter of the maturation of God’s people as much as a fulfillment of God’s promise, God wanted his people to further consecrate themselves to him. Consequently, God told Joshua to circumcise the men of Israel (5:2–3). Circumcision involved the cutting off of the male foreskin, a physical and bodily sign that marked the people of Israel as God’s covenant people (cf. Genesis 17:1–14). This ritual act symbolized the nation of Israel as a people distinct from the surrounding nations and a people who enjoyed a redemptive relationship with God.

The instructions to circumcise Israel “once again” (5:2) was necessary because the previous generation of circumcised Israelites had died off in the wilderness (5:4). Additionally, the next generation remained uncircumcised: “none of those born in the wilderness on the journey from Egypt had been circumcised” (5:5), and they “had not been circumcised along the way” (5:7). Because Israel initially refused to enter the promised land, they “wandered in the wilderness forty years” until “all the nation’s men of war who had come out of Egypt had died” (5:6). Consequently, God forbade them from entering the promised land, “a land flowing with milk and honey” (5:6). This was all a reminder that Israel—initially and continually—had neglected God’s covenant and acted in disobedience: “they did not obey the Lord” (5:6). Until this was rectified, they were not fit to enter into battle against the enemies of the land. Israel would gain the land by God’s power and promise. However, at this time, their unconsecrated and delinquent condition put their possession of the land at risk.

Nevertheless, Joshua was obedient to God’s commands. He circumcised the next generation of Israelites (5:7–8). After the ritual was complete, the people “stayed there in the camp until they were healed” (5:8). Israel’s uncircumcised state was shameful. It was a bodily reminder of disobedience and infidelity. Therefore, when the next generation was circumcised, God removed the shame and disgrace that was upon the nation of Israel. Emphatically, God claimed, “Today I have rolled away the reproach of Egypt from you” (5:9). This event was further marked by giving the name Gilgal to that place. In Hebrew, the name Gilgal sounds like the word “to roll” (5:9).

The Israelites continued their ritual consecration to the Lord. After circumcision, the people of Israel “kept Passover” (5:10). The holy day of Passover was a yearly celebration in which the people of Israel remembered how God delivered them out of Egyptian slavery. The celebration of Passover was followed on the next day with another festal celebration: the Feast of Unleavened Bread. This feast reminded the Israelites how God brought his people out of Egypt in haste and provided for them along their exodus journey. Consequently, on the day following Passover, the people of Israel “ate unleavened bread and roasted grain from the produce of the land” (5:11). Previously, God had sustained his people by giving them special bread from heaven called manna. Amazingly, “the day after they had eaten from the produce of the land, the manna ceased” (5:12). The people of Israel had no more need for the provision of miraculous bread because God was fulfilling his promise to give his people a land that would supply them with all their needs. These rituals represented a remembrance of God’s redemption and an anticipation of God’s fulfilled promises.

Biblical Principles

Covenant Renewal. In preparation to enter the land, Israel enacted rituals of covenant renewal: circumcision (5:2–9), Passover (5:10–11), and the Feast of Unleavened Bread (5:11–12). The rite of circumcision for the new generation of Israelites reaffirmed God’s covenant promise with his people and his people’s desire to faithfully follow his ways. The Feast of Passover recalled God’s rescue of his people from Egypt, highlighting that God is a powerful redeemer, and Israel belongs to him. Eating unleavened bread reinforced God’s ongoing care for his people, rehearsing God’s provision for his people in the wilderness. Rather than deploying Israel for an immediate assault against Jericho, God prioritized the faith foundations of his people. These rituals gave Israel the chance to renew its commitment to God, prepare the next generation for service to the Lord, and assert God’s grace upon his people. For believers, the corporate worship of the church community is formative. When Christians gather regularly for worship, teaching, instruction, and fellowship, disciples and churches can renew their commitment to the Lord. As this biblical story so emphatically shows, consecration to the Lord is a vital prerequisite to a life of promised rest, faithful obedience, and divine blessing.

Enjoying God’s Blessing. For Israel, to enter into God’s promised rest was to inherit “a land flowing with milk and honey” (5:6). It was a transition from Egyptian bondage to wilderness wandering to the promised land (5:4–6, 9). The land of promised rest was a land of abundance, blessing, and flourishing. Consequently, before marching against Jericho, Israel experienced both the removal of Egyptian shame (5:9) and enjoyed the fruit of the promised land (5:11–12). Amazingly, “the manna ceased” on “the day after they had eaten from the produce of the land” (5:12). The Hebrew word “ceased” in this explanation is the same word used for Sabbath. Sabbath was a reminder that God was moving his people from the temporary sustenance of wilderness manna to the abundant fruit of the promised land. The waters of the Jordan piled up and stopped flowing. The priests carrying the ark stopped moving and stood still in the riverbed. The Israelites piled up rocks in a fixed formation as a memorial. Now, the manna from heaven stopped flowing because the Israelites were able to feed off the produce of the promised land. Christians enjoy divine blessing as they await God’s promises to come to full fruition. Corporate practices of worship, rest, and celebration offer a foretaste of the fullness of divine blessing that will occur in the life to come. Although we will completely experience the fullness of promised rest then, we can preliminarily enjoy the substance of promised rest now.

Commander in Chief: Offering Ourselves in Worship

Biblical Narrative (Joshua 5:13–15)

After Israel’s ritual consecration to the Lord, Joshua had a transformative encounter with the divine. When Joshua was near Jericho, he encountered a man before him with his sword drawn (5:13). Joshua asked him: “Are You for us or for our enemies?” (5:13). This figure replied that neither was the case. Instead, he told Joshua that he was the “Commander of the Lord’s army” (5:14). Joshua fell on his face and worshipped and gave himself to his service (5:14). The Commander of the Lord’s army instructed Joshua to take off his sandals because the place was holy ground (5:15). This scene is an obvious parallel to Moses’ encounter with God at the burning bush (cf. Exodus 3).

Biblical Principles

Commander of God’s Army. Joshua’s encounter with this heavenly figure is crucial to understanding the nature of rest in the Christian life. This figure identified himself as “Commander of the Lord’s army” (5:14; cf. 5:15). A figure of military might, he had his sword drawn, ready for battle (5:13). Although Joshua tried to discern whose side this figure was on, the Commander said that he was first and foremost in service of God. If any victory were achieved at Jericho, it would be due to God’s mighty intervention. This reality is the case for believers as well. God’s promised rest is something God alone can achieve. We enter into his rest by aligning our lives to his cause. Rather than asking God to fight for our side, we find our safety and security in joining God’s side. The best possible life is discovered in allegiance to God. Jesus alone makes this possible. Incredibly, the figure described in this scene is likely an appearance of Christ. The figure accepts Joshua’s worship (5:14) and speaks as God did to Moses at the burning bush (5:15). Jesus is God’s appointed agent who brings victory over enemies, relief from sin, and rest in life.

Reverent Worship. Joshua’s response to this encounter is instructive. Coming to terms with the identity of this figure, Joshua responded in honor, submission, and obedience. He fell facedown before the Commander (5:14). Then, he asked for the Commander’s instructions (5:14). Finally, he removed his sandals because he was on holy ground (5:15). This scene is parallel to Moses’ encounter with God at Mount Sinai before delivering Israel from Egypt (cf. Exodus 3:1–22). On the eve of conquest, Joshua’s reverent worship best prepared him to enter into God’s promised rest. Although Joshua was God’s appointed leader of Israel, Jesus was truly the Master of the covenant community. Our great rest, whether we are disciples or leaders, is found in the security and safety of Christ’s conquering command. The life of rest that is commended in Sabbath living is for us as much as for Joshua. In worship, we acknowledge God’s power, yield to God’s authority, and honor God’s holiness. Jesus is the full revelation of God to humanity. Consequently, God’s people find their enduring rest in worship of Christ as Savior, Redeemer, and Commander-in-Chief.

And the Walls Came Down: Experiencing Victory

Biblical Narrative (Joshua 6:1–27)

Jericho seemed impregnable: the city was walled (6:1), the people were ruled by a king (6:2), and “mighty men of valor” were its defenders (6:2). God gave Israel a unique, and seemingly absurd, battle plan that would require faith and obedience to take possession of Jericho (6:3–17). Each day, all of Israel marched once around the city of Jericho with armed soldiers marching in front, followed by seven priests with seven horns, the ark of the covenant, and a rear guard behind the ark (6:3–4, 6–9, 13). As they marched around the city, the priests blew their trumpets (6:4, 8–9, 12–13). God specifically commanded the Israelites to refrain from shouting: “do not give a battle cry or let your voice be heard; do not let one word come out of your mouth until the day I tell you to shout without shouting out” (6:10). They did this one time every day for six days (6:3, 14). After the people repeated the same formation and procedures for six days, God changed the instructions for the seventh day. On this final day, the Israelites marched in their formation seven times (6:4, 15). The seventh time around the city, the priests would blow a long trumpet sound (6:4, 16) after which the people were instructed to shout (6:10, 16). The shout was more a roar of victory than a battle cry because God had given the city over to their hands (6:16). When they shouted this seventh time, the walls of the city fell flat (6:5, 20).

After the collapse of the walls, the people “charged straight into the city and captured it” (6:20). God had told his people that everything in the city of Jericho was “devoted to the Lord for destruction” (6:17). Anyone who took something that was devoted to the Lord would bring disaster upon themselves and the Israelite community (6:18). The Israelites destroyed everything in the city: “man and woman, young and old, oxen, sheep, and donkeys” (6:21). They “burned up the city and everything in it” (6:24). They brought valuables—“silver and gold and articles of bronze and iron”—and stored them “into the treasury of the Lord’s house” (6:24; cf. 6:19). Only Rahab and her family were spared. Her faithfulness in hiding the Israelite spies gained her God’s favor and protection (6:17; cf. 2:1–24). As the attack ensued, the two spies went to the prostitute’s house and brought Rahab and her family out of the city (6:22–23). They “spared Rahab” and allowed her to live “among the Israelites” (6:25). Joshua pronounced a curse on anyone who rebuilt the city of Jericho, saying that this person’s firstborn would die (6:26). Not only was “the Lord … with Joshua,” but “his fame spread throughout the land” (6:27).

Biblical Principles

Victory and Conquest Over Enemies. Sabbath living and the enjoyment of God’s rest are a celebration of the divine victory over evil enemies. The conquest of Jericho depicts this vividly. As Israel entered into the land, the heart of God’s enemies “melted and their spirits failed for fear of the Israelites” (5:1; cf. Exodus 15:15; Joshua 2:9, 11, 24; 7:5; 14:8). Despite Jericho being a walled city defended by mighty warriors (6:1–2), it was no match for an Israelite community overseen by God’s command. Not only was Jericho “tightly shut up because of the Israelites” (6:1), but God ordered a military plan that would guarantee certain victory (6:3–5). The plan was as much of a miracle as crossing the Jordan River on dry ground. In reality, Israel conquered Jericho through obedience to God’s commands. To conquer Jericho the way Israel did sent a clear message to all that “the Lord has given [Israel] the city” (6:16). To live in God’s rest and practice Sabbath living is to constantly remember that God wins victory on behalf of his people. The decisive nature of divine victory encourages faith, obedience, and devotion to God.

Playing musical instruments, marching, and shouting are hardly ways to win normal battles. Nevertheless, God showed his people (and us) that he was powerful enough to gain victory over his enemies without conventional human weaponry. The Sabbath rest God promises us is one in which we must rely on God to give us victory over our enemies. As odd as a battalion wielding trumpets may seem, so practicing Sabbath seems odd to the watching world. Certainly, God calls his people to practices that are sometimes quite odd and peculiar to the world. He does this to strengthen our trust in him. He also does it to demonstrate that he is the only source of our strength. What God requires is faithful obedience. When we yield to God in faithful obedience, God’s sovereign power helps us. The very nature of rest is a cessation of work. In this way, believers cease relying upon their own strength and depend upon God to work on their behalf.

Fully Devoted to the Lord. When the walls of Jericho collapsed, everything in the city was “devoted to the Lord for destruction” (6:17; cf. 6:18, 21). Everything in the conquest belonged to God. Those who illicitly took what rightfully belonged to God would incite God’s anger and bring disaster upon themselves and the community (6:18, 24, 26). To live in God’s rest is to resign all one has to the Lord. Full and complete submission is the essence of the Christian life. There is no other option. One cannot live with a partial commitment to or a casual relationship with the Lord and enjoy his gracious offer of rest. The life of a believer is fully surrendered to God; to reserve or retain anything for ourselves is to put our lives at risk.

Rescue, Redemption, and Reconciliation. Notably, this story does not end just with the defeat of Jericho. It also concludes with the rescue of Rahab. Rahab was the prostitute who hid Israel’s two spies when they scoped out the land (cf. 2:1–24). She was not destroyed during the raid of Jericho. After the destruction of Jericho, she and her family were brought “outside the camp of Israel” (6:23) and “spared” (6:25). Amazingly, as Israel entered the land, one of Israel’s enemies became one of God’s allies. In Rahab, we have a picture of a vulnerable woman who gave protection to God’s people, and who, in the end, received God’s protection. As a prostitute, Rahab had not lived an exemplary life. But her response in faith, no matter how vile her past, caused her to enjoy God’s protection as God brought judgment on Jericho. For Christians, practicing the Sabbath gives a regular opportunity to work for the vulnerable, confront the forces of evil, push back the darkness in the world, and hope that God’s enemies turn to become His allies.

Conclusion

Because of God’s presence and promise, Israel crossed over the Jordan River on dry ground. They obeyed God’s commands and set up memorial stones to remind future generations of the miraculous way God brought Israel into the land. Israel went through important preparations, highlighting the importance of full consecration and complete devotion to God. Joshua had a meeting with the Commander of the Lord’s army, emphasizing God’s sovereign power and holy character. Through faith, obedience, and worship, God brought about the defeat of Israel’s enemies. God displayed his power, presence, and faithfulness by giving Israel a decisive victory over Jericho. In this, Israel inherited the firstfruits of God’s promised rest.

Israel’s initial conquest of Canaan is a rich story that fosters hope, encouragement, worship, and faith. It helps us understand God’s overall plan of redemption and foreshadows the promise of eternal rest to which all believers are heirs. This narrative gives us insight into the spirit of the Old Testament Sabbath teaching, and it offers principles for New Testament believers in our journey of faith. It brings us to an awareness of God’s presence and provides us with a regular reminder of the wonders that God works in our midst. It enjoins us to covenant renewal, purposeful rededication, and a regular assessment of our faith maturity. This passage emphasizes the importance of corporate worship as a community of faith. We remember that God alone can “roll away” our shame, rescue us from disaster, and defeat the forces of darkness. When fully devoted to the Lord and his service, the life of a believer is filled with joy, divine provision, and festal celebration even as it is characterized by sacrifice, self-denial, and endurance. Even more, the story of Jericho showcases the benefits of Joshua’s leadership as a mere shadow of the blessings available for those who are in Christ.

Session Synopsis

SESSION 5 SYNOPSIS
Work and Rest	In this passage, the conquest of Jericho teaches us about a life of work and rest. In this historical record, the Israelites crossed over the Jordan River, set up memorial stones to commemorate God’s work, prepared themselves for battle, and conquered the city of Jericho. This narrative attests to God’s miraculous power, faithfulness to his promises, and his presence with his people. It alludes to Sabbath principles and encourages God’s people in a life of faith, worship, obedience, devotion, and mission. It also highlights the rest, victory, and blessing God provides for those who trust in him. It teaches us about the importance of community worship and a work-rest balance in life. Ultimately, it foreshadows the rest that Jesus Christ himself brings. A summary of this story’s principles is outlined below.
God’s Promised Rest	God promises his people rest (cf. 1:13, 15). God’s promised rest is both a gracious gift given by God (5:6; 6:2, 16; cf. 2:24) and a life of faithful obedience to God (3:3, 5, 8–9). God brings about rest by his miraculous power (3:5; cf. 2:10; 4:23). The flowing (3:13, 16) and overflowing (3:15) waters of the Jordan River were miraculously stopped—cut off (3:13, 16; 4:7), backed up (3:16), drying up (3:17; 4:18, 22–23; 5:1), and standing still (3:13, 16). The priests rested their feet in the river (3:13; cf. 4:3, 8), and they stood still (3:8, 17) in the riverbed. This foreshadowed the rest that Israel would gain when they conquered the land in faith and obedience. In the Old Testament, God told Israel he would give them rest when they took the land of Canaan by conquest. In the New Testament, God gives rest to those who place their faith in Christ. The idea of rest refers to victory over evil enemies, enjoyment of divine blessings, fulfillment of God’s promises, abiding in God’s presence, celebration of redemption, and the end of the curse.
Sabbath Principle	In the Old Testament, God told his people to practice the Sabbath. This meant that Israel would work for six days and rest on the seventh (Sabbath) day. This practice helped God’s people worship God as Creator, Redeemer, and Sustainer. It also helped God’s people find a healthy balance of work and rest. This passage subtly references the idea of Sabbath in a number of ways: seven days to enter the land (cf. 1:11; 2:22; 3:1–2), seven days to conquer Jericho (cf. 6:4, 15), seven priests were to bear seven trumpets and they were instructed to march around the city seven times on the seventh day (6:4, 6, 8, 13, 15, 16), and a battle strategy for six days (6:3, 14) that changes to different instructions on the seventh day (6:4, 15). In the Old Testament, God’s people were required to obey the Sabbath laws. In the New Testament, we apply the principles of Sabbath living to our Christian life.
Journey of Faith	Israel’s conquest of the land (entering into rest) is depicted as a journey (3:3; cf. 3:1, 14) of crossing into a land (3:1; cf. 3:2, 4, 6, 11, 14, 16–17; 4:1, 3, 5, 7, 8, 10–13, 22–23; 5:1)—a land of divine promise. Israel had many temporary encampments along the way (3:1; 4:3, 19; 5:10; 6:11). In the journey of faith, God’s people had the ark of the covenant lead them into the promised land (3:3–4, 6, 11, 14) and in battle (6:4, 6–9, 11–13). For God’s people, this represented God’s promise (5:6; 6:2, 16; cf. 1:3, 11, 13, 15; 2:9, 14, 24), God’s presence (3:7, 10, 13; 5:13–15), God’s power (3:5, 7; 4:14, 23–24), and God’s provision (5:12).
Community Worship	The Israelites are an example of gathered, corporate worship. Like the Israelites, God’s people practice rest by corporate worship: a collective commemoration and celebration of God’s redemptive work (4:6–7). As an intergenerational community of faith (4:6–7, 21–24), God’s people should regularly gather (3:12; 4:1–2, 4–5, 8) for worship of God (5:14–15; 6:5, 10, 16, 20), instruction in the faith (4:6, 21), fellowship and covenant renewal with God’s people (5:8–12), and equipping for God’s mission in the world (6:1–27). Corporate worship edifies God’s people (4:6–7,14, 21–23) and serves as a public witness to the surrounding world (4:24; 5:1).
Redemption and Victory	Like in Joshua’s narrative, God achieves rest for his people by giving victory over evil (5:1; 6:1–5, 16) and when they are fully devoted to him (6:17–18, 21, 24, 26). God’s work of redemption even brings rest to those who were outsiders who are willing to believe, submit to, and obey God (6:23, 25; cf. 2:1–24). God’s redemption brings people his abundant blessing (5:12).
Jesus Christ	It is highly possible that the commander who appeared to Joshua was a pre-incarnate appearance of Jesus (5:13–15). The victory in Jericho is a foreshadowing of Jesus’ work when he came to earth. Jesus Christ achieves enduring rest for God’s people.

Personal Reflection: Entering the Story

Apply the Text: The word of God is binding and authoritative, the only reliable guide for faith and godliness. True disciples submit themselves to God’s word. In this movement, you will apply God’s word to your lives.

Reflection Questions

Encourage one person to share a testimony about how this story has impacted them so far. Use the reflection questions to examine your life in light of this biblical passage.

Spiritual Practice

Sabbath Rest

In the upcoming week, take one day in which you fully devote yourself to the Lord as a Sabbath rest. Don’t simply treat the day as a “day off” or a day of “pure leisure.” Instead, try to have the day embody the principles of the Sabbath you learned from the story of Joshua’s conquest of Canaan.

After your day of rest, use the space below to reflect on the following questions.

• What was most challenging about practicing Sabbath this week?

• What was most refreshing and enjoyable about taking a day of rest this week?

• What most surprised you about your experience of Sabbath this week?

Ministry Practice: Rehearsing the Script

Minister the Text: God’s word is living and active. Through God’s word, the Christian community is edified. In this movement, you will utilize the biblical passage to minister to other believers and build them up in their faith.

Application Questions

Look at the infographic below. Use the questions to think about how to minister this text to other believers.

Missional Outreach: Publicizing the Truth

Witness the Text: The Bible is a message of God’s gracious salvation to the world. In word and deed, God’s people proclaim the good news of the gospel. In this movement, you will use this biblical passage to reach out to unbelievers.

Strategy Questions

Reflect on the infographic below. Consider how you can use this passage to witness to the surrounding world. Use the suggested ideas to prime your imagination. Then, put together a plan to share this passage with unbelievers, Afterward, reflect on this mission experience.