Digging Deeper: Marah in War

In Joshua chapter one, land is given to the Israelites. We see God’s role when he says, “I will give you this land.” But we also see Joshua’s responsibility when God tells him “You will lead these people” and “Be strong and courageous.” Ironically, there is a strong lack of military language and strategy throughout the book of Joshua.

First, directions are given to the Transjordan tribes. Reuben, Gad, and the half-tribe of Manasseh are to help their fellow Israelites conquer the land west of the Jordan River.

Then we also see a transfer of leadership take place, with Joshua seen as the legitimate successor of Moses. God says, “As I was with Moses so I will be with you.” And the people say, “Just as we fully obeyed Moses, so we will obey you. Only may the LORD your God be with you as he was with Moses.”

In chapter two, we have the story of Rahab and the spies. Joshua sends spies from Shittim. And he told them to look over the land, especially Jericho. But the Spies go to Rahab’s house…who is…a prostitute?

Here, there’s a possible connection to Num. 25:1-3, which says “while Israel was at Shittim, the men committed harlotry with Moabite women.”

However, Rahab is seen as a heroine and a Savior figure:

Rahab hid the spies when the king’s guards came looking for them

She let the spies down the wall with a rope

She told the spies to hide in the hills for three days

She also gives a Confessional statement, saying:

“I know that the LORD has given you this land…”

“The LORD your God is God in heaven above and on the earth below.”

“Spare the lives of my family.”

The spies told her to let down a red cord from her window as a sign of protection.

Rahab is remembered in both Jewish and Christian tradition.

Hebrews 11:31 says:

“By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.”

In Matthew 1:5, Rahab is listed in the genealogy of Jesus.

And Jesus’ brother James wrote:

“You see that a person is considered righteous by what they do and not by faith alone. In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction?”

According to the Talmud, there was a rumor among the rabbis that Rahab married Joshua and became the ancestor of eight prophets.

In chapters 3–4 we see Israel crossing the Jordan. Like at the red sea, Israel faces another water obstacle, the Jordan River. The text says that at this time the river was at flood stage.

Instructions are given to the people to follow the Ark. And a Command is given for people to “sanctify” themselves.

The Details of the crossing are as follows:

The priests carried the Ark and stepped into the Jordan River.

The river immediately stopped flowing.

The priests stood with the ark in the middle of the Jordan and waited for the nation to cross.

After everyone crossed, the priests came up and the water returned to normal.

The people were also instructed to take twelve stones from the river bed and set them up as a memorial.

The role of the Ark is significant in the book of Joshua. It is mentioned 16 times, 9 of those times in chapter 3, and 7 times in chapter 4. The Ark was understood to be the responsibility of the Kohathites according to Numbers 3:31

The reference to “dry land” during the crossing seems to draw a direct connection between Exodus 14:21-22 in the crossing of the Red Sea, and Joshua 4:18 and 22 in the crossing of the Jordan River. These two passages seem to parallel each other.

In chapter five, Joshua is portrayed as the faithful leader in regards to commanding the men to undergo circumcision. No one had been circumcised since Israel left Egypt. And the place where this mass-event took place was called “Gibeath Haaraloth” …which means “hill of foreskins.”

Joshua also commands that Passover be celebrated. The text says that the people ate the food of the land that day, and also that this was the same day that God stopped sending manna from heaven.

Joshua also has theophany experience here. A man with the sword appears to Joshua with a message from God. He identifies himself as neither a friend nor an enemy, but as "The Commander of the Army of The LORD." God commands Joshua to remove his sandals, just like the beginning of Moses’ ministry

And Joshua is given instructions:

Have the army march around Jericho once a day for six days in silence.

On the seventh day march around the city seven times while the priests blow trumpets.

Have all the people shout, and the walls will collapse, and you will go in and destroy the place.

Chapter six carries out these events …with the military plan for the Jericho conquest resembling a cultic event more than anything else. Emphasis is placed on the faithful implementation of God’s commands. And Yahweh is seen as the one who fights for Israel.

There’s only a simple note about the battle details, saying, “They took it…they destroyed it…”

But we also get to see the function of something known as “kherem” at this point, which means to “devote to destruction.” This term occurs 80 times in the Old Testament, with 27 of those times occurring in Joshua. 25 of those 27 times occur in Joshua chs. 6–11. Second runner up is Deuteronomy where the word only occurs 10 times.

In chapters 7–8, we hear about how Achan, one of the Israelites, took some of the “devoted things” for himself from the plunder of the city. Meanwhile The people claim, “We don’t need the whole army…” to conquer the city of Ai… which seems to border on cockiness… But When Israel attacked the city of Ai, they were defeated.

Joshua laments, and he weeps in front of the Ark, and cries, “Why have you let this happen?” But God tells him to stop making noise, because the covenant has been broken. All Israel is incriminated.

They use lots to determine the guilty party. Judah is singled out from Israel. The Zerahites are singled out from Judah. Zimri’s descendants are singled out from the Zerahites. And Achan is singled out from the descendants of Zimri.

Achan first confesses his sin and then explains why he did it. And then everything associated with Achan is destroyed. They were stoned, and then they were burned. And the people piled rocks on top of what was left of Achan’s estate.

And they named the place Achor, which means “trouble.” It is a pun on Achan’s name because he was a “trouble-maker.” However, this word has a different connotation in Hosea, when God says of his sinful people… “I will speak tenderly to her…and make Achor a door of hope.”

Unlike Jericho, the second attack on Ai includes an elaborate military strategy. Joshua sends 30,000 of his best men out at night to hide on the other side of Ai. Joshua then leads the other men in a frontal attack. Everyone from Ai comes out and fights against Joshua, and Joshua has his men flee from them. God then tells Joshua to hold out his sword in the direction of Ai so that the city will be taken. Meanwhile, the 30,000 men come up from behind Ai and set fire to the city. And the people of Ai panic… and are captured.

And Joshua destroys the city and its people. The name “Ai” means “the ruin” and this is the story the Israelites told to explain how a once great and powerful city came to become “Ai.”

The people hung the king of Ai on a pole. But Joshua took the king’s body down at sunset in keeping with the law of Deuteronomy.

And unlike the story of Jericho, this time God allows Israel to keep the spoil and livestock for themselves.