01.01.

02 WILDERNESS & HILL COUNTRY

OUTLINE

MOSES AND THE EXODUS

Leader, prophet and lawgiver
Revelation of the divine name
The Exodus and history
Covenant and Law

JOSHUA AND THE CONQUEST

A significant individual
The Israelite conquest

THE CRISIS OF CONQUEST

Faith wrestles with culture
Canaanite religion
The Philistines

THE JUDGES OF ISRAEL

Cycles of rebellion and return
The Shophet
The exploits of the Judges
A covenant ideal

Questions
Open Reflection
Reading and Resources

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 SALVATION LANDSCAPE
An opportunity to understand, discuss and reflect upon the story of the people of
God; seamlessly integrating biblical and church history against a background of
world history and applying our observations to the Christian community today.

LEARNING GOALS:
Main Unit Objective: To enable learners to understand the relationship between
history, mission and eschatology in defining the environment, inspiration and the
purpose of Christians as the people of God.
Module Objective: To enable learners to recognise and understand the biblical
presentation and historical development of Christianity
Learners will:
Review historical events
Analyse different interpretations
Identify the spiritual dimension of world history
Reflect on the relevance to the students own times
Learners will acquire a knowledge and understanding of:
Sequential events
Historical context
Methods of history telling
Influence / impact of events on subsequent events
Session Learning Goal:
Learners will understand the nature of the creation and patriarchal narratives.
Session Description:
from the Exodus events to the period of the Judges

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 01.01.02 WILDERNESS & HILL COUNTRY

MOSES AND THE EXODUS

Leader, prophet and lawgiver

A dominating influence
The scene changes from the story of a family to the story of a nation1. The focus falls
upon Moses, the first of many to stand as a representative of Israel. He is a
towering figure who dominates the story of the Hebrews from Egypt till they stand at
the threshold of the Promised Land. In fact Moses casts his long shadow over the
whole of Israel's subsequent history and thought; in him all threads converge.

Man for all seasons

We meet Moses in the most varied of situations: -

He is a privileged youth in Pharaoh's court; being technically prepared

for much of the work that lay ahead of him [Acts 7:22];
He is at the edge of the desert in Midian alone with his flock; this was
spiritual preparation;
He is representing his people before Pharaoh, fighting for their freedom
and leading them out of bondage;
He is leading the people through danger, distress and discontent in the
wilderness;
He is standing on Sinai in interface with God on the people's behalf and
receiving details of the divine covenant;
Finally, within sight of the Promised Land, he issues last instructions
before dying and being buried by God himself.

Meekness and strength

Moses clearly had an enormous impact on his contemporaries: -

He had personal magnetism and was held in admiration by all;

There was also resistance and a deep-seated fear of him;
When the people failed to have faith in God's saving power they rebelled
against Moses, God's representative and chosen leader;
Even his family let him down; in the Golden Calf incident [Ex 32], in
jealousy and criticism over his marriage [Num 12];
He is remembered as 'meek' [controlled] and 'forbearing' [Num 12:3];
He stood as intercessor and mediator between people and God.

1 It has been said that all the stories in Genesis are set either in, or near to, the family tent which gives them their
unique intimate feel; from Exodus on they have a much wider perspective

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The fact that he was not perfect [Num 20:10-ff.] is not the amazing thing, but rather
that he fulfilled his commission from God with a 'stiff necked' people [cf. Heb 11:27].
The fact that he was prepared to be 'cursed' that they might be 'blessed' shows his
calibre.

The greatest prophet

We tend to think of a 'prophet' as a phenomenon of later Israel, but scripture calls
Moses prophet 'par excellence' [Dt 34:10]2 . In fact the clearest biblical example of
the relationship between a prophet and God is seen in the relationship between
Moses and Aaron when taking the message to Pharaoh [Ex 4:15-16; 7:1]. He is the
model for all prophets to come: -

Moses distinctive and intimate relationship with God, with frequent

encounters in the wild grandeur of the Sinai landscape; God communed
with him uniquely 'mouth to mouth' [Num 12:8];
Moses' distinct prophetic role is seen in the fact that he was the
messenger who brought the terms of the Sinai covenant to the people; he
is the 'lawgiver' of Israel, laying the essential foundations for its future life.

Revelation of the divine name

Whose authority?
The most important events in Moses' life prior to the Exodus itself were the two
occasions when God spoke to him and revealed the divine name. The first incident
was at the 'bush that burned' [Ex. 3:1-ff.], the second followed his initial rebuff from
Pharaoh [Ex. 6:1-ff.]. On both occasions he is: -

Reminded of God's promise to their fathers;

Assured that God knows of their present bondage;
Commissioned to take the Hebrews into a land 'oozing with milk and
honey';
When Moses asks whom he should say has sent him the reply that God
gives is the most profound revelation of the divine name in scripture; a
key moment in salvation history. Remember that a name is always a
revelation of character.

The sacred letters

The two scriptures [Ex 3:14; 6:2-3] need to be studied together. Moses is told that
'Yahweh' has sent him. In Hebrew we have just four consonants YHWH, called the
'tetragrammaton'. We are uncertain of the pronunciation as vowels were only written
down much later. To make sure this sacred name was not misused the vowels from
'Adoni' [Lord] were inserted, making the hybrid name Jehovah'.

A form of the verb to be

While much is uncertain, what we do know is that the name is linked to the verb 'to
be'. Further, it is the name of a person and not a title like the other names for God.

2 Do you think that Moses would appear on any spontaneous list of prophets written by the average Christian?

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The name emphasises God in personal terms. Nevertheless, we are left with the
difficulty of how to translate this powerful, abstract and liquid phrase. There are a
number of possibilities: -

There are those that emphasise God's 'being'; 'The One who is'; 'The
One who will be', or 'The Eternal One';
There are those that emphasise God's 'activity'; 'The One who causes to
be', 'I will be what I will be', 'He who causes to come into existence'.

Perhaps there is no satisfactory translation; this only emphasises the profound

nature of God and the importance of this moment of revelation3.

The Exodus and history

The date of the Exodus

This is one of the complex and disputed subjects of Biblical studies, with conflicting
and uncertain evidence in both scripture and archaeology. Suffice it to say that there
are two possibilities; a date in the 15th century BC. and a date in the 13th century
BC. The majority of scholars opt for the date in the 13th century on the strength of
archaeological evidence tying in with biblical statements. There are scriptures that
seem to demand a 15th century date but both archaeology and later biblical
chronology then become difficult [especially the period of the Judges]. A date
around 1290 BC. seems to be the most acceptable for the Exodus.

The 'Way Out'

The 'Exodus' itself is prepared by the series of 'ten plagues that reach their climax in
the death of the Egyptian 'firstborn' and the celebration of the 'Passover Meal'.

We see in the plagues a blending of human freedom and God's sovereignty.

Pharaoh hardened his own heart [Plagues 1-7], but by the eighth plague [locusts] we
are told that he was so locked into this pattern of behaviour that 'the Lord had
hardened his heart' [Ex 10:20]. So God's purposes are sealed without his violation of
freewill.

Why did the plagues take place? There appear to be three reasons:-

To execute judgment upon the Egyptians;

As a 'sign' to the Hebrews that God was with them;
To make the Egyptians willing to let the slaves go free.

There is no event in scripture that has left its mark as clearly as 'the Exodus'4 . It is
referred to time and again, and its symbolism recurs throughout the Bible, frequently
in the New Testament. It is the clearest picture of 'salvation' [individual and national]
within the context of history, and it prepares our understanding for the all-embracing
salvation brought into being by Jesus.

3 Note Gods style; revealing his character [name] in just four letters, and we no longer know how to pronounce it or how to translate it!
4 it has been estimated that the imagery of the Exodus occurs 30% more times in the whole of scripture than any other single image

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The route of the Exodus is another uncertainty. The main reason for this is that,
while the Bible provides clear names of all the places, Sinai has never had a settled
population to establish them and their location in now lost. Even the identification of
Horeb/Sinai is uncertain. Tradition identifies 'the mountain of the Lord' as Jabel
Musa [2244m.] at the tip of the Sinai peninsula. However, there are also strong
arguments for identifying it as Jabel sin Bisher, half way down the Red Sea coast,
taking the route through the centre of the peninsula.

Covenant and Law

Threshold of revelation and relationship

On a day now unknown, a group of Hebrew people, escapees from Egyptian labour
camps, known to one-another as the 'children of Israel', stood before the austere
slopes of Mount Sinai. They had no idea of the significance of what was about to
take place, that one of the greatest moments of history was about to break upon
them, and God the Creator, the one who had shown his salvation to them in the
Exodus, was about to establish an unbreakable relationship with them out of the
sheer grace of his heart [cf Dt 7:6-8]

The call to Covenant

God calls the people to covenant [Ex 19:3-6]. In his initial statement to Moses he
sets the scene and lays out the terms perfectly in a few pungent sentences.

'Covenant' is a fundamental biblical concept. The Hebrew word is 'berith' the root of
which seems complex, containing the ideas 'a bond', 'a fetter', 'to cut' and 'to eat', all
of which are significant. It implies an 'unending' relationship between God and
people, sealed by 'sacrifice' and concluded by the sharing of a 'meal' to illustrate the
'harmony' it has created. It is the linking of two parties who were previously
unrelated; ie. there could never be a 'berith' between two family members as they
are already related by blood.

These opening verses of the Sinai Covenant put the whole 'berith' idea into biblical
perspective: -

It is God who takes the initiative [v4]. He does it freely, he is not under
any obligation to act in this way [v5]. The mystery of election;
The picture is that of a conquering warrior issuing terms to a people he
has brought to surrender. There is no sense of a 'bargain'. He reminds
them of what he has done for them, they are in his debt [v4];
He demands 'obedience', central to Israelite covenant faith [v5];
They are to be a 'kingdom of priests' and a 'holy nation' [v6]; these are
unique terms in the Hebrew Bible. They speak of Israel's universal
mission, they are prophetic of the New Covenant also.

Holiness and Covenant

The seriousness of covenant making is seen in the demands made on Israel to
prepare for the event [Ex 19:7-25]. The biblical word for 'holiness' is 'qadosh' which
has the sense of 'belonging to' and 'separate from'. This awesome event called for
them to be separate from daily things as the terms would lead them as a nation to be

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'different from' the world because they 'belong to' God. God's 'separateness' is also
emphasised. Holiness is the displaying of Gods character in their lives because they
belong to him.

The heart of the Covenant

The Covenant is made upon the basis of the words of Yahweh [20:1-17]. The
Covenant establishes their relationship with God, but it requires 'instruction' [Torah -
Law] to understand how that relationship is to work out in practical terms. The Law
is a revelation of the character of God to Israel. It is limited both by language,
understanding and the ability to obey it. But it is the first step towards that which
reaches its fullness in Christ.

Of course the whole Law [from Ex. 20 through to Num. 10, and all of Deuteronomy]
makes up that 'covenant instruction'. But the heart of the Covenant and the Torah
are found in quintessential form in what the Hebrew calls 'the Ten Words', popularly
known as 'the Ten Commandments'. Originally they would have been ten, two word,
phrases that have become expanded by oral tradition. Why 'ten' commandments?
We don't know - possibly to make them easily remembered on the fingers of two
hands!

The 'keystone' of the Covenant

As the Covenant is sealed by sacrifice, accepted by the people, and concluded by
the eating of a meal [Ex. 24:1-18], we need to remember just how central it is to
everything that lies ahead:-

It will shape the social and spiritual life of the nation;

It will be the basis to which all prophets and reformers make their appeal;
It is the standard against which the nation and individuals are judged;
Though it has limitations in its present form it is never disregarded; it is
given 'real meaning' in the New Covenant.

JOSHUA AND THE CONQUEST

A significant individual

Standing at the 'bridge'

Joshua stands at the turning point in Israel's history; behind him lay the years of
'wandering' motivated by God's 'promise', ahead lies 'settlement' and the beginnings
of 'fulfillment'. He forms the 'bridge' between the two.

A person of proven worth

Joshua's name means 'God saves' [the same name that Jesus took.] He did not
suddenly spring into the limelight; a young person at the time of the Exodus he
became Moses' constant companion and intimate friend, never far from his side. He
was faithful during the times of rebellion. He took guard over the 'Tent of Meeting'.
He is said to have been 'full of the spirit of wisdom' through the laying on of hands.
Yet he is not another Moses. He continues the work but he is a different person. It
is interesting to compare his relationship to Moses with that of Elisha to Elijah, yet he
and Elisha are not the same!

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 Agent of the Conquest
Joshua's work begins at Jordan. He becomes the instrument of God's mighty works,
and agent of the Conquest. He is the 'court of appeal' for tribal grievances, and in
this is a forerunner to the 'judges. Under his hand the community is structured in
settled circumstances, and the Covenant is reaffirmed at Shechem.

The Israelite conquest

An act of God
The first 12 chapters of Joshua tell this story. But what is taking place? :

The wickedness of the Canaanite nations is being judged;

The promises to the Patriarchs are being fulfilled.

While we may have emotional and moral questions there is one thing of which we
can be certain, 'Shall not the Judge of all the earth do right?' [Gen 18:25]5 .

Three dramatic campaigns

The Bible shows Canaan falling to Israel in three dramatic military campaigns: -

Foothold across Jordan [Jericho] and then unresisted movement up as

far as Shechem;
Movement into central and Southern Canaan [tricked by the Gibeonites,
the Jebusite city of Jerusalem untouched];
Into the northern hill country [valley of Jezreel, into Galilee].

The Paradox
The Bible seems to make two conflicting statements about the conquest:-

That 'the whole land had rest from war' [Josh 11:23].
'Who shall go up for us against the Canaanites to fight against them' [Jg 1:1]

The implications are that the Conquest was significant but not complete. Israel held
Canaan in her power but pockets of resistance remained, ever to be a threat in the
future.

THE CRISIS OF CONQUEST

Faith wrestles with culture

A tribal Confederacy
As Israel begins to settle down on the soil of Canaan and take her inheritance as 'the
people of God' among 'the nations', the struggle between 'faith' and 'culture' began.

5 these issue will be dealt with in much more detail in 04.10.05 Peace and War

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As a community Israel functioned in a 'tribal Confederacy', with each of her twelve
tribes having independent leadership but being united and bound together on the
basis of the Covenant.

God of History and God of Nature

The conquest changed the whole pace of Israel's life. Up until then Yahweh had
proved himself to be the 'God of History', he was fulfilling his promise to them
through the drama of the Exodus and Conquest. Suddenly the momentum changed;
they settled, put down roots, their daily needs began to change with a dependence
upon the cycles of the seasons and the rhythms of nature, for seedtime and harvest,
which they had not needed before. Yahweh and proved himself as 'God of History',
the question was, 'Did he hold the same power over the cycles of Nature? "Could
he win against the pagan gods who did claim to control them?

Survival
Israel's struggle was on several fronts; against oppressors, against the forces of
nature, and against the spiritual temptations from Canaanite religion in the face of
the purity of Yahweh's covenant.

Canaanite religion

Fertility nature religion

The Bible describes Canaanite religion as 'the worship of Baals and Ashtaroth' [Jg.
2:13].

Like many fertility religions it believed the earth was the sphere of divine powers and
to ensure the fertility of crops and cattle people must move in harmony with these
forces and assist the cosmic rhythms. These powers were believed to be male and
female with life depending on the cosmic union of the two.

The seasons were seen as the cycle of life; autumn and winter [death], spring
[resurrection] and summer [fruitfulness]. Elaborate myths were developed to explain
these forces in which the sexual interaction between gods and goddesses became
vital to life and fertility. These deities themselves were seen also as caught up in the
huge drama of life and death themselves.

The Canaanite pantheon

The Canaanite pantheon was complex: -

The supreme Canaanite deity was 'El' [the god], an obscure high god
called 'Father of humanity', 'Father of Years'; Asherah was his consort
The active male god was 'Baal' [lit. lord, owner], son of El and Asherah;
the rain and storm god, lord of vegetation and the earth
The female side of the pantheon was complex, but there were three main
goddesses; 'Asherah' [consort of El, mother of Baal], 'Ashtarte' [goddess
of fertility], 'Anath' [a goddess of violent sexual passion and sadistic
brutality];
'Mot' [representing death].

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Each autumn Mot kills Baal and carries him to the underworld, while the gods mourn
[winter]. Anath, filled with passion for her lover, seeks out and kills Mot, bringing
about Baal's resurrection [spring]. With the uniting of the lovers the earth is once
again filled with virility and fruitfulness [summer].

Social degradation
The Canaanites believed they must do everything they could to assist these forces;
if they did not, life itself would cease. Therefore the temple did not become merely a
place of worship, but the centre for 'sacred prostitution' (male and female); with men
and women taking the roles of Baal and Ashtarte. Lives were therefore brought to
the lowest levels of degradation, and presented a major temptation to the children of
Israel and evil constantly challenged by the prophets as we shall see.

The Philistines

Population explosion
Just prior to the time of the Exodus, a huge population upheaval took place in the
Aegean Islands, due to their being invaded by Southern European tribes. Many of
these displaced peoples moved by land and sea via Crete and Cyprus, into the
coastlands of Egypt and Canaan.

The Sea People

The Egyptians called the new migrants 'the Sea People'; they included numerous
groups among who were the 'Philistines' [destined to give the land of 'Canaan' the
name 'Palestine']. The Egyptians managed to contain the Philistine flood within the
southern coast lands of Canaan, and by the time Joshua was an old man they had
established themselves in the five cities of Gaza, Ashkelon, Ashdod, Ekron and
Gath. They engaged in sea trade [note their god 'Dagon' was represented as a fish].
They also gained a monopoly in the iron trade, which they probably learned from the
Hittites.

They are to be a major threat to the Israelites, having every intention of turning
Canaan into a Philistine empire.

THE JUDGES OF ISRAEL

Cycles of rebellion and return

Discovering the Covenant afresh

Israel's crisis of faith lay in the fact that it is vital for each generation to rediscover for
themselves the meaning of the Covenant and act in faithfulness to it. It cannot be
passed from parent to child like property or wealth. The Covenant is eternal but
must be born afresh in each generation.

The reoccurring pattern

Throughout the period of the Judges we repeatedly hear of a new generation of
Israel 'who did not know Yahweh or the work he had done in Israel' [Jg 2:10]. This is
a recurring pattern that sets a sad rhythm to the period, [and in fact throughout
Salvation History into our own times]:-

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 The people forsook Yahweh and served other gods;
In anger Yahweh delivered them into the hands of their enemies;
In affliction the people cried to God and he sent a 'judge' to deliver them
and give them peace;
When the 'judge' died the people forsook Yahweh again and they became
prey to their enemies once more.

The principle is clear. 'Obedience means life, disobedience means death'. However,
God is always ready to forgive a penitent people and redress their grievances.

The Shophet

One who obtains 'right' for the people

Our English word 'judge' is a poor translation of the Hebrew 'shophet'. They were
leaders who obtained 'right' for their people; either by taking military action or by
judging legal disputes. So a 'shophet' is a 'ruler' rather than a 'judge' but not a 'king'.
They grew out of the concept of 'eldership' developed in the wilderness. They are a
'military champion' and 'deliverer' but also an 'internal arbitrator'.

A charismatic person
The 'shophet' had 'charismatic' anointing; 'the spirit of the Lord clothed himself in
Gideon' [Jg 6;34], and the same with the others. Being a member of one of the more
important families also seems to have been a requirement, they were not raised
form the mass of the people by inspiration alone.

A 'ruler' not a 'king'

The 'shophet' seems to have been a local or national hero who continued to rule
after their specific acts of deliverance, but they did not leave dynasties as a king
would have done. Gideon, with his plurality of wives, is as close as we get to
kingship during this period though he shuns the title. Very rarely did one judge
influence the whole of Israel, and there appears to have been considerable overlap
between some of them. However, the chronology of the Judges is a complex
subject.

The exploits of the Judges

The period of Israel's conquest and settlement of Canaan coincided with a period of
political weakness in both Egypt and Mesopotamia. So while the 'superpowers' of
the day did not pose a threat, her immediate neighbours did, and it was in response
to this that the Judges ministered.

Attacks from trans-Jordan

In c. 1200 BC. Cushan [east Syria/north Iraq] attacked Israel; they were repelled
by Othniel.
In c. 1170 BC. Moab attacked Israel [took Jericho]; they were delivered by Ehud.
In c. 1070 BC. [towards the end of the period of the Judges] the Ammorites
attacked Israel; deliverance came from Jephthah, and probably Ibzan, Elon and
Abdon.

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 Attacks from Canaanite city-states
In about 1125 BC. a coalition of Canaanite city-states, led by Sisera, attacked
Israel; Barak, spurred on by Deborah, defeated them at Megiddo [a strategic
area].

Attacks from the Arabian desert

In c. 1100 BC. Midianite bedouin made wild and surprise attacks on the
encampments and villages of southern Israel. This was made possible with the
camel as a new, fast and effective military weapon. The Israelites were forced
to live in caves and were in danger of losing everything they had gained in the
Conquest. The deliverer was Gideon, whose minute guerrilla band of 300
showed beyond question 'the battle is Yahweh's alone'.
Two other judges that appear to have acted in response to the crisis from the
Arabian desert are Tola of Issachar and Jair of Gilead.

Threats from the Philistines

In c. 1150 BC. Shamgar was used to deliver Israel by killing some 600
Philistines with an ox-goad [setting a precedent for the future!].
In c. 1070 BC., near the end of the Judges period and probably overlapping with
Jephthah and the others, we have Samson, the most famous judge of all. He
has been described as, 'that lusty Israelite Tarzan with a fatal weakness for
women'! He is a 'charismatic individual' rather than a military leader. God is
sovereignly able to use Samson's personal pursuit of passion to inflict a strong
check on the Philistines at a time when they could have done irreparable harm
to Israel. A more permanent solution would have to come later.

A covenant ideal

The period of the Judges and the 'tribal confederacy' is often dismissed by
Christians as being transient and insignificant as one hastens past from the Exodus
to the rise of the Monarchy. This is a sad misunderstanding. The 'tribal
confederacy' depended for its existence upon having its roots deeply planted into the
Covenant backed up by strong 'charismatic' leadership at all levels of society. It
unquestionably represents an ideal of Covenant life under Yahweh's rule. It blends
'unity' with 'diversity'; 'form' and 'freedom'; 'covenant' with 'charisma'.

While it was 'fragile' in structure this was only because it demanded that each
generation embrace the Covenant afresh for itself; a principle that has never been
revoked. As we shall see, Samuel's resistance to establishing a 'monarchy' strongly
indicates that Israel was moving away from God's ideal structure for their nation;
events only prove this to be the case. Broad observation would seem to suggest
that from the whole sweep of Salvation History three eras are distinctively
'charismatic'; Israel as a tribal confederacy under the Judges, the early Christian
Community after Pentecost, and the Church in the 20th Century. The parallels
between these three eras are most interesting.

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Questions

1. What do you think it was that made Moses such a unique leader of the Hebrew
people?

2. Why was the Covenant so central to Israel's faith?

3. What lessons could the church today learn from the account of Hebrew faith
wrestling with Canaanite culture?

Open Reflection

The events and the imagery of the Exodus are the single most frequently reoccurring
idea in the Bible. Why do you think this is? Why was it so important to the writers
and readers of the Hebrew scriptures? What links are there with the exodus theme
and the Christian message? How might the idea of the exodus events be relevant to
the 21st century?

Reading & Resources

BW Anderson The Living World of the Old Testament Longmans 1978

RG Boling Judges [Anchor Bible] pub Doubleday 1975
BS Childs The Book of Exodus pub Westminster Press 1974
A Cundal & L Morris Judges and Ruth pub IVP 1971
J Bright A History of Israel pub SCM 1981
J Bright The Book of Joshua [Interpreters Bible] pub Abingdon 1953
B Halpern The Emergence of Israel in Canaan pub Scholars Press 1983
W Kaiser Exodus pub Zondervan 1979
DJ McCarthy Old Testament Covenant pub Blackwell 1972
JL McKenzie The World of the Judges pub Geoffrey Chapman 1966
J M Miller & JH Hayes A History of Ancient Israel and Judah pub SCM 1986
M Woudstra The Book of Joshua pub Eerdmans 1981
C Wright Living as the People of God pub IVP 1983

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