In Joshua chapters 18-24, the seven remaining Israelite tribes are allotted areas in the promised land. Shortly before Joshua dies [chapter 24], he passes on to the nation the commandment he was himself given [1:6-7] and had fulfilled: to be very courageous in taking the land, and to keep all of God’s law carefully. He urges Israel to hold fast to their God and to love him [24:8-11].
The next book, Judges, has some initial overlap with Joshua, then presents the early history of Israel once they are settled in the land. (It is written mainly in chronological order, except for chapters 17-21 that report some shocking events soon after Joshua’s death.) It shows how Israel, having failed to drive out the Canaanites, instead had copied their wicked example, turning away from the true God and engaging in idol-worship and immoral behaviour. As Moses had prophesied, God responds by causing neighbouring nations to invade the land and oppress his own people, to persuade them to turn back to him. When they do, and cry out for help, God sends judges who save them and teach them the right way once more. This general pattern of events is summarised in chapter 2:11-19, and the main part of the book shows this sequence occurring repeatedly over about 450 years (see Acts 13:19-20).
Ruth is a short and lovely book. It describes how Ruth, a Moabite woman, was married to an exiled Israelite, but is left a childless widow. She shows faith in the God of Israel, leaving her own land with her widowed mother-in-law for the land of Judah. God brings Ruth to the notice of Boaz, a faithful and kind man. Seeing her humility, diligence and loyalty to Naomi, he marries her to fulfil God’s law [Deuteronomy 25:5-6], and she bears him a son, Obed. The book ends with the genealogy from Judah, down through Boaz and Obed, to David, the future king of Israel.
In June we also read chapters 1-12 of the first book of Samuel, giving the history of Israel up to the time of its first king, Saul. Samuel was a Levite who became a great prophet of God. But in his time the priests in Israel are corrupt, and God speaks through him to condemn them. Under Samuel’s direction, Saul does well initially, and God gives Israel victory over the Philistines. But Saul’s obedience to God, and the consequent blessings on Israel, will prove only temporary…
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Isaiah 24-55
In this part of the book, Isaiah continues to prophesy (that is, to give God’s message) by God’s spirit speaking in him. He speaks of troubles to come because of men’s disobedience, but also promises great blessings for those who believe God’s word and seek to keep it despite present difficulties. We also find in chapters 36-39 [compare 2 Kings 18-20 and 2 Chronicles 32] a historical account of the Assyrian invasion of the land of Judah, and of faithful king Hezekiah’s plea to God for help, which is answered by a miracle.
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In Hebrews 6-13, the limitations of the law of Moses, and the superiority of God’s work through Jesus, continue to be shown. Melchisedec (or Melchizedek), a king and priest in the time of Abraham (Genesis 14), exemplifies the God-given authority of Jesus, God’s own son, above priests under the law of Moses. Chapter 11 gives many examples from earlier times, demonstrating that genuine faith (belief of God’s word) must be shown by putting it into action.
The writer of James is probably not James the brother of John (Mark 3:17), but James the brother of Jesus (Mark 6:3). It is addressed to Jewish believers, who in the early years of Christianity met in synagogues (chapter 2:2, compare Acts 9:1-2). As in Hebrews 11, the need for faith to be demonstrated by actions is made clear (chapter 2), including by two of the same examples – Rahab and Abraham.
1 Peter is, like the letter of James, written primarily to early Jewish Christians, scattered in various countries. Some of them probably heard and believed his and the other apostles’ preaching in Jerusalem on the day of Pentecost (Acts 2). Peter encourages them to hold fast to the gospel, doing what is right despite the difficulties this would bring, because they have a marvellous hope, the promised revelation of Jesus Christ when he returns from heaven.
2 Peter was written much later than 1 Peter: the apostle is now anticipating his own death (1:12-14). But like so much of the Bible, it emphasises the great value of God’s promises to believers. Among these is the hope of escaping from the corruption of our present nature, caused by wrong desire (1:4 - see Genesis 3:6), to be made immortal, sharing God’s perfect nature. As one of three disciples who all saw a powerful vision of Jesus coming in glory in his kingdom (Matthew 16:27-17:9), Peter is able to assure his readers that God’s purpose, revealed by his prophets in the scriptures, is certain to be accomplished. In chapter 3 he warns strongly about false teachers, such as those who doubt the reality of God’s work in creation, the flood, or the promised return of Jesus to judge the world. Only those who hold fast to the original teaching of the gospel will be saved.
1 John and John’s two later letters are strongly linked - in themes and principles - with the gospel record that he earlier wrote, also by inspiration of God. For example, both John and 1 John start with reference to a “beginning”. Both also have much to say about the love of God, demonstrated in Jesus his son, and how believers must love one another to show that they really are disciples of Jesus (compare John 15:9-17). By contrast, some profess to know Jesus but show hatred instead of love, behaving like wicked Cain, not like righteous Abel (3:11-12, compare Genesis 4).
2 John seems to be written to a specific faithful woman and her children, but the principles it shows are the same for all believers. John speaks in it about truth, and “walking in truth”, that is, putting right understanding into practice. Again, he warns against those who deceive others by false teaching, and says they should be rejected (verse 10), because to accept and greet them is to share in their wrong actions (verse 11).
3 John is written to a dear fellow-believer, Gaius, who like the faithful woman of 2 John is “walking in truth” (verse 3). Sadly, we see there are problems in the congregation of believers. A man called Diotrephes has evidently ceased to walk in truth, and instead has set himself up as an authority, acting against those who maintain right understanding and treating them as wrong-doers to be rejected (compare 2 John v10) although he is the real wrong-doer. One of John’s last thoughts (verses 13-14, also 2 John verse 12) is that writing a letter is good, but speaking face-to-face – as God did with Moses (Exodus 33:11) – is the best way to communicate.
The letter of Jude, like the other letters we read this month, teaches that faith in Jesus must be put into practice by believers, because there are many challenges. Jude warns repeatedly of the dangers of those who claim to be disciples, but who do not obey the teaching of Jesus and his apostles, as shown by their actions. In verse 11 he compares them to certain wicked men recorded in the Old Testament, including Cain (Genesis 4), Balaam (Numbers 22-24) and Core (or Korah, Numbers 16), amongst others.
The book of Revelation is a prophecy – a message from God to man through a prophet – in the form of a long and complex vision experienced by John. Its themes match prophecies Jesus gave (eg Matthew 24): that there would come great political and religious upheavals, and that faithful believers (called “saints”) would face persecution from both political powers and deceptive teachers of false religion. But it also makes clear that God is in control and will at the right time send Jesus Christ to judge the world, remove all enemies, and bring true peace on earth. The events are predicted in symbolic form, like some Old Testament prophecies, often using animals – some recognisable, some not – to represent human political and religious forces. The book ends with a wonderful picture of the world to come, completely in harmony with God, as intended from the beginning of creation.