We shall continue with
the study of the Book of Joshua this week.
(1) God knew exactly who committed the crime. Why would He tell Joshua to perform a tribe by tribe, clan by clan, family by family, man by man process?
(2) What should Achan do before he was finally drawn?
(3) If you were Joshua, when Achan was drawn, what would you have said?
(4) What did Joshua say?
(5) Why did Joshua begin with saying, “give glory to God and give Him the praise?” Why would Joshua tell someone who sinned so horribly and was about to face the punishment of death to give God glory and praise?
(6) Read Achan’s confession. Did he give glory to God? Was his confession a sign of repentance?
(7) The Israelites had gone through 40 years in the wilderness which meant that they would have rarely seen any Babylonian robe, let alone own one. Together with 5 – 6 lbs. of silver and 1¼ lbs. of gold, it was certainly a huge temptation. How might Achan justify what he did at the time of his action?
(8) Given the seriousness of Achan’s sin, was the punishment of the whole family still a little harsh? Try to recount all the consequences of his sin.
(9) What is the main message to you today?
本週我們繼續研讀約書亞記。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題 。
(1) 神既知道誰是犯罪者，為何卻要約書亞吩咐以色列人按支派、宗族、家室的近前來被取出來？
(2) 在這過程中，亞干早該怎樣作？
(3) 如果你是約書亞，取出亞干時，你會說什麼話？
(4) 約書亞的第一句話是什麼？
(5) 這句話是什麼意思？為何叫一個犯了這樣的惡，且將面對死的審判的人將榮耀歸給神？
(6) 請細讀亞干的認罪詞。他有否歸榮耀給神？他的認罪是否表明他的悔改？為什麼？
(7) 以色列人在曠野達四十年之久，相信從未有機會擁有或見過這樣的美衣。再加上近六磅的銀子和一磅多的金子，實在是極大的誘惑。亞干心裡會是怎樣說服自己去拿這些「當滅之物」呢？
(8) 亞干所犯的罪固然是嚴重的，且禍及他人，然而全家都受死的審判是否過重？
(9) 今日給你主要的提醒是什麼？你會怎樣應用在你的生命中？
Technically, what Achan did was not theft. Whatever he did was part of a normal act during a war, especially in the Ancient Near East. As you took part in conquering your enemies, the loot which in this case included a robe and some silver and gold was part of your entitlement, not to mention that the poor guy had spent all of his life in the wilderness and would have never seen such a beautiful a robe, let alone own one.
However, Achan was no ordinary person and the war was no ordinary war. He was part of the Chosen People of God. He was delivered together with his people out of Egypt; and together with his people, they belonged not to themselves, but to the Lord. As much as the war was a path to the Promised Land for their enjoyment, it was not their war. It was the Lord’s and was fought for His glory! As a result, what was common and acceptable to the world was not necessarily common and acceptable to them. They had to live by and play by the rules and standards, not of the world, but of God.
The parallel to Christians cannot be clearer. We do not live by or play by the rules and standards of the world, but only that of the Bible. Therefore, we can never defend our disobedience by saying, “But, everybody does that!” We are clearly not “everybody”; we belong to the Lord. Not even Achan dared to say anything in his own defense.
從某個角度而言，亞干是可以說自己所作的不算是偷竊。在古時的近東，戰爭所得的掠物是可以佔為己有的。故此，亞干作為戰士，從掠物中稍拿較輕便的美衣，加上一點點的金銀，不算過份吧。何況，幾十年曠野的生涯，他從未見過這樣漂亮的美衣呢！
但亞干忽略了他並非與近東的人相同，而他所參與的戰爭亦非普通的戰事。他的身份是屬神的選民！他是屬於神用大能從埃及拯救出來的百姓的群體。他們既是被神救贖出來的，他們就不再屬乎自己，乃是屬於神的了！雖然，這爭戰是得應許之地必經之路，但這並非是他的爭戰，乃是耶和華的爭戰，是為祂的榮耀而作的。故此，列邦的規矩和標準不一定就是以色列人的規矩和標準。以色列人是要按神的律法和標準而活的。
這對今天的基督徒而言，也是如此。我們不是按世人的標準和習慣而活，乃是要按神的話語來行事為人。所以，我們絕不能以「別人都是如此」作藉口去違背神的話，因為我們不是「別人」，乃是屬基督的人。亞干至終不敢為自己强言自辯，似乎他比現今一些的基督徒還好。
(1) What did the Lord remind Joshua of in 8:1?
(2) Now, in the attack of Ai for the second time, the Lord allowed them to carry off their plunder. Why did God change His rule all of a sudden?
(3) How did this change of rule reveal God’s intention in His original (earlier) command? What can you learn from this?
(4) How many people did the city of Ai have? (8:25)
(5) How many people did Joshua use last time (7:4)? How many did he mobilize this time? How might you define “faith” in this context?
(6) We know that we should not lie or do anything deceptive, but in the battle of Ai, Joshua led the Israelites to flee as if they were being driven back so as to allow the other 5,000 men to ambush their enemy. Together with the story of Corrie ten Boom who hid the Jews from the Nazis, how might you understand Jesus’ words in Matthew 10:16, “I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves.”?
(7) What was the main lesson learnt by the Israelites that day?
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 神在8:1對約書亞有什麼提醒？
(2) 在再攻艾城時，神卻容許他們保留所奪之掠物。何解？
(3) 這樣的更改可以讓我們看出神原先所吩咐的真正原因是什麼？在此，我們可以學到什麼功課？
(4) 艾城人口有多少？(參8:25)
(5) 約書亞首次出兵多少？(參7:4) 但現在出多少兵？你可以就此對「信心」有什麼領會？
(6) 聖經一向教導我們不能說謊或作詭詐的事。然而在這艾城之役，約書亞是假裝敗退，好使伏兵奪城。這事件令我想起Corrie ten Boom在納粹時代收藏猶太人之事蹟。這些事情可怎樣幫助我們了解主耶穌在馬太福音10:16說的話：「我差你們去，如同羊進入狼群；所以你們要靈巧像蛇，馴良像鴿子」？
(7) 這一天，以色列人學到了什麼功課？
(8) 今日給你主要的提醒是什麼呢？你會怎樣應用在你的生命中？
It is interesting to read that at the second attempt to attack the city of Ai, the Lord suddenly changed the rule to the battle: “except that you may carry off their plunder and livestock for yourselves” (Jos. 8:2).
If I were one of the Israelites, I would have wondered if I had heard it correctly from Joshua. And if I were Joshua, I would have asked the Lord why He changed His rule or standard which had gotten Achan killed in the first place. Why tempt Achan, if the rule could be changed?
We always talk about not putting God in a box, and I think this is a very good case in point. God was not interested in simply defeating their enemies and giving them the Promised Land. He was far more interested in making them His People, a people who would understand His heart and reflect His character. The entire process of exodus, wilderness and possession of the Promised Land was one of molding them into a holy nation. Therefore, at the beginning of their campaign of possessing the land from the Canaanites, the people needed to learn absolute obedience and contentment.
Yes, Achan failed the test, but not all Israelites did. But his failure had served God’s purpose as well, in that the whole nation now understood the importance of absolute obedience and contentment. The rule for not carrying off their plunder could now be changed. It is not unlike how we train our children. When they were teenagers, we needed to impose certain rules, such as curfew. But as they grew into adulthood, those rules were no longer needed. Not that the parents have changed their standards, but that the children have matured.
當你讀到約書亞記8:2時，不曉得你心中會否在問，為何在第二次攻艾城時，神容許以色列人取掠物為己有呢？如果我是當時的以色列人，我一定會懷疑約書亞是否傳錯聖旨。不是嗎？如果一早容許他們取掠物，亞干就不會陷入試探而招殺身之禍!
今時今日，我們愛說不要「把神放在盒中」，意思是不要規限神的處事方式。艾城事件是一個典型的例子。其實神不是單單要幫助以色列人打敗仇敵，佔領應許之地。祂更是希望他們能真正成為屬祂的子民，能領會祂的心腸，和反映出祂的屬性。整個出埃及、曠野流盪、和進迦南的過程，是神模造他們成為聖潔的國度的途徑。故此，在佔領迦南地的戰爭之始，神先要他們學習絕對順服和不要貪婪的功課。
亞干經不起這個考驗，但不是全體的以色列人都是這樣的。亞干的失敗更成為全體的警戒，叫以色列人明白絕對的順服和不貪婪的重要。既然明白了，這不能取掠物的規條就不再需要了。就像我們教導孩子一樣，在他們年青時，我們定下不少的家規，如規定他們在某個鐘數前要回家。但當他們成長了，這些規條就不再需要了。這不是做父母的改變了準則，乃是兒女已成長了。
This passage should be read in conjunction with Deuteronomy 27, especially vv. 1-8.
(1) What might be the main difference between hearing the words of Moses at the time of Deuteronomy and the hearing of the words from Joshua now standing at Mount Ebal and Mount Gerizim (one to the north and the other to the south of Shechem)?
(2) What was the significance of building an altar to the Lord and presenting burnt offerings and fellowship offerings at this time?
(3) How important was it that the stones had to be uncut, without tools being used on them (i.e. what was its spiritual implication)?
(4) The emphasis of the writer on the hearers and participants includes “all” Israel, aliens, citizens, elders, officials, judges women and children. How important was it that “all” had been included in this ceremony?
(5) How were the blessings and curses made even more real, being pronounced at a time like this?
(6) How may you emulate the Israelites in “copying” the word of God upon your heart and that of your family (or your church)?
(7) As much as we now live under grace, what might be the “blessings” and “curses” you receive because of your obedience and disobedience to the Lord in your life?
(8) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
請翻到申命記第27章(特別是1-8節)，看看這段經文的背景。
(1) 百姓現在從約書亞口中所聽到的，與昔日從摩西口中所聽到的是同一番話的。但現在他們是身處於和眼見到以巴路和基利心山。這番話對他們的感受和領會而言應該有什麼分別？
(2) 在此刻築壇，獻燔祭和平安祭給耶和華有什麼特殊意義？
(3) 為何在此再特別強調壇是要用「沒有動過鐵器的整石」來築成的呢？
(4) 聖經在此也特別指出約書亞這次的宣讀，是向「以色列全會眾，和婦女，孩子，並……寄居的外人」宣讀的。這有什麼重要性？
(5) 宣讀內容特別是有關「祝福與咒詛」。在此時此地讀出，又有什麼特別意義？
(6) 約書亞是把這些話抄寫在石上。今日你怎樣將神的話同時抄寫在「心版」上呢？
(7) 我們當然是活在恩典的時代，但我們對神的話的順服與否，同樣會帶來什麼的「祝福與咒詛」呢？
(8) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
Joshua and the Israelites now stood in Shechem, sandwiched between Mount Ebal and Mount Gerizim, the two mountains that they had heard about from Moses, but which they now saw with their own eyes. The words of Moses, now repeated by Joshua, carried a far greater reality and relevance. With the Promise Land firmly planted beneath their feet, the promises of God became powerfully real, and so were the curses and blessings that they were now being cautioned of. And before this ceremony of hearing the curses and blessing, they sacrificed burnt offerings and fellowship offerings to the Lord — a reminder that they were a special people who had made peace with the Holy God who could now be accessed through the sacrifices of animals in their place. Moses had also commanded that these offerings be made on an altar of uncut stones on which no iron tool had been used (Jos. 8:31). That means no human effort could bring them to be acceptable by God, it was God’s grace through and through.
Indeed, the grace of God has now been manifested fully in the person of Jesus Christ, His only begotten Son whose death has made possible for us to gain access to God’s presence. It is grace and grace alone, not human effort that has brought us our salvation as God’s children. However, our God remains a Holy God. As much as we believe that when we are saved by grace through faith, our status as His children will not change by our continuous transgressions, but our fellowship with Him is constantly marred by our disobedience. This is why the Apostle John, writing to believers, urges us to continuous repentance, “If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness.” (1 Jn. 1:9)
When you think about it, isn’t God’s grace marvelous! We have been saved by grace (Eph. 2:8), and yet even as we continue to sin, we continue to be cleansed of our sins! That’s grace, marvelous grace. But we should also listen to the Apostle Paul when he says, “What shall we say, then? Shall we go on sinning so that grace may increase?” (Rom. 6:1)
For those who truly understand the wonder of God’s grace, they would join Paul and answer emphatically, “By no means!”.
現在以色列人已腳踏示劍，兩旁是以巴路和基利心山。以前從摩西口中風聞的，現在親眼看見了。現在摩西的話從約書亞口中複述出來，更具真實感。身在應許之地，神的應許不但顯為真確，其中的祝福與咒詛的說話，就更不容忽視了。
在聆聽和回應這些祝福與咒詛的話之前，他們先要獻上燔祭和平安祭—這就提醒他們是神特別呼召的一群，藉著牛羊的血以至能親近和敬拜這聖潔的神。摩西預早就吩咐他們要用「沒有動過鐵器的整石頭」來築獻祭的壇(書8:31)。這是要指出沒有任何人的努力能叫他們被神所接納，一切全是恩典。
是的，今天我們更加明白到，神的恩典如何藉著祂的獨生子耶穌基督顯明出來。藉著祂的流血捨身，我們得以進到神的面前。這救恩與人的行為無關，全是神的恩典。這絕對沒有減輕神的聖潔屬性。當然，藉著信，我們得救，成為神的兒女(弗2:8)；這關係、這地位是穩固的；就是我們的罪也不能改變這事實。但我們繼續的犯罪卻會破壞我們與神的契合，故此使徒約翰就這樣提醒已信主的人：「我們若認自己的罪，神是信實的，是公義，必要赦免我們的罪，洗淨我們一切的不義。」(約壹1:9)
想到這樣，不能不讚歎神恩典的奇妙！我們固然因信稱義了，但若然我們繼續犯罪、肯認罪悔改，神繼續的赦免、繼續的洗淨，這是何等的恩典！當然，正如使徒保羅因此提醒我們的：「這樣怎麼說呢，我們可以仍在罪中，叫恩典顯多麼？」(羅6:1)
凡真正經歷過神救恩的都會異口同聲的附和保羅，說：「斷乎不可！」
(1) If you have access to maps of the Bible, take a look at how vast a region was covered by the people who gathered to make war against Israel as described by vv. 1-2. It was no more a war between two nations, but many against one. This appears to be the pattern faced by Israel even up to the present days. What might have changed over the years in this respect? What might have remained constant?
(2) How did the people of Gibeon react differently from these people in vv. 1-2? What might be the core reason for their decision? Could they not have joined the others? Were they cowards and weaklings? (See 10:2)
(3) Why could the Israelites not make a treaty with the Gibeonites if they were neighbors? (See Deut. 20:10-18)
(4) It is true that the Israelites (obviously including Joshua) “did not inquire of the Lord” (v. 14). If they did, what might the Lord say to them? (In the entire story, the Lord never rebuked Joshua or the Israelites for their action.)
(5) The OT Scholar, Richard Hess remarks that, “the Gibeonite confession of faith in the Israelite God lies at the center of the structure.” Do you agree with his remark and why?
(6) How may their willingness to be Israel’s servants (v. 9) speak to the above?
(7) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 如果你的聖經有附印地圖，請翻到迦南地圖，看看攻擊以色列人的眾王(9:1-2)所佔的版圖有多廣。這再不是一國與一國之爭，乃是列國圍攻以色列。這樣的爭戰持續到今天。這三千多年來，這樣的爭戰，對以色列而言，有何相同與不同之處？
(2) 為何基遍人與列國的反應是這樣的不同？個中的原因是什麼？他們是可以加入列國的行列的，對嗎？他們是否弱小或膽小呢？(參10:2)
(3) 為何以色列人在原則上不能與他們立和約？(見申20:10-18)
(4) 誠然，當時以色列人(當然包括約書亞)「並沒有求問耶和華」(9:14)。若然他們求問，你以為耶和華會怎樣回答他們？(神有否因此責備他們呢？)
(5) 舊約解經家Richard Hess評論說：「基遍人承認以色列的神的信心，是整件事情的核心。」你同意他這句話嗎？
(6) 他們甘願自稱為以色列人的僕人(9:9)表明了什麼？
(7) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
Years ago, I marked in the margin of my NIV Bible beside chapter 9 of the Book of Joshua, “What if the leaders inquired of the Lord?”
On the surface, it was because the people and their leaders (including Joshua obviously) “did not inquire of the Lord” that they were fooled by the Gibeonites and believed that they were not their neighbors, but people beyond Canaan (Jos. 9:14). As a result, they were spared, but made to be slaves of Israel.
Of course, my question remains a hypothetical one to which the Bible does not provide a direct answer, but I believe the story of the Canaanite woman in Matthew 15 speaks to the heart of God who is the same “yesterday, today and forever” (Heb. 13:8).
When the woman cried for help on behalf of her demon-possessed daughter, she was greeted with horrible, racial sarcasm from Jesus, “I was sent only to the lost sheep of Israel”, followed by some even more demeaning words, “It is not right to take the children’s bread and toss it to their dogs.” But as the woman pled persistently in humility, she was rewarded not only with the healing of her daughter, but a heart-felt commendation by Jesus, “Woman, you have great faith! Your request is granted” (Matt. 15:28).
I believe that Jesus’ demeaning words reflected not so much His own heart (because “God so loved the world”), but the attitude of his disciples and the Jews of the time. As a result, should Joshua inquire of the Lord and should the Gibeonites respond like the Canaanite woman in Matthew 15, the outcome would have been the same. They would have been spared, as Richard Hess puts it, “the Gibeonite confession of faith in the Israelite God lies at the center of the structure” (Hess, Joshua, COTC, 179).
我不記得是多少年前的事了。當時我讀到約書亞記第九章，我在經文的旁邊寫上這個問題：「如果領袖求問耶和華又會怎樣呢？」
從表面看，因首領們(當然包括約書亞在內)沒有求問耶和華之故，結果他們被基遍人所騙。以色列人以為他們是迦南地以外的人，非鄰邦的居民，就同意不擊殺他們，與他們立約。
當然，我以上的問題只是個假設而已，聖經似乎沒有直接的答案；但我相信馬太福音第15章那迦南婦人的事件，叫我們能領會那「昨日、今日、直到永遠是一樣的」神的心。
當時，那迦南婦人為被鬼附的女兒向耶穌懇求，換來的竟是耶穌無情的回答：「我奉差遣，不過是到以色列家迷失的羊那裡去。」繼而再加上：「不好拿兒女的餅丟給狗吃。」但當那婦人謙卑的繼續懇求時。得來不但是女兒的醫治，更是主耶穌從心中發出的稱讚：「婦人，你的信心是大的。」(太15:28)
我深信主耶穌所說刻薄的話，並不是心中的話(因為神愛世人，不單是以色列人)，乃是反映當時門徒和猶太人的心態。故此我相信，如果約書亞和領袖們就基遍人的求和向神求問的話，那結果是與迦南婦人的情形一樣的。約書亞記11:19-20就暗示基遍是不像其他城的居民的硬心。我同意解經家Richard Hess就此事的評論：「基遍人承認以色列的神的信心，是整件事情的核心。」(Hess, Joshua, COTC, 179)
(1) Was it right for the whole assembly to grumble against their leaders?
(2) What was the reason given by the leaders of Israel to spare the lives of the Gibeonites? Do you think it was right for them to do so in spite of the apparent violation of God’s instruction to wipe out all the Canaanites (Deut. 20:16-18)?
(3) It appears the leaders saw the breaking of an oath before the Lord to be far more serious than the violation of God’s instruction in Deuteronomy. If I say that this incident demonstrated that the leaders truly understood the spirit of the Law (or the heart of God), would you agree? Why or why not?
(4) What was the curse imposed on them by Joshua?
(5) Were they mere woodcutters and water carriers? Was it really a curse?
(6) In what way was Joshua a type of Christ as described in v. 26?
(7) How are we, NT Christians, like the Gibeonites?
(8) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 以色列人是愛發怨言的。但這一次全會眾向領袖發的怨言是對嗎？為什麼？
(2) 首領們的解釋是什麼？他們這樣的違反神在申命記20:10-18的吩咐是對嗎？
(3) 似乎他們看重在神面前所許的願，勝於神在申命記所吩咐的。如果我說，這些領袖在此表現出他們明白律法的精義(或神的心)，你同意嗎？為什麼？
(4) 約書亞給基遍人的咒詛是什麼？
(5) 他們真的單是劈柴、挑水的奴僕嗎？這真是咒詛嗎？
(6) 按第26節所言，約書亞怎樣成為基督的預表？
(7) 作為新約的基督徒，我們在那些方面與基遍人相似？
(8) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
I find it very amusing that Joshua would tell the Gibeonites, “You were now under a curse: You will never cease to serve as woodcutters and water carriers for the house of my God.” (Jos. 9:23) Is it really a curse that one will never cease to serve the house of the Lord, even as a woodcutter or water carrier? The words of one of the psalmists come to mind, “Better is one day in your courts than a thousand elsewhere; I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked” (Ps. 84:10).
I invite you to reflect on the lyrics of this wonderful hymn, as we make drawing close to God our greatest yearning:
Refrain:
Close to thee, close to thee,
close to thee, close to thee,
all along my pilgrim journey,
Savior, let me walk with thee.
1
Thou my everlasting portion,more than friend or life to me,
all along my pilgrim journey,
Savior, let me walk with thee.
2
Not for ease or worldly pleasure,nor for fame my prayer shall be;
gladly will I toil and suffer,
only let me walk with thee.
3
Lead me through the vale of shadows,bear me o'er life's fitful sea;
then the gate of life eternal
may I enter, Lord, with thee.
(Fanny Crosby, 1820-1915)
當知悉在受騙下與基遍人立了和約時，約書亞對基遍人說：「現在你們是被咒詛的！你們中間的人，必斷不了作奴僕，為我神的殿，作劈柴挑水的人。」(書9:23)
我不禁的想到詩人以下的話，並在想：一生能為神的殿作劈柴挑水的人是否真的是一咒詛嗎？詩人說：「在你的院宇住一日，勝似在別處住千日；寧可在我神殿中看門，不願住在惡人的帳棚裡。」(詩篇84:10)
讓我們用Fanny Crosby這首詩詞來回應今天所讀的經文：
(1) 主是我永遠的福份，勝過朋友與生命，
在人生孤單旅程中，懇求主與我同行。
副歌：
靠近主，靠近主，靠近主，靠近主；
在人生孤單旅程中，懇求主與我同行。
(2) 我不求世界的歡樂，也不求世界美名，
我願受任何的勞苦，祇求主與我同行。
副歌：
靠近主，靠近主，靠近主，靠近主；
我願受任何的勞苦，祇求主與我同行。
(3) 帶領我經黑暗幽谷，安然渡苦海危程；
當天上永生門大開，願與主同進天庭。
副歌：
靠近主，靠近主，靠近主，靠近主；
當天上永生門大開，願與主同進天庭。
(Fanny Crosby 1820-1915)
(1) Did the Gibeonites expect that their peace treaty with Israel would invite attack by their powerful neighbors?
(2) Did the Gibeonites show any regret for their action? Why or why not?
(3) The target of these neighboring kings was originally Israel (9:1-2). Why did they change their target and attack the Gibeonites? What were they trying to achieve?
(4) Why did they not follow the footsteps of the Gibeonites?
(5) What message did God give to Joshua? Why was it necessary?
(6) What surprise move did Joshua make? Was it normally a prudent military strategy? Why did it work?
(7) Why did God choose to intervene with hailstones? After all, were the people of Israel not already winning the battle?
(8) What prompted Joshua to ask for the sun to stand still? What did it achieve? How big was this miracle?
(9) Why did God answer Joshua’s prayer? Can we pray for something similar? Why or why not? (Matt. 17:20)
(10) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 基遍人可否想到與以色列人立和約會引來列邦強國的攻擊呢？
(2) 他們有否因此後悔所作的決定？為什麼？
(3) 列國原先爭戰的對象是以色列人，為何現在箭頭卻指向基遍？
(4) 為何他們不向基遍人學習？(參書11:19-20)
(5) 耶和華在第8節對約書亞說了什麼話？有這需要嗎？
(6) 約書亞作出什麼異常的戰略？正常來說這是否明智之舉？為何收效？
(7) 以色列人已節節得勝，為何神要干預，加上降冰雹殺敵？
(8) 約書亞為何突然求日頭停留？原因何在？這是個多大的祈求？
(9) 為何神竟應允約書亞所求？我們可否作相似的禱告？(參太17:20)
(10) 今日對你主要的提醒是什麼？你可以怎樣應用在你的生命中？
In an effort to prove the accuracy of the biblical account of Joshua 10 in which God made the sun stand still, an over-zealous Christian resorted to fabricating stories of evidence produced by NASA only to be refuted by NASA publicly. I find the following comments sensible in that our faith does not really depend on so-called scientific evidence:
"Primarily this: it was a miracle. Joshua prayed for divine assistance, and he received it. An omnipotent God could have helped in any way He chose. Before anyone can dismiss the Bible because it reports miracles as though they really happened, he must do two things. First, he must prove that there is no God Who has the ability to accomplish such tasks. Now, if there is a God Who is capable of speaking the entire Universe into existence (Ps. 33:9), then it must be admitted that He has the power to do with it whatever He wishes. Who is measly man to say that the God of the Universe does not have the power to stop the Earth, Moon, and Sun, and still maintain every other semblance of order? By definition, God is beyond the scope of such criticism.
"Second, the critic must be able to prove that the Bible is of purely human origin. However, the Bible itself is one of the best-known examples of a miracle. When all of the facts are considered, it is evident that without God, the Bible cannot be explained. The burden of proof rests with the skeptic; until he can prove there is no God, and that the Bible is merely a human production, he has no basis upon which to deny the biblical record of a miracle. To dismiss the Bible because it contains accounts of 'impossible' events is inane. With God nothing is impossible except, of course, those things which are at odds with His nature (e.g., He cannot lie — Tit. 1:2). As with all miracles, no explanation is given as to how the feat in Joshua 10 was performed. How did the axe head float (2 Ki. 6)? How did five loaves and two fish feed over five thousand (Matt. 14)? How did Jesus give sight to the blind (Jn. 9)? That these things happened is sufficient for the man who accepts the omnipotence of God.
"Accordingly, two of the above solutions seem to fit the data. First, God may have caused the solar rays to linger over Palestine for the specified time. If God thus made the Sun to appear — from Joshua's perspective — to hang in the sky above Gibeon, it would be correct to report the event in such terms. Or second, it may be that the Sun (and indeed the entire solar system) was suspended miraculously for a day. Whether the miracle was local or universal is not specifically stated in the text. Either way, 'there has been no day like that, before it or after it' (Josh. 10:14)!"
(Excerpt from Did the Sun Stand Still, www.apologeticspress.org, by Brad Bromling)
曾有過份熱心的信徒為要以科學的證據來支持聖經的記載，宣稱美國太空處(NASA)曾作研究，結果足證約書亞記十章所載日頭停止的事蹟。後來遭NASA公開的否定，說從未作過類似的研究。其實聖經既是神的話語，何須人的科學來作準以證其真偽呢。以下的文章說得很有道理：
(書10章的)重點是：約書亞求神蹟，他的禱告蒙應允了。全能的神可以選擇任何的方法來幫助他。任何人若要挑戰聖經中神蹟的記載，都需要作兩件事：第一，他需要證明沒有神—沒有“什麼都能作”的神。但若然是有一位能說有就有，創造了這宇宙的神(詩33:9)，那麼，我們也得承認，祂確有能力去作祂想作的任何事了。渺小的人豈能說宇宙的神沒有能力停住日、月和地球，而仍能繼續維持宇宙的秩序呢！按定義，神是超越這種批評的範疇的。
第二，懷疑的人必須能證明聖經祇是人的創作。但事實上，聖經本身是神蹟最佳的例子。當我們把所有的事實都收集起來，明顯的，沒有神就沒有聖經。故此，對聖經的批評的證據，是懷疑者的挑戰。除非他們能拿出證據來證明沒有神和聖經祇是人的創作，否則他們絕對沒有根據能否定聖經所載的神蹟。單因聖經記載「沒有可能的事件」而說聖經是不真確，這是不合理的。在神，凡事都能，除了那些與祂屬性相違的事(如說謊—多1:2)。就如其他神蹟的記載，聖經沒有交代約書亞記第10章的神蹟是怎樣發生的--就如斧頭如何能浮起(王下6)？五餅二魚怎樣餵飽五千人(太14)？耶穌如何叫瞎子看見(約9)？對相信神是全能的人來說，這些事情的記述已是足夠了。
(摘譯自Did the Sun Stand still, by Brad Bromling, www.apologeticspress.org)
(1) Can you list from this passage words spoken by Joshua that were words spoken to him by God in the first place? This appears to be the first time that Joshua repeated to his people these words which were originally meant for him. If this was the case, what can we say of Joshua’s journey of faith?
(2) V. 21 is an interesting verse. Why would the author say, “no one uttered a word against the Israelites”? How might this verse speak to your own situation today?
(3) Why did Joshua ask the army commanders to put their feet on the necks of the kings? Did these commanders expect such a great victory against this powerful bloc of enemies?
(4) What had this battle and the way it was won meant to the Israelites?
(5) What had this battle meant to the Gibeonites who had made a difficult decision to be servants to the Israelites?
(6) What had this battle meant to Joshua at this (still) beginning stage of his campaign?
(7) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 請列出約書亞對百姓所說的話，是神曾經對他說鼓勵的話。為何約書亞現在才向以色列人說出他自己多次聽到來自神的話呢？
(2) 10:21是很有趣的話：「沒有人敢向以色列人饒舌。」這意味著什麼？你是否有同樣的經歷？
(3) 約書亞為何叫軍長把腳踏在列王的頸項上？這些軍長能否想像有今天的勝利？
(4) 這戰役的得勝對以色列人有什麼特別意義？
(5) 這戰役的得勝對基遍人有什麼特別意義？
(6) 這戰役的得勝對約書亞有什麼特別意義？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在你的生命中？
As God chose Joshua to succeed Moses in leading the Israelites into the Promised Land, He knew that Joshua would face enormous challenges and that it would be an impossible task, humanly speaking. This was why whether through Moses (in Deut. 31), through the mouth of the 2½ tribes (Jos. 1:18), or through direct appearances to Joshua (Jos. 1, 8 and 10), God repeatedly told him not to be afraid and be strong and courageous. God knew Joshua needed to learn to trust in Him.
Through the drying up of the River Jordan, the sudden collapse of the walls of Jericho, the complete victory over Ai and now the heavenly intervention of hailstones and the sun standing still, Joshua has truly come to be strong and courageous, and not to be afraid. How do we know that? Because it was the first time we read that he was able to repeat the same words in Joshua 10:25 to the people: “Do not be afraid; do not be discouraged. Be strong and courageous.”
I believe Joshua was a very honest person, he could not tell the people what he himself could not do — not that he did not believe the words of God before this victory at Makkedah, but that he was still trying to overcome his own fear. Total faith in God is a process. Finally, he has come to a point that he could utterly trust in God and thus he could honestly tell the people what God has been telling him all along. In other words, now his life is his sermon.
當神揀選約書亞來承繼摩西帶領以色列人進迦南，祂當然曉得這是極艱巨的使命，從人的角度來看，簡直是不可能的事。因此，神藉著摩西的口(申31) ，也藉著二支派半的口(書1:18)，和祂直接的顯現(書1, 8, 及10)，多次的勉勵約書亞不要懼怕，要剛強壯膽。神知道這是約書亞必須學習的一個過程。
現在，藉著經歷約但河水的停止、耶利哥城的傾倒、艾城的得勝、更有冰雹的神蹟、加上日頭停住—都是前所未有的神蹟，約書亞真的學到完全信靠神，不用懼怕，真的剛強膽壯了。何以見得呢？因為在10:25我們讀到他首次用神屢次鼓勵他的話來鼓勵百姓：「你們不要懼怕，也不要驚惶。應當剛強壯膽」。
我相信約書亞是一個誠實的人，他是不能叫別人去作自己行不出來的事的。這不是說在此之前他是沒有信心的，乃是說他仍有內心的恐懼需要勝過的。能全然的相信神，毫無懼怕是一個須要學習的過程。但到了現在，經歷過神諸般的信實和大能後，約書亞終於勝過了懼怕，以致他能誠實的鼓勵百姓：不要懼怕！約書亞已成長了，他的生命就成為他的講章。