Lesson 4: Joshua–Ruth

By the end of this lesson, the student should:

(1) Be able to outline the primary themes of Joshua, Judges, and Ruth.

(2) Know the major events of the conquest of Canaan and the period of the judges.

(3) Recognize the importance of preparation for the transfer of leadership.

(4) Understand the concept of Yahweh War in Joshua.

(5) Relate the messages of Joshua, Judges, and Ruth to the needs of today’s world.

► Read Joshua, Judges, and Ruth.

► Memorize Joshua 1:8–9.

► As you read through this section, you may want to review the Hebrew Bible and Protestant Old Testament book listings provided. (If you are viewing this course on the SGC mobile app or viewing on the website, these are also found in the Appendix section or Additional Files tab on the website.)

In the Protestant Old Testament, the books from Joshua through Esther are called the Historical Books. They report Israel’s history—from the conquest of Canaan, through the destruction of Jerusalem in 586 B.C., to the return from exile beginning in 538 B.C.

In the Hebrew Bible, half of these books (Joshua, Judges, Samuel, and Kings) are called Former Prophets. A prophet brings God’s message to the people. The Historical Books are more than interesting stories about Israel; they proclaim God’s message to God’s people.

In Joshua and Judges, God teaches that he rewards faithfulness and judges unfaithfulness. In Kings, God shows that the exile was the result of Israel’s rebellion. In Ezra and Nehemiah, God reassures Israel that he has not forgotten them. Overall, the Historical Books show God’s faithfulness to his people and his everlasting mercy to Israel.

These books are history with a purpose. They show God at work in Israel’s covenantal history. Because of this, these books are valuable for believers today, as they demonstrate how God works in human history to accomplish his purposes.

The first three Historical Books record Israel’s early history as a theocracy (a government in which the people are under the direct rule of God). With Moses and Joshua as God’s representatives, this type of government was successful. Unfortunately, Israel’s unfaithfulness during the time of the judges led to social problems. As a result, a monarchy (a government in which the people are ruled by a human king) became necessary for the unity of the nation.

Theme of Joshua: The Conquest of Canaan

Redeeming Israel from bondage was the beginning of God’s plan for his people; the possession of Canaan was the next step in the fulfillment of God’s promise to Abraham. In the book of Joshua, God the Divine Warrior brings his people into the promised rest. Joshua continues the story that started in Exodus and was delayed by Israel’s disobedience in Numbers.

The main purpose of the book of Joshua is to show that God is faithful to Israel when they are faithful to him. Obedience to God brings his blessing, the principle taught in Deuteronomy. This is demonstrated at Jericho and in the battle against the coalition of kings in Joshua 10. Disobedience to God brings his judgment; this is demonstrated at Ai (Joshua 7). In this way, the book of Joshua foreshadows Israel’s later history.

Author and Date of Joshua

The events of the book of Joshua occurred from 1405–1380 B.C. During this period, Canaan was under nominal Egyptian control, with little direct rule by Egypt. As a result, the Canaanites were unable to present a unified force against Israel’s attack.

Joshua was probably written soon after the events recorded in the book. Joshua 24:26 suggests Joshua as the author of the book. As in Deuteronomy, verses were added later that describe the death of the author (Joshua 24:29–31).

Overview of Joshua

The Conquest of Canaan (Joshua 1–12)

Crossing into the Land (Joshua 1–5)

The book of Joshua begins with God appearing to Joshua after the death of Moses. God promised to be with Joshua as he had been with Moses.

In preparation for the conquest, Joshua sent two spies to view the land, particularly the city of Jericho. The spies were protected by Rahab, a prostitute in the city. Knowing that Israel would soon conquer the city, Rahab asked the spies to protect her. She testified to her faith in Israel’s God. In an Old Testament example of salvation by grace through faith, this Gentile prostitute inherited the promises given to Israel and became part of the messianic line (Matthew 1:5).

Rather than having Israel enter Canaan from the south (the most direct route), God had Joshua lead the tribes across the Jordan River (Joshua 3–4). This miracle, duplicating the crossing of the Red Sea under Moses (Exodus 14–15), confirmed Joshua as God’s chosen leader for his people (Joshua 4:14).

After crossing the Jordan, Joshua reinstituted two covenant memorials. First, after years in the wilderness, during which Israel had neglected the practice of circumcision, the males were circumcised. Second, the Passover was celebrated for the first time in the Promised Land.

Taking the Land (Joshua 6–12)

The conquest of Canaan shows that, as Israel was faithful to God, God gave them victory over their enemies. By obeying God’s instructions to march around Jericho, Israel won a great victory. However, because of Achan’s sin, Israel was defeated at the much smaller city of Ai. After Achan was punished, God gave Israel victory over Ai and then Bethel.

The story of the Gibeonites serves as a warning to leaders. God’s plan was for Joshua to defeat all the people of Canaan. The leaders of Gibeon, a city in Canaan, deceived Joshua by pretending to come from a great distance. Without seeking God’s direction, Joshua made a covenant with the Gibeonites (Joshua 9). The results of this foolish decision caused suffering for Israel hundreds of years later during the reign of David (2 Samuel 21:1–14).

The immediate result of the treaty was that Canaanite kings from the south attacked Gibeon. Because of the treaty, Israel came to Gibeon’s rescue. God fought on behalf of Israel, and on the day that the sun stood still, God rained hailstones on Israel’s enemies. The theme of God’s power on behalf of his people recurs throughout Joshua 10:

• “…The Lord threw them into a panic…”

• “…The Lord threw down large stones…”

• “…The Lord gave the Amorites over…”

• “…The Lord fought for Israel.”

Victory over the Canaanites was won through God’s power, not through Israel’s strength.

Joshua 11 narrates the victory over northern Canaan. By the end of Joshua 12, Israel controls the majority of Canaan after a conquest of approximately seven years.

The Settlement of Canaan (Joshua 13–24)

Dividing the Land (Joshua 13–21)

While Israel now had overall control of the land, there were pockets of resistance from native peoples. The individual tribes of Israel were given responsibility for completing the conquest. Unfor­tunately, Judges shows that the tribes did not accomplish this mission.

Joshua 13–19 records the division of the land among the 12 tribes. Of particular importance to Israel’s history was the assignment of 6 cities of refuge and 48 cities for the Levites (Joshua 20). The cities of refuge provided protection for a person who had accidentally killed someone (Numbers 35:6, 9–15). A person who fled to a city of refuge was protected from unjust vengeance by the family of the person they had killed. At the same time, the fact that the killer had to remain in the city of refuge until the death of the high priest showed that life was highly valued in the Law of Moses; even an accidental death was taken seriously.

The Levites did not receive a land inheritance of their own. Instead, this tribe was scattered throughout the land, so that they would live among all the people and provide spiritual guidance for all Israel.

Serving God in the Land (Joshua 22–24)

This section begins with a story illustrating the unity of the nation. Israel was not a confed­eration of independent tribes; they were one nation serving one God. Joshua 23 and 24 gives Joshua’s final challenge to the people. In scenes similar to Moses’ final speeches in Deuteronomy, Joshua calls on the people of Israel to reaffirm their commitment to God in a covenant renewal ceremony. The book ends with the death of Joshua at 110 years of age.

► As a church leader, how can you prepare your church for a transition of leadership? Discuss practical steps for this transition.

At the end of Deuteronomy, Moses laid hands on Joshua to symbolize the transfer of leader­ship. But at the end of Joshua, there is no clear transfer from Joshua to another leader. Instead, in a phrase that hints at the problems coming in Judges, we read, “Israel served the Lord all the days of Joshua, and all the days of the elders who outlived Joshua and had known all the work that the Lord did for Israel” (Joshua 24:31). The beginning of Judges shows that the values of Joshua were not passed on to the next generation.

Yahweh war, or holy war, is regulated in Deuteronomy 20. This chapter gives guidelines for Israel’s conduct of war.

In recent years, two factors have led to renewed discussions of God’s commands to destroy the Canaanites. First, skeptics point to this command to argue that Yahweh was a bloodthirsty deity who should be condemned, not worshipped. Second, the rise of Islamic jihad, the Holocaust, and genocide in places such as Rwanda and Bosnia have caused some followers of Christ to ask, “Is jihad the same as the holy war commanded in Joshua? Was Old Testament Israel guilty of the same atrocities committed today in the name of Allah?”

While this question is beyond the scope of a short introduction to the Old Testament such as this, a few principles should be considered when studying the book of Joshua.[1]

1. Yahweh war reflects God’s justice. The Canaanites (like all people) were sinners who were subject to God’s just judgment. It can be argued that it is not surprising that God destroyed the Canaanites, but that he spared the rest of the human race.[2] All humans deserve God’s judgment.

Rahab’s testimony to the Israelite spies shows that the Canaanites had heard of God’s power (Joshua 2:8–11). However, with the exception of Rahab, no Canaanites repented and turned to God. God’s willingness to spare Rahab (and Nineveh, in a later generation) suggests that repentance by the Canaanites might have brought God’s mercy.

2. Yahweh war reflects God’s sovereignty over the earth. The Promised Land (like all the earth) belongs to God. God did not take the land from the Canaanites; it was God’s to give to whomever he chose. In the Ancient Near East, all war was seen as holy war, war between the gods.[3] In the plagues on Egypt, Yahweh proved himself greater than Egypt’s gods; in the destruction of the Canaanite cities, Yahweh proved himself greater than the gods of the Canaanites. Israel’s war against the Canaanites was war against Canaan’s gods. Israel’s victory demonstrated God’s sovereignty over all the world.

3. Yahweh war reflects God’s holiness. A holy God sought to protect his people from the corruption of Canaanite idolatry. The seriousness of this issue is seen in Judges; Israel was soon attracted to the gods of the surviving Canaanites. Only complete destruction of the Canaanites would protect Israel from apostasy. The holy war of Joshua taught both Israel and the nations about God’s holy nature.

4. Yahweh war reflects God’s love. From Genesis 3:15 through the rest of the Old Testament, God’s purpose is to send the Messiah through Abraham’s line. Abraham and his descendants are blessed in order to bless all nations. To achieve this purpose, God must protect the nation of Israel from the corruption of Canaanite idolatry. As difficult as it may seem, the destruction of the Canaanites reflects God’s loving purpose for all people.

Yahweh war came at a unique time in history and is not a pattern for modern day believers. It is not a defense for modern atrocities committed in the name of religion. The Law of Moses distinguished between battles fought outside the Promised Land and battles fought inside the Promised Land (Deuteronomy 20:10–18). No one today is in the same position Israel was in at the time of the conquest of Canaan. As we saw in “A Closer Look at the Law,” we must consider how the coming of Christ affects our application of Joshua.

Finally, in response to skeptics, we should note that Yahweh war was not ethnic cleansing; it was a religious war against idolatry. There is no neutrality regarding God; one either turns to God in faith or rejects God in rebellion. Those who reject God (both in the Old Testament and the New Testament) face his ultimate judgment.

In her later history, Israel turned to idolatry. In response, God declared war on his own people.[4] The war against the Canaanites was terrible; however, it was not genocide. As uncomfortable as it makes us, the war of Joshua was a reflection of a holy, just, and loving God who does not excuse sin.

Theme of Judges: Apostasy in Israel

The book of Judges begins with the tribes cooperating in the conquest of Canaan; it ends with the tribes engaged in civil war after a terrible crime by members of the tribe of Benjamin. Judges begins with the people serving God; it ends in religious apostasy and social chaos.

The cause of Israel’s decline is summarized in Judges 2:6–11. After the great victories recorded in Joshua and the renewal of the covenant at the end of Joshua, Judges shows how quickly Israel fell into apostasy. Seven times the book of Judges reports that Israel did evil in the sight of the Lord.[1]

What was the cause of this tragic decline? The book of Judges answers this question with two statements (Judges 17:6, Judges 21:25). First, there was no king in Israel. Judges was probably written in the early days of the monarchy; it shows the need for a king to unify the nation. Second, every person did what was right in his own eyes. Rather than being a nation united in faithful obedience to God, each person followed his own path.

The purpose of the book of Judges is to show the results of Israel’s apostasy. Repeatedly, Judges shows that God sold Israel into the hands of her enemies because of her sin. The curses of Deuteronomy 27–28 are fulfilled in Judges.

Author and Date of Judges

The events of the book of Judges cover the years from approximately 1380–1050 B.C. There is no author identified in the book itself, although Jewish tradition identifies Samuel as the author. It was probably written in the early days of the monarchy, before David captured Jerusalem from the Jebusites (Judges 1:21).

In the book of Judges, a judge was not a legal official as we think of a judge today. Nor was the judge a political official like a king or religious official like a priest. The judges were military leaders gifted by God to deliver his people from oppression. The judges led individual tribes, not the entire nation. The leadership of the judges probably overlapped, with a judge leading in one tribe or group of tribes, while another judge led a different tribe or group of tribes.

Overview of Judges

The Roots of Israel’s Apostasy (Judges 1:1–3:6)

At the time of the Judges, Israel’s tribes controlled the hill country, while the Canaanites were in control of the coastal regions. Israel failed to complete the conquest begun under Joshua. The book of Judges gives two reasons for the incomplete conquest. Judges 1:19 shows a human reason: Judah could not drive out the inhabitants of the valley because they had chariots of iron. From a human perspective, the Canaanites were too strong for Judah.

However, we might ask, “Isn’t God stronger than the chariots of the Canaanites?” Judges 2 reveals a deeper cause for the incomplete conquest. Even in the days of the conquest, Israel failed to fully obey God. God judged their disobedience by leaving some inhabitants in the land to be as thorns in their sides to test Israel (Judges 2:1–3, 20–23, Judges 3:1–4).

Cycles of Apostasy and Deliverance (Judges 3:7–16:31)

These chapters describe six cycles of apostasy and deliverance. The pattern is introduced in Judges 2 and then illustrated in the accounts of the judges (Judges 2:11–18):

1. Sin. The children of Israel did evil in the sight of the Lord.

2. War as judgment. The Lord sold them into the hands of their enemies.

3. Repentance. They were greatly distressed and cried out to God.

4. Deliverance. The Lord raised up a judge and delivered them out of the hand of their enemies.

The book of Judges shows a steady decline in the quality of the judges. Nothing negative is said about the first judge, Othniel. The Spirit of the Lord came upon him, and he was used by God to deliver Israel (Judges 3:9–11). However, the succeeding judges fail to measure up to Othniel’s description.

Ehud wins victory through trickery (Judges 3:12–30). Deborah is a faithful leader, but her song of victory reveals a nation that is divided into rival factions (Judges 4–5).

Gideon (Judges 6–8) is slow to believe God, requiring three miracles as confirmation of God’s call. He later leads Israel into false worship (Judges 8:24–27).

Unlike the earlier judges, there is no note that God raised up Jephthah. Instead, the people choose him to lead Gilead. Jephthah sees God as a deity with whom he can strike a bargain and makes a foolish vow to win God’s favor (Judges 11).

The last of the judges, Samson, is a mere shadow of God’s ideal for a leader. He breaks his Nazirite vow and is guilty of immoral unions with the Canaanites. Ultimately, Samson is more successful in his death than in his life (Judges 13–16).

God used the judges to deliver his people. However, a survey of the book of Judges shows the steady decline of the nation into spiritual apostasy, moral decay, and social chaos.

The Collapse of Israel’s Society (Judges 17–21)

The book of Judges ends with two stories that show the collapse of Israel’s society. The story of the tribe of Dan taking Micah’s idol and priest shows the breakdown of religious life (Judges 17–18). Israel is now guilty of the idolatry that brought God’s judgment on the Canaanites. Why was there such spiritual decay? “In those days there was no king in Israel. Everyone did what was right in his own eyes” (Judges 17:6).

The horrible story of the rape and murder of the Levite’s concubine is similar to the story of Sodom and Gomorrah (Judges 19, Genesis 19). Israel is guilty of the same sexual sins and violence committed by the Canaanites. In response to the crime of the Benjaminites, Israel broke into civil war. Why was there such moral and social decay? “In those days there was no king in Israel. Everyone did what was right in his own eyes” (Judges 21:25).

Theme of Ruth: Faithfulness in an Age of Apostasy

Two phrases show the importance of Ruth to Old Testament history. First, the story of Ruth took place “In the days when the judges ruled…” (Ruth 1:1). This shows that, in a time of religious apostasy, there was a young lady who remained faithful to God. Amazingly, this model of virtue was a Moabitess, a woman from a people who worshipped false gods. While the people of Israel were descending into chaos, one Moabitess was faithful to Yahweh.

Second, Boaz and Ruth had a son: “…They named him Obed. He was the father of Jesse, the father of David” (Ruth 4:17). As the great-grandmother of King David, Ruth is important in the national history of Israel.

Overview of Ruth

The account given in the book of Ruth is a drama with four acts.

Act 1: Naomi and Ruth Move to Bethlehem (Ruth 1)

Ruth takes the form of a short story in which the characters and setting are established in a brief paragraph. The setting is the time of the judges. The places are Bethlehem and Moab. The main characters are ordinary Israelites and Moabites.

An Israelite family travels to Moab to escape a famine in Judah. Elimelech, Naomi, and their sons remain there 10 years, during which time both of Elimelech’s sons marry Moabite women. The three men die in Moab, and Naomi prepares to return to Bethlehem alone.

Orpah, one of the widows, remains in Moab. The other widow, Ruth, insists on moving to Bethlehem with her mother-in-law. In a timeless statement of commitment, Ruth promises to live and die with Naomi and to serve Israel’s God.

The two ladies travel to Bethlehem. Naomi has suffered so much that she asks the people of the city to call her Mara (“bitter”) rather than Naomi (“pleasant”).

Act 2: The Encounter Between Ruth and Boaz (Ruth 2)

Because of the law of gleaning (Leviticus 19:9, Leviticus 23:22),[1] Ruth is able to collect food for Naomi and herself. She gleans in the field of Boaz, a wealthy relative of Elimelech, her deceased father-in-law.

When Boaz sees Ruth working in his field, he arranges to protect her and to provide her with extra barley. Although it might appear that the meeting between Boaz and Ruth was chance, Naomi recognizes the hand of God (Ruth 2:20). She tells Ruth to stay in Boaz’s fields during the barley and wheat harvests.

Act 3: Ruth Proposes Marriage to Boaz (Ruth 3)

As a close relative of Elimelech, Boaz stands in the position of the kinsman-redeemer, fulfilling the Old Testament tradition of levirate marriage.[2] In Israel, all land was to remain in the family to which it was given after the conquest. If a family was forced to sell property during difficult times, the kinsman-redeemer was responsible to redeem the property and restore it to the original family. Hoping that Boaz would fill this role, Naomi devised a plan by which Ruth proposed marriage to Boaz.

Through a ritual action at Boaz’s threshing floor, Ruth proposed marriage to Boaz. He responded gladly to Ruth’s request, although he admitted that another relative was closer than he. This relative must be given an opportunity to redeem Naomi’s inheritance.

Act 4: Boaz Acts as the Kinsman-Redeemer for Ruth (Ruth 4)

The next morning, Boaz went to the gate of the city where business was transacted. As the near kinsman passed, Boaz told him of the opportunity to purchase the land which had belonged to Elimelech. This unnamed kinsman wants to redeem the property. However, when Boaz tells him that he must marry Ruth as part of the redemption, the relative does not want to mar his own inheritance. If he marries Ruth, their children will carry the name and inheritance of Ruth’s first husband. This might break up his own estate and affect the inheritance of his children. To protect his estate, the relative turns down the opportunity.

This clears the way for Boaz and Ruth to marry. God gives them a son, and Naomi becomes the central character at the end of the book. She had lost her own two sons; now she holds in her arms the son of Ruth and Boaz.

Like the book of Esther, which is another short story featuring a woman who is faithful in a difficult situation, the book of Ruth shows God’s sovereignty in what appears to be chance. Ruth becomes the great-grandmother of David and, ultimately, an ancestor of Jesus Christ.

Jesus is the Greek form of the Hebrew name Joshua. As Joshua led God’s people into Canaan, Jesus Christ leads God’s people into Sabbath rest (Hebrews 4:1–11).

Despite the decline of Israel’s society, some of the judges are still seen as examples of faith in Hebrews 11. Gideon, Barak, Jephthah, and even Samson are honored for their faith in God (Hebrews 11:32). Although these men did not always live up to their potential, God worked through them to accomplish his purposes.

Ruth is one of four women mentioned in Jesus’ genealogy (Matthew 1:5). The faithfulness of this Moabite widow gains her a place in the lineage of the Messiah. There are several similarities between the stories of Ruth and Mary. Both involve a birth in Bethlehem. Both involve women of little prestige (a Moabitess and an unmarried woman who becomes pregnant) who are faith­ful to God. Both show that God blesses those who are faithful to him.

These books demonstrate the principles of sowing and reaping introduced in Deuteronomy. Joshua and Ruth show God’s blessing on those who are faithful. Judges shows God’s judg­ment on those who are disobedient.

In countries torn by strife between Islam and Christianity, the issue of holy war continues to confront the church. Believers in these countries should carefully study the principles outlined in the “A Closer Look at Yahweh War” in light of today’s conflicts.

On a broader scale, today’s followers of Christ face the issues of faithfulness and unfaithfulness that were faced by Joshua, Ruth, and people in the time of the judges. We no longer live in a theocracy, and God’s response is often not as immediate and as visible as it was in the Old Testament. This does not mean, however, that unfaithfulness is not judged or that faithfulness is not rewarded. The models of Joshua and Ruth, as well as the negative example of Samson, serve to remind us that God continues to look for a people who are faithful to him.

(1) Choose one of the following assignments:

Option 1: Group Assignment

Assign one member to study each of the following judges: Gideon, Deborah, Jephthah, and Samson. Discuss the strengths and weaknesses of each judge.

Option 2: Individual Assignment

Write a sermon on the life of one of the judges. Show how God worked through the judge to achieve his purposes.

(2) At the beginning of the next lesson, take a test based on this lesson. Study the test questions carefully in preparation.

If needed, download a printable PDF of all the Test questions here.

(1) In the Hebrew Bible, which four Historical Books are called Former Prophets?

(2) Define theocracy.

(3) List the theme of each of the three books discussed in this lesson.

(4) What is the main purpose of the book of Joshua?

(5) List the two major sections of Joshua. Include the references for the sections.

(6) What was the purpose of the cities of refuge?

(7) List four principles to be considered when studying Yahweh war in Joshua.

(8) What is the purpose of the book of Judges?

(9) What are the four steps of the cycles of apostasy and deliverance in Judges?

(10) Write Joshua 1:8–9 from memory.