of Israel promoted unity. No one tribe became the sole cus- the same. Israel wanted a temple for their God as the nation

of Israel promoted unity. No one tribe became the sole cus- the same. Israel wanted a temple for their God as the nation

64 Leviticus Dickson Teacher's Bible Commentary

2. The tabernacle was to be moved throughout the tribal possessions in the land of Palestine. Because of the great detail concerning the movement of the tabernacle, God was saying that it be made available to all the tribes of Israel. The reason for the mobility of the tabernacle was that it not be "to far" from any tribe all the time. The "too far law" that was given in reference to the offerings assumed that no one tribe would be continually too far from the tabernacle in order to offer burnt offerings. For example, if during one year the tabernacle was located in the southern part of the land, instructions were given in order that those tribes that were too far away could make their offerings where they were. They were "too far" from the tabernacle, and thus God established the "too far law" in order to accommodate them. But we must keep in mind that no tribe was consigned to always be too far from where the tabernacle was annually set up (See Dt 12:21; 14:24). The "too far law" was given only to accommodate temporarily those who were occasionally too far away from the tabernacle. 3. The tabernacle was not to be set up in a permanent location. The "too far law" assumed that the tabernacle was to be continually moved on an annual basis in order that no tribe be continually too far from its presence. God did not want the Israelites to establish a central location of worship, which thing they eventually did in their history. The religions of the world in which Israel existed established central places of worship, which eventually led to the building of pagan temples for local gods. In order to prevent Israel from doing this in reference to the presence of God among them, He originally intended that the tabernacle be moved from one place to another (See comments Jn 4:20-24). 4. The movement of the tabernacle among the possessions of Israel promoted unity. No one tribe became the sole custodian of the tabernacle. No one tribe could claim ownership of the tabernacle. What eventually happened in the history of Israel was the opposite of what God originally intended. This is brought out in the division of Israel into two kingdoms during the reigns of Rehoboam and Jeroboam. Rehoboam assumed kingship over the two southern tribes, whereupon they claimed the temple that was constructed by Solomon in their territory. Jeroboam claimed the northern ten tribes that were consigned to keep the "too far law" because the temple was built in Jerusalem. What Jeroboam did was to accommodate what the people had to do in reference to the annual sacrifices. Since they were consigned to always be too far from the

temple, he built altars in Dan and Bethel in order that the people, who were already keeping the "too far law," stay in their northern possessions (1 Kg 12:25-33). If Israel had obeyed God's original intent by keeping the tabernacle mobile, there would have never been a need for Jeroboam to build these two altars in order to accommodate those who were consigned to keep continually the "too far law." 5. The tabernacle was not a blueprint for the temple. The laws concerning the construction of the tabernacle in Exodus and Leviticus are very detailed. This detail was not given for the purpose of making the tabernacle a building plan (blueprint) for the construction of the temple that was built 480 years later. Keep in mind that after giving the law at Mt. Sinai, including the instructions and building of the tabernacle, God commanded Israel to go up immediately and take the land. If they had obeyed God to take the land immediately, then the tabernacle would have been with them from the time they left Mt. Sinai. God did not intend that it remain with them for a brief time after they arrived in Palestine. God gave detailed instructions for the building of the tabernacle so they would be able to refurbish or reconstruct the tabernacle throughout their history. 6. The tabernacle was a symbolic representation of the presence of God among His people. In Revelation 21:3 the tabernacle was used metaphorically by the Holy Spirit to refer to this principle. The Holy Spirit did not refer to the temple, but to the tabernacle as a symbol of the presence of God among His people. The temple was never in the original plan of God. It was built only to accommodate the desires of David and Solomon. God accommodated the construction of the temple as He accommodated Israel's desire to have a king over them as the nations around them. With the temple, the desire was the same. Israel wanted a temple for their God as the nations around them had temples for their gods. God's original plan was never to have a permanent location that represented His presence. Unfortunately, when a concession was made that was contrary to the original plan of God, there would be consequences to suffer. In reference to the temple, the consequence was the centralization of Israel's faith to a particular location, and the people's ignoring the work of the priests of God throughout the land. Instead of the priests moving among the tribes in their ministry, they confined their ministry to one location. In the Sinai law, God intended that the tabernacle be moved among the tribal territories in order to decentralize the service of the priest.

Leviticus

WRITER

This oracle of God was given to Israel through the inspired hand of Moses. Twenty of the 27 chapters of this book begin with the phrase, "The Lord spoke to Moses, saying ..." (See 1:1–3:17; 4:1–5:19). In other cases the Lord spoke to Aaron and his sons (6:9,25; 8:1,2), and at times the Lord spoke to both Moses and Aaron

(11:1; 13:1; 14:33; 15:1). It is assumed that during the latter part of Israel's wandering in the wilderness that Moses inscribed the words of this book for the instruction of Israel throughout their eventual dwelling in the land of promise. The actual giving of the laws of the book was between the erection of the tabernacle in the

65 Leviticus 1 Dickson Teacher's Bible Commentary

first month of the second year after Israel's departure from Egypt (Ex 40:17) and the first day of the second month of that same year (Nm 1:1). We assume that the book, however, was written after Israel left Sinai, but before their arrival at the east boundary of the promised land. The date of the actual writing of the book by

Moses, therefore, would probably be somewhere between 1,440 and 1,400 B.C. There is no way we can be certain with these dates. We only assume that Moses was inspired to write them by the Holy Spirit while the Israelites were wandering in the wilderness of Sinai. We are only certain that he wrote the books.

BOOK

that makes atonement for the soul," and 19:2, "You will be holy, for I the LORD your God am holy." Since the book of Hebrews serves as a commentary of Leviticus, it is not difficult to understand that the root of holiness in the Christian life is initially explained by God in Leviticus. It is in Leviticus that Christians understand that through holiness God wants His people to remain separate from sin. When they sin, however, He seeks for atoning blood that would restore fellowship between Himself and man. And thus the foundation is laid in the book of Leviticus for the necessity of the gospel. Holiness, or righteousness, can never be accomplished on the foundation of living perfectly according to law, for no one can keep all the law perfectly. For this reason, it was necessary that the righteousness of God be revealed through the sacrifice of the cross, which would come over 1,400 years later. Though the Israelites did not understand this message of the gospel, it would eventually be reveal to them with the coming of the Messiah, and then the coming of the Holy Spirit on the apostles in Acts 2:1-4. At this time, they were only given hope that something was coming

The translators of the Septuagint gave the name "Leviticus" to this book. It is an appropriate name since the book contains the laws, regulations and ordinances that are directed specifically to the tribe of Levi in order that they perform their priestly duties on behalf of Israel. The book also discusses how the nation and individuals are to approach God in order to remain in fellowship with Him. Instructions are given on how to maintain holiness in order to approach God who is holy. The teaching of this book lays the foundation for the atoning sacrifice of Jesus. It does this by explaining the horrible nature of sin, as well as the power of sacrificial blood that brings man again into fellowship with God. The key message of Leviticus is that God provides the means by which man can come into His presence. This means is through the atonement of sacrificial blood. Through sacrificial blood men are made holy in order to approach God. The word "holiness" is mentioned 88 times and the word "atonement" 45 times. The key verses would be 17:11, "For it is the blood

PRIESTHOOD

Though the nation of Israel was a nation of priests to the world (Ex 19:6), God chose the tribe of Levi to function specifically as priests to the nation of Israel. From Aaron's sons, the high priests were chosen. Only the high priest could enter into the holy place of the tabernacle on the day of atonement in order to offer an atoning sacrifice for the nation. The practice of entering into the holy place of the tabernacle would many centuries later be carried out by the crucified Son of God who would enter the "holy place" of heaven on behalf of all those who became priests through their obedience to the gospel that would be revealed through

the incarnate Son of God. The Levites were given 48 cities in the promise land, but no land possession (Ja 21:1-42). They were thus to be supported by the tithes of the nation and the offerings that were brought in sacrifice by the people. The priests' service in the religious ceremonies was from the age of thirty to fifty. They did not serve in any military capacity. They were God's spiritual leadership for the nation, and thus they functioned to continually focus the minds of the people on God and His law. Not only were they to focus the minds of the Israelites on God, they were to also do the same to all nations.

tabernacle. He took the people's attention from Mt. Sinai to the tabernacle that would remain with the nation throughout the wilderness wandering and during their time in the land of promise. Once the tabernacle was dedicated, as recorded in the conclusion of Exodus, God's glory filled it at the beginning of this book. In this move to communicate from the tabernacle, God was preparing Israel for their leaving Mt. Sinai in order to immediately take the land of promise. 1:1-9 Spoke to him: The writer wants us to understand that though Moses was the one through whom God gave the laws to Israel, they did not actually originate with Moses be-

Laws Concerning Worship & Sacrifice

(1:1 – 7:38) Outline: (1) The burnt offerings (1:1-17), (2) The grain offerings (2:1-16), (3) The peace offerings (3:1-17), (4) The sin offerings (4:1-35), (5) The trespass offerings (5:1 – 6:7), (6) Special instructions for sacrifices (6:8 – 7:38)

Chapter 1 THE BURNT OFFERINGS Leviticus is linked to Exodus in that God spoke from the mountain in Exodus, and in Leviticus He speaks from the

66 Leviticus 2 Dickson Teacher's Bible Commentary

word here means "to cover over." In the burnt offering the sin was overcovered by the sacrifice. Since God cannot be approached with the guilt of sin on one's shoulders, then atonement must be made for sin (Hk 1:13). Through the sacrifice, therefore, one is able to approach God. Fragrant aroma: It is not that God has a nose with which to smell the sacrifice. The thought is that God "smells" the contrite heart of the one who has been obedient to Him through the offering of sacrifice (See Ph 4:17,18). 1:10-17 Turtledoves ... pigeons: A provision in the law was here made for the poor. Mary and Joseph, the mother and earthly father of Jesus, made an offering of birds because of their poverty (Lk 2:24). The simple offering of birds does emphasize the fact that it is not what is offered, but the contrite heart of the one who makes the offering. The act of offering was more important than the value of the gift. We would do well to remember this principle when making large offerings of money for specific works of the church. We must rejoice over the contrite hearts that make the offering, not take glory in the amount of the offering. The contrite heart of a widow who would give her last coins to the Lord is as important as one who would give his millions (See Mk 12:41-44). Not only does the last coins of the poor mean more, their contribution is truly a sacrifice.

cause he had some religious inclinations to start a religious nation. Moses was only the mediator through whom the message came. The message was given directly to Moses from God. Tabernacle: This common Hebrew reference would better be translated "tent." While all man-made religions of the world sought to build elaborate temples and shrines to their gods, the God of Israel worked from a tent. If the Israelites would have been given their own choice, they too would, and eventually did, build an elaborate structure. But the evidence that God was the originator of Israel and her beliefs was in the fact that for the first five hundred years of her existence, God worked through a tent to spiritually lead Israel. Assembly: Some translations use the word "congregation." But the word "congregation" does not convey the true meaning here because of the modern-day definition of the word. The tabernacle, the tent, was not a place in which the nation assembled. The tabernacle was the place around which the nation assembled, and from which God spoke through Moses to the people. Brings an offering: The intent to give is first conceived in the heart of the worshiper. He then brings that which he seeks to give. The point is that the priest does not ask the people to give, but the people ask to give. When the spirit of true faith is within an individual, he does not have to be begged to give. He begs to give (See 2 Co 8:4). Offering: The root meaning of the Hebrew word means "to approach" or "to come near." Throughout the book this meaning is attached to the sacrifices that were brought to the Lord. The gesture of making an offering gave one the right to approach unto the Lord. Without the offering, one did not have the privilege of coming near to the Lord. With the use of the word "sacrifice," the meaning is that one did not approach the Lord without an offering that cost him something. Worship involves offering on the part of the one who seeks to draw near to God. Throughout the discussions of the sacrifices in Leviticus, each sacrifice (burnt, meal, peace, sin and guilt) refers to different aspects of one's communion with God in worship. The meaning is that when one comes to God in worship, he does not come empty-handed. There is no such thing in the Bible concerning worship that does not involve sacrifice on the part of the one who worships. His own voluntary will: The offering cannot be taken or extracted from the giver by the intimidation of the priests. The offerings must come from the free-will of the giver. Coerced contributions mean nothing to the Lord. The offerings that the Lord accepts are always free-will offerings. Burnt offering: Or literally, "that which goes up." Except for the skin that was given to the priests, this offering was burned completely upon the altar. With the other sacrifices, the offering was eaten by the priests with the one who gave the offering. But the burnt offering was completely consumed by the fire of the altar. The significance is the total self-oblation of the sinner to the Lord. Without blemish: Only the animal that was without blemish could be given to the Lord by a sinner who was with blemish. Hand upon the head: This practice was prescribed for all the animal offerings (See 3:2; 4:4; 8:22; 16:21; Nm 8:10). The meaning is that the offerer would spiritually connect with that which was offered, as well as with the Lord to whom the sacrifice was to be made. Make atonement: The Hebrew

Chapter 2 THE GRAIN OFFERINGS 2:1-3 This offering consisted of giving finely ground grain (See Gn 4:3; 33:10; Jg 3:15-18). In bringing the grain before the Lord as an offering, the offerer was bringing the fruit of his labors. The offering was produced by the work one did in his fields, and thus the offering was truly a "worship service" to the Lord. The meaning is that one participates in worship to God while preparing with his labor that which is brought to the Lord as a contribution (See comments Ph 4:17). The totality of one's life, therefore, is a "worship service" that is given to God (See comments Rm 12:1,2). When the Christian works, he or she works as unto the Lord (Ep 6:5-8). Frankincense: This light colored, yellow and aromatic resin was bitter to taste. However, its burning produced a very sweet-smelling aroma. It was used in various ceremonial practices in order to produce a sweet-smelling environment in which the priest and worshipers prepared the sacrifices (See Ex 30:34; Lv 24:7; Jr 6:20; Ss 3:6; Mt 2:11). Its memorial portion: When one offers anything to the Lord as a sacrifice, he remembers the covenant that God has established with him (Compare Lk 22:19; 1 Co 11:24,25). What is remembered is God's covenant and the conditions that men must keep in order to maintain the covenant relationship. A most holy thing: This was something that was reserved for the priests alone. Since the Levites had no inheritance in the land, other than the cities that were given to them, the Levite families had to be preserved with the free-will offerings of the people. The principle of this law was behind the "corban" (qorbanim) gift that was willed for the maintenance of the temple upon the death of the owner, and thus was not available to the real needs of the deceased's family. The Pharisees selfishly extracted the corban gift regardless

67 Leviticus 3,4 Dickson Teacher's Bible Commentary

tical reason for cutting away the fat was for their own health. Peace offering: Since the peace offering was a fellowship meal, then we would assume that peace existed with the worshiper in his relationship with God, as well as between himself and the ones with whom he ate the offering. In 7:11,16 it is explained that the peace offering could also be a praise, vow or free-will offering. The meaning would be that the worshiper expressed his dependence on God in every aspect of life in his relationships with others. Perpetual statute: Since the fat of the offering was to be consumed on the altar, the perpetuity of the command signified the total dependence of Israel upon God throughout the history of Israel. They could not depend on their stores of grain, but only on God for preservation. Your generations: God was serious about Israel's keeping the ordinances of the offerings. The exhortation of verse 17 here is repeated seventeen times throughout the book of Leviticus. God gave these instructions because He knew that they would eventually turn from His commandments to follow after their own desires.

of the real needs of a family, which thing God never intended in the meaning of a gift to be reserved for the Levites. 2:4-11 Leaven ... honey: It is significant that these could be offered as firstfruit offerings, but not as any offering that would be burned. The fermentation of sweet honey would signify something that was corrupted, and thus unclean. The leaven was often used by the Hebrew writers to refer to something that corrupts. Jesus used the term "leaven" to refer to the evil influences of the Pharisees and Sadducees (Mt 16:6; Lk 12:1). Paul referred to the "unleavened bread" of sincerity and truth, the opposite of that which is leavened (1 Co 5:7,8). 2:12-16 Gift of the firstfruits: The first cuttings of the harvest were given to the Lord in support of the Levites. The meaning is in the fact that what comes first from man's labors is given to the Lord. When the firstfruits were given, then the laborer had a right to the remainder of the harvest. When one first gives in gratitude to the Lord, then he feels blessed by what is left. The principle is that since God is the provider of all things, then before we consume upon our own lusts what He has given, we must first signal to Him that He is first (See Mt 6:33). God wants firstfruits, not leftovers. He must be first, not an afterthought. Sincere giving comes from those who put God first in all things. Salt: Salt preserves, and thus the meaning here is to the permanence of resistance to corruption.

Chapter 4 THE SIN OFFERINGS 4:1-35 The Lord spoke: This statement is made throughout the book of Leviticus. What the Holy Spirit wants us to understand is that when it came to sacrifices and offerings, it was the Lord who made the rules. The worshiper did not have the right to determine what the Lord wanted in reference to those things that were necessary for sin offerings and worship. As God was strict with Israel in reference to this matter, so the Christian must be strict today. Throughout the New Testament we understand what God requires for salvation and worship. These requirements are not the choice of the worshiper. Unintentionally sins: The Hebrew verb that is used here in reference to sin means "to miss" or "to fall short." The sacrifices were to cover those sins that were committed through ignorance, and thus were not intentional. On the other hand, there were no sacrifices for willful sin (See Nm 15:30; Ex 14:8). Sin that was committed with a haughty spirit in defiance of the will of God, was rebellion against God. But the sin that was committed through ignorance was sin that resulted from the fallibility of man. In this context, the Lord introduced the sin and trespass offerings that were offerings in reference to expiation for sin. God stipulated when these offerings were to be made. Anything that should not be done: These offerings must take place when any of the following people sinned: (1) the priest (vss 3-12), (2) the assembly of Israel (13-21), (3) a ruler of the people (22-26), and (4) any person (27-35). The animal that was to be sacrificed varied from one group to another, thus the seriousness of the sin of each party was signified by the animal that was offered. For example, the sin of the priest, or the religious leader, was more serious than the sin of the common people, or even the ruler. The blood of the offering for the religious leaders was to be placed on the horns of the altar with sweet incense (vs 7), whereas the blood of the sacrifice of the ruler or the common person was to be placed on the horns of the altar of burnt offering (vss 25,30). The blood: The use of the blood of the sacrificed animal illustrat-

Chapter 3 THE PEACE OFFERINGS 3:1-5 The significance of this offering is given in greater detail in 7:11-34. Unlike the burnt offering that was to be totally consumed by the fire as a sin offering to the Lord, the peace offering was a fellowship meal between the worshiper, his family and the priests. The meat of the offering was to be consumed by both priests and worshipers. In most of the offerings a fellowship meal was conducted between the priests and the people who gave the offering. Though the primary purpose of the offering was to bring something before the Lord, the secondary purpose was that God wanted the people to stay in contact with the priests, the religious leaders of the nation. In eating the offering, therefore, priests and people stayed in contact with one another. The meal was an occasion for discussion about religious matters. It was a time for counsel and fellowship with the spiritual leaders of the nation. Gift: The offering was a gift, or present to the priests, but the offerer received the blessing of being in the presence of spiritual leaders. Those who neglect the opportunity of having fellowship meals with their spiritual leaders, have forgotten their spiritual roots. We must guard against our offerings becoming legalistic ceremonial acts with no opportunity for spiritual encounters with spiritual leaders. 3:6-17 Fat: The fat of the animal signified that which was stored up for famine times. The metaphorical meaning is to the best that is stored for times of famine must be offered to God. The giving of the fat thus symbolized one's total dependence on God for the future. Cutting away of the fat also had health benefits. The ancient world knew nothing about cholesterol, but God did. In the sacrifices, therefore, the prac-

68 Leviticus 5,6 Dickson Teacher's Bible Commentary

Chapter 6 6:1-7 In this section, not only is the right to ownership of property assumed, but also the responsibility of fellow citizens to one another's property is taught. Every citizen was to protect the ownership of his fellow citizen. The laws here given refer (1) to deceit concerning property that was left with a neighbor as a security, (2) the robbery of property, (3) the unjust gain from dealing with another's property, and (4) the appropriation of finding and keeping something that did not belong to the finder. In each case it was the offender who had to disclose the offense, and thus had to suffer the punishment (See also Ex 22:7-13). Trespass against the Lord: The point is that though the offenses of this context are in reference to a neighbor trespassing against another neighbor, the trespass is actually against the Lord. One cannot expect to have a covenant relationship with God if he trespasses against his neighbor who also is in a covenant relationship with God. Fellowship: Reference here could be to a partnership between two parties, both having responsibility for the assets of the partnership. One-fifth: The offender was to add one-fifth to the capital value of the property in his restitution to the owner. Only then would the atonement for the sin be completed. We must not assume in the cases where there was a trespass of one against another that atonement could be secured on the basis of confession only. The trespass offering brought atonement only when the offending brother brought forth fruits of repentance, which in this case was restitution to the one who was wronged. The reconciliation of the two parties, therefore, was more than words.

ed what later happened in history in reference to the blood of Jesus (See comments Hb 9:10-23; 10:19-22). The sprinkling of the blood became a type of that which was to come. The priest here sprinkled the blood before the Lord, smeared it on the horns of the altar, and then poured out the rest at the foot of the altar.

Chapter 5 THE TRESPASS OFFERINGS 5:1-19 In this context there were three cases where a sin offering was needed. (1) Does not speak up: The first case was when one did not produce testimony of truth when called upon by a magistrate. The sin offering, however, would not relieve the guilt of the one who committed this offense. In order for atonement to occur, there had to be a confession of the sin, as well as restitution in some cases (See 6:5; compare Ja 7:19; Jg 17:2; Mt 26:63; Jn 9:24). (2) Touches any unclean thing: The second offense refers to one who had come into contact with something that was unclean (See chs 12-15). In this case, someone unknowingly touched something that was unclean, and thus had to offer a sin offering because he had neglected the rites of purification (11:24-31). Once he discovered that he had touched an unclean thing, then the sacrifice was needed in order for him to be restored to fellowship with God. (3) If a soul swears: If one makes an oath to do something that is right, but does not do it, then he is guilty of violating that which he said he would do. If one made a foolish oath, then it would be wrong for him to keep such an oath. In either case, before one was to make a sin offering, he had to confess his wrong. Trespass offering: The sin offering in the case of the one who swore foolishly, or did not keep a good oath, was referred to here as a trespass offering. He had to bear the guilt of his trespass against another, for the oath was made in reference to another. The word "trespass" comes from a root Hebrew word that means "to act unfaithfully" or "to act treacherously." The trespass offering, therefore, was an offering that related to human relationships between people. A bad relationship that one had with another affected his relationship with God. One can trespass against one's fellow man by making vain oaths. But one can also trespass against God by withholding the holy things that belong to God, such as tithes, offerings and firstfruits. Since the Israelites were in a covenant relationship with God, there could be no relationship with God if one destroyed his relationship with a fellow citizen of the nation of Israel that was in a covenant relationship with God. The provision for the offering in reference to vain oaths, therefore, was necessary in view of the fact that one could not maintain a covenant relationship with God if he acted either unfaithfully or treacherously against his fellow man. He will make restitution: If the trespass was against one's fellow man, then there was more to the atonement than saying, "I'm sorry." Restitution was in order before atonement could be granted. The trespass cost the guilty party something. These "fruits of repentance" were necessary in order to demonstrate to the offended, whether God or another person, that there was true remorse over the trespass. The sinner had to do something to show remorse for his actions. It was more than a verbal confession.

SPECIAL INSTRUCTIONS FOR SACRIFICES 6:8-13 To this point in the book of Leviticus, the message was directed to the people. Now the message is directed to Aaron and his sons who would be responsible for carrying out the ceremonies of the sacrifices. They were the spiritual leaders of the nation, and thus God gave instructions concerning their duties that were necessary for them to remain in contact with the people. Kept burning: The fire of the burnt offering was to be continually burning. This symbolized that God continually sought their offerings for sin and that the priest was on duty (See Ex 29:38,39). When an offering was brought to the priest, the fire was already burning for the sacrifice to be made. There is a continual welcome from God for the sin offerings of His people. Through Jesus, the same prevails today as Jesus functions before the throne of God as a perpetual priest for the saints (See Hb 5:6; 7:25). 6:14-23 It is most holy: Aaron and his sons were to eat of the grain, sin and trespass offerings. Only the burnt offering was to be entirely consumed in sacrifice upon the altar. The "offerings," therefore, were brought in order to support the priesthood of Aaron and his sons who functioned to carry out the priestly duties of the nation. Many of the offerings involved the eating of the grain or meat in a fellowship meal between the offerer and the priests. This practice kept the people in contact with the spiritual leaders of Israel. Everyone who touches them ...: Though this statement is not clear as to what reference is made, the probable meaning is that only

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those who were holy should touch holy things (Compare Is 52:11). Offering of Aaron and ... sons: The remainder of the grain offering was not to be shared by Aaron or his sons with the offerers. It was an offering that was to be completely used in the offering, and thus, completely burned. This offering was to be carried out every morning and evening throughout the time of their priesthood. For this reason, they were to always have a supply of grain for the offering. 6:24-30 In the court: This offering was to be eaten in the outer courtyard of the tabernacle structure. It was to be eaten only by those whom God had separated for the priesthood. The blood and fat of the sacrificed animal were not to be eaten, but burned with fire. This action signified total dependence on God since that which was stored by the animal (the fat) was used as oil for the continual burning of the sacrificial fires. As the holy priesthood, Aaron and his sons were to partake of the meat of this offering in order that they function in bearing the sins of the people before the Lord. They were the holy (the separated ones) who ministered the sacrifices for the people in order that atonement for sin be realized. Because they were appointed for this function among the people, God intended that they be supported by the offerings of the people. The nation of Israel was a community of priests to the world (Ex 19:6). However, this community of priests needed the ministry of an inner priesthood. God thus established the inner priesthood of Aaron and his sons to minister to the nation as a whole. In their ministry, they were to function fulltime, and thus were to be supported by the nation as a whole. Since there was only one tabernacle to which sacrifices were to be brought, and a great number of people who had to make sacrifices, the priests who were officiating had to be supported full-time in order to carry out all the ceremonies surrounding the sacrifices. It was the obligation of the people, therefore, to support the priesthood of Israel.

The thanksgiving offering cost the worshiper something in order to be a true thanksgiving to God who provides us with all things. Because the offering was communal, the worshiper sought to share in his thanksgiving with friends and family. Vow: In this offering one made a vow to give something to God because of his appreciation for the gracious blessings of God (See Ps 66:13,14; 116:1-19). This offering was free-will in the sense that the worshiper chose to make the offering in gratitude for all that God had done for him. This was as the "purposed giving" of the early church, and the free-will giving that was made in the building of the tabernacle (See Ex 35:5,21). The fact that this offering was accompanied with cakes and unleavened bread indicated that the offering was a communal meal that was shared between priests, friends and the one who made the offering. Gift: In the peace offering, one was to bring his offering as a gift. No payment could be made for the offering, lest the gift be cancelled because the offerer would be receiving a reward for that which was brought. It was thus a free-will offering that cost the worshiper something. The nature of the peace offering was manifested in the fact that unless there was sacrifice on the part of the worshiper, the offering meant nothing. There could be no gift if compensation was given to the one who brought the offering. The offering had to be a sacrifice by the one who brought it. No one else could pay for another's sacrifice.

Consecration Of The Priests Of Israel

(8:1 – 10:20) Outline: (1) Priesthood of Aaron and his sons (8:1-36), (2) Beginning of the priesthood ministry (9:1-24), (3) Disobedience of Nadab and Abihu (10:1-20).

Chapter 8 PRIESTHOOD OF AARON & HIS SONS Chapters 1-7 of Leviticus deal with the rituals and ceremonies surrounding the sacrifices of the nation of Israel. In chapters 8-10 Moses wrote concerning the responsibilities of the priests in their role as mediators for the nation. Throughout these instructions there is great emphasis placed on obedience to the directions of how God wants the priests to function in their ministry (See 8:4,5,9,13,17,21,29,34,36). In chapter 8 the priests were designated as the spiritual leaders of Israel and in chapter 9 the tabernacle was inaugurated. In chapter 10 the example of Nadab and Abihu is given in order to stress the importance of doing everything according to the will of God. Since God would have difficulties with Israel throughout their history in reference to obedience to His law, He had to give some very vivid illustrations that obedience must be maintained in their lives. In the context of the designation of Aaron and his sons, it must be noted that God worked through Moses in order to designate them before Israel. Aaron and his sons did not designate themselves as priests. They were directly chosen by God (See Hb 5:4,5). Also keep in mind that the duties of the priests were to administer the ceremonies and rites that God instituted for Israel. Nowhere is there instruction given that they should control the people.

Chapter 7 7:1-10 These ritual instructions emphasize the exactness by which God wanted the priests to carry out their duties in reference to the offerings. In this context, emphasis is placed on the portion that was dedicated to the priests for their work as priests. The priests were to have the meat of the offerings, but the skin and fat were not to be eaten. The flour of the grain offerings and parched grains could be kept in storage by the priests, but any meat of the offerings was to be consumed soon after the sacrificial animal was killed. If the meat was kept over, it would spoil. 7:11-38 The peace offerings were communal. They were offerings in which the worshiper was allowed to partake of the offering with the priests and others. The peace offerings consisted of three offerings: (1) thanksgiving offering (vs 12), (2) votive offering (vs 16), and (3) freewill offering (vs 29). Thanksgiving: This offering was made in reference to what God had blessed the worshiper (Compare Ps 107:22). This offering was to be eaten the same day it was offered, and thus the communal participation of others is assumed (See Dt 12:12). One's friends and family were invited to partake of this offering in order to express thanks together for God's blessings.

70 Leviticus 9,10 Dickson Teacher's Bible Commentary

8:1-9 Gather all the assembly: There was no secret ceremony to designate the priests. The procedures described in the following scriptures took place before all the assembly of Israel. Washed: From this day forward, Aaron and his sons were set apart from the rest of the nation. They were no longer ordinary Israelites. They were under strict command to maintain their priesthood uniqueness in Israel lest they pay for their sin with the penalty of death (Ex 30:19-21). As the special spiritual leaders of Israel, they were given great responsibility to perform their work according to the will of God. The performance of their duties as God's representatives gave Israel an example of obedience. Ephod: See Ex 39:22-26. Urim ... Thummim: In some way these were used to declare the will of God in matters of judgment (Nm 27:21; Dt 33:8,10). It could be that they were used to receive "yes" or "no" answers from God in reference to decisions that had to be made. 8:10-13 The anointing oil: The Hebrew word for "anoint" is the root word for which we derive the word "messiah." The Old Testament prophets (1 Kg 19:16), kings (1 Sm 9:16; 10:1), and priests were anointed with oil. In the ceremony of anointing, the anointed one was separated from the people. The anointed person was separated from the people for a special work for the people. Once anointed, the anointed one was given the responsibility to carry out a special work and function for the Lord. 8:14-29 Throughout all the ceremonies to consecrate the priests and the tabernacle for service to God, the Levitical writer here goes into great detail. He goes into detail in order to emphasize the fact that God's designated ministers and ministries are to be committed to Him. They are to be committed to the Lord for the sake of the nation in reference to service to Him. Ear ... thumb ... toe: It was the duty of the consecrated priests to continually hear (ear) the word of God, occupy his hands (thumb) for the ministry of the people, and walk (toe) in the holiness of their calling. 8:30-36 Consecrations: Or, designation. The designation of the priests meant that they were not to own property, neither were they to support themselves. They were to be entirely supported by the people in their service to carry out the ceremonial duties of the tabernacle on behalf of the people. They were the spiritual leaders of the people. Seven days: To seal the ceremony of consecration, for seven days Aaron and his sons were not to go outside the environment of the tabernacle. The seriousness of this command was in the fact that if the instructions were violated, they would suffer the penalty of death. They were to minister the sacrifices of the tabernacle, and thus they were to learn how to be confined to the premises of the tabernacle.

brance of the sacrifice provided by God to Abraham instead of his son (Gn 22:9). The goat may have been a reminder of the goat that was killed by Joseph's brothers in order to deceive their father (Gn 37:31). The offering of the calf may have brought to remembrance the sin of Israel in making the golden calf (Ex 32:4). The bound lamb would remind them of Isaac's sacrifice in Genesis 22:7. Regardless of any possible significance in reference to the particular animal that was offered, it is assumed that God wanted Israel to know that they needed the offering of the sacrifices as well as Aaron and his sons. Aaron was imperfect in himself as their priest (Hb 7:27). Only in Christ would there be a high priest who would be without sin and able to enter in before the presence of God on behalf of the spiritual Israel of God. The inability of the Levitical priests to live sinless lives was a continual reminder of the Messianic priest to come. At the conclusion of all the proceedings of this chapter, God appeared in all His glory in order to put a stamp of approval on what transpired. He also wanted to mark the day as the beginning of a new era for Israel in reference to the function of the priests, as well as His fellowship with Israel. On this day the function and work of Moses changed from himself being the center of reference as a mediator between Israel and God. It was changed to the work of Aaron and his sons in their ministry of the rites of the offerings and the sacrifices.

Chapter 10 DISOBEDIENCE OF NADAB & ABIHU 10:1-7 Nadab and Abihu: This incident emphasizes the strictness by which God wanted His laws obeyed. Strange fire: We do not know exactly what law was violated in this case. Several assumptions have been proposed: (1) The incense was not made according to instructions (See Ex 30:3438). (2) Fire other than the fire from the altar of burnt offerings was used (See Lv 16:12). (3) The offering was not according to the set time for offerings (See Ex 30:7,8). (4) The wrong censers were used. (5) The two priests assumed the work that was reserved exclusively for the high priest. The violation of any one law would constitute Nadab and Abihu working presumptuously, and thus sinning against what God had commanded. Their death at the hand of God illustrated that obedience was more important than the sacrifice (1 Sm 15:22). Do not uncover your heads: Though the house of Israel could mourn the death of the two priests, Aaron and his other sons were forbidden to do so lest their mourning in any way be interpreted as condoning the actions of Nadab and Abihu. Moses knew that obedience must be manifested in the lives of the religious leaders of Israel. The death of Nadab and Abihu illustrated this fact. Their deaths was an extreme measure in order to impress on the minds of the people that God must be obeyed. God knew that Israel would eventually forsake His law when they came into the land of promise. 10:8-11 Distinguish between the holy and unholy: Religious leaders must be able to determine what is right and wrong. The use of strong drink while officiating in the tabernacle service would impair the judgment of the priest. The priest was thus forbidden to use strong drink while on duty.

Chapter 9 BEGINNING OF THE PRIESTHOOD MINISTRY 9:1-24 This chapter is a record of the beginning of the work of the officially designated priests of Israel. As the newly designated spiritual leaders of Israel, one of the first things that Aaron did was to offer both a sin offering and burnt offering for himself and his sons. There may be significance in what was offered on this day. The ram could have been in remem-

71 Leviticus 11,12,13 Dickson Teacher's Bible Commentary

therefore, must not be viewed as some supposed dim view of God upon childbirth. On the contrary, an understanding of modern medicine helps us to understand the instructions that God gives. This is also true of chapter 15 where instructions are given to guard the health of both child and mother in the process of childbirth and the mother's recovery immediately thereafter. Circumcised: At this time in the history of Israel circumcision became a sign of the covenant between God and Israel. However, the command for circumcision predated this event by several centuries when God commanded Abraham to circumcise his offspring (Gn 17; see Ex 4:25). Though here given as a sign of the covenant between God and Israel, modern medicine has since demonstrated that a circumcised male is less likely to contact sexual diseases. In this one rite that is given, the point is illustrated that God did not arbitrarily give laws to prove the obedience of Israel. The laws in reference to clean and unclean things had a deeper purpose, the purpose of establishing health practices for the people. Though Israel did not understand the health reasons behind the laws, they did understand that these practices had to be obeyed in order to manifest obedience to God. As the years passed in Israel, the people surely saw some of the health benefits of the laws when they observed the violation of these laws in the nations around them. They certainly saw the same consequences within themselves when the procedures of dealing with unclean things were violated. They did not know about viruses and germs, but they could witness the evidence of sickness when unclean behavior was practiced.

Since disciples are in perpetual service of God today, it goes without saying that they should not be intoxicated with strong drink that would impair their thinking. 10:12-20 Out of the peace offerings, the shoulder and breast were to be reserved for the priests and their families. Other than the sin offering that was made by the priests on behalf of themselves, it was to be eaten by the priests and their families in a clean place. In this way the offerings were the support for the priests and their families as they officiated in the religious rites on behalf of Israel. On this particular day when the sons of Aaron died, Aaron did not eat of what was rationed to him. Lest it be perceived that he was walking in violation of the commandments of God, Moses questioned his actions. However, after Aaron explained himself, Moses was satisfied with his answer.

Laws Concerning Uncleanliness

(11:1 – 16:34) Outline: (1) Instructions on clean and unclean foods (11:1-47), (2) Purification of women after childbirth (12:1-8), (3) Instructions concerning leprosy and mildew (13:1 – 14:57), (4) Cleanliness concerning bodily emissions (15:1-33), (5) The day of atonement (16:1-34)

Chapter 11 INSTRUCTIONS ON CLEAN & UNCLEAN FOODS 11:1-47 This chapter deals with foods that may (clean) or may not be eaten (unclean) (vss 1-23). Included also are things that makes one unclean by physical contact (vss 24-47). The chapter is written in order to instruct Israel concerning what is clean and unclean, which instructions have no moral or ethical meaning with reference to personal relationships, nor is the concept of "clean" and "unclean" unique in these chapters (See Gn 7:2). The reader must not miss an important point in reference to these instructions. When God gave these laws there were health reasons behind them. He did not have to tell the Israelites why a particular thing was unclean. He often pronounced something as unclean in order to preserve the health of the people. However, in making the pronouncement that something was clean or unclean, the pronouncement became a command, and thus godliness was determined by one's obedience to the command. From this came the commonly used phrase, which is not in the Bible, "Cleanliness is next to godliness." For the Israelites, keeping the "cleanliness" commands of the law was manifesting one's godliness in obedience to the will of God. The cleanliness laws were from God, and thus subject to be obeyed.

Chapter 13 INSTRUCTIONS CONCERNING LEPROSY & MILDEW We get the word "leprosy" from the Greek word lepra which was used in the Septuagint to translate the Hebrew word tsara'at in this context. In many English translations, the word "leprosy" is used to refer to a number of things to which the Hebrew word referred. Since the word "leprosy" is commonly used to refer to a disease of human flesh, it does not fully apply to the "leprosy" that was found in clothing and houses. The word "mildew" would better give the meaning of what the writer wanted to convey when reference was made to physical things other than human flesh. In this context, if a person had leprosy, he was to be excluded from the camp (vss 45,46). But if a garment was contaminated with "leprosy" (mildew), it was to be burned (vss 52,57). If the contamination of mildew was in a house, the contaminated stones were first to be removed (14:40). If this did not solve the problem, then the house was to be destroyed (14:45). When reading the text in reference to physical things, the meaning of mildew should thus be understood. When reference was to human flesh, the word "leprosy" should be understood since leprosy was a disease of the flesh. 13:1-44 It was the duty of the priests to make judgments concerning the presence of leprosy or mildew. In reference to human flesh, there were six different cases of leprosy: (1) a scab (vss 2-8), (2) a spot on the flesh after a boil (vss 1823), (3) a burn (vss 24-28), (4) a rash in the hair or beard (vss 29-37), (5) spots on the skin (vss 38,39), and (6) a sore on a

Chapter 12 PURIFICATION OF WOMEN AFTER CHILDBIRTH 12:1-8 When considering the instructions of this chapter we must not assume that there is something unclean about childbirth. In the beginning, childbirth was God's command for the populating of the world (Gn 1:28). Bearing children was considered a blessing from God (Gn 33:5). Children were a prize to the marriage of a man and woman (Ps 127,128). In fact, in ancient culture the woman who had no children was perceived to be under some curse. The instructions given here,

72 Leviticus 14,15 Dickson Teacher's Bible Commentary

offering and the sin offering. A tenth of an ephah served for the grain offering. However, the requirement for the trespass offering was not reduced. Since the trespass offering was relational in the sense that it was given for the reconciliation of individuals, the celebration for restoring the formerly leprous person to the fellowship of the family and community was to be joyous. 14:33-57 In this section the writer turns to mildew or lichen that is found in physical things as the house. The instructions here are given in reference to Israel's coming into the land of Canaan, and after they had built houses for themselves. We would also understand from these instructions that when Israel did possess the land, they would possess many of the houses of the Canaanites they conquered. Lest they move into infected houses, these instructions are given in order that they cleanse every house they possessed when they came into the land. I put the mark of mildew: That is, God would allow the normal course of the work of mildew to happen within the structure of a house. God wanted the Israelites to know that there was no such thing as evil spirits cursing people or houses when they came into the land. Such superstitious beliefs were harbored by the Canaanites, and thus in these instructions God wanted His people to know that there is no such thing, and thus they were not to be superstitious about such in reference to physical things. Tell the priest: As in leprosy, so in the case of mildew. The priest was to function as the authority to make judgments concerning the mildew. The first step taken in an infected house was that the contents of the house were to be removed and the house shut up for seven days. If the mildew spread during the seven days, then the infected stones of the house were to be removed to a place outside the city that was designated unclean. The house was then rebuilt. However, if the mildew returned, the house was to be destroyed. If the house was declared clean, then there was a public ceremony that made it known to everyone that the house could be entered as a dwelling. The public proclamation made it known that the house was not to be shunned by anyone, and thus the inhabitants could invite others into the house.

man's bald head (vss 42-44). If the sore was pronounced leprous, then the individual was to be shut up for seven days. If the sore did not spread, then the individual was confined for another seven days. If the sore again did not spread, then the individual was pronounced clean. The person was to wash himself and his clothes and go forth as clean. 13:43-46 If a person was determined to be leprous, he was to be separated from society. His clothes were to be torn, his hair allowed to grow long, and his upper lip was to be covered. These were all signs of a leprous person. If someone approached a leprous person, the leprous person must pronounce himself as leprous. The leprous person was essentially dead to society. The medical reason for these procedures was that the type of leprosy that was contagious would not be spread to the rest of society. Though the people knew nothing of the medical reasons for these laws, they were to obey them in order to demonstrate their obedience to the commandments of God. 13:47-59 Reference here is to different types of mildew that would affect clothing. If such mildew was found on any garment, the garment was to be removed, and then isolated for seven days. If the mildew spread further throughout the garment, then it was to be pronounced unclean and burned. If the mildew had not spread throughout the garment after seven days, then the garment was to be washed and set aside for another seven days. If the infected areas did not change in color, then only the affected areas were to be removed and burned. If the spots had changed color, then the spots were to be torn from the garment. If the spots had spread after the second seven days, then the whole garment was to be burned. If the spots disappeared after the garment was washed, then the garment was washed again and pronounced clean.

Chapter 14 14:1-20 The instructions concerning the restoration of the leper to the community was for the purpose of making a public announcement that the leprous person was no longer to be shunned. The formerly leprous person was first brought to the priest outside the camp. When the priest found that the person no longer had the disease, then the healed person was to take two birds, cedar wood, scarlet and hyssop in order to perform the ceremony of cleansing. Once the priest declared the person to be clean, the bird was released to freedom, thus indicating that the healed person was free to rejoin the community. Once he washed himself, shaved all the hair off his body, and washed his clothes, he was to come to his tent and remain outside for seven days. After this seven days, and there was still no sign of the disease, then he was to shave his head and beard and eyebrows. He was then to wash his clothes and body. He could then rejoin his family and the community. The ceremony of sacrifices was a series of fellowship meals celebrating that the formerly leprous person was healed. The ceremony was similar to the inauguration of the priest, thus signifying that the person was brought back into society (See 8:23,24). 14:21-32 In all of the laws concerning requirements for sacrifice, the poor were never marginalized. In the case of the proclamation of the leper being cleansed, two turtledoves or young pigeons took the place of the animals for the burnt

Chapter 15 CLEANLINESS CONCERNING BODILY EMISSIONS 15:1-15 Instructions concerning bodily emissions involved pronouncements that one was unclean. The bodily emissions included both the primary sexual organs, as well as any unhygienic emission that is here considered unclean. If one touched a person who was considered unclean, he also became unclean, and thus would have to go through the purification rites that are herein given. The earthen vessels that were used for purification were to be broken. The one who had an issue was to wash himself and his clothes seven days from the cessation of the emission. After being cleansed, he or she was to offer for atonement a sin offering and a burnt offering of two turtledoves or two young pigeons. Since the one who was unclean was out of fellowship with the religious community, after the offerings he was again restored to the religious community. In reference to clean and unclean concerning physical things as emissions, it is difficult in the Old Testament to distinguish between the two in reference to one coming before

73 Leviticus 16,17 Dickson Teacher's Bible Commentary

God in worship. The total life of the individual could not be separated into a secular or religious life. What affected one, affected the other. If one were physically unclean, he or she could not approach God. One's physical cleanliness was necessary for one to approach God. The Old Testament rites concerning hygiene, therefore, were important in reference to one's relationship with God in worship. 15:16-18 The point here is that the holy must not be defiled. Uncleanness in reference to sexual fluid emissions was not sinful, though one was to wash his body and clothing in order to remove the uncleanness. In reference to sexual intercourse, the only defilement would be for a man to have intercourse with a menstruate woman. 15:19-24 As in the preceding rites of cleanliness, time, bathing and the cleaning of one's garments removes the uncleanness. No sacrifices were to be made to restore a state of being clean simply because no sin was involved in this natural sexual activity of life. Again, one was guilty of uncleanness if he had sexual intercourse with a woman during her time of menstrual impurity. 15:25-33 A woman must wash herself on the eighth day after waiting seven days. It is on the eighth day that an offering of two turtledoves is to be offered in order to restore her cleanliness and fellowship with society. These commands in reference to Israel's cleanliness separated them from the nations around them. The surrounding nations did not obey such strict laws of cleanliness, and thus their uncleanness separated them from Israel. It is not that Christians are under the Sinai law of the Old Testament, but it is wise to lead a life of cleanliness. When Christians keep themselves clean, they give a testimony to others that their cleanliness is in honor of God. And if they keep themselves clean according to the Sinai law, this does not mean that they are being subject to the law.

might choose. Before entering the holy place, Aaron was to be dressed correctly. He was to present a sin offering for himself and his family. He was to offer incense that would form a cloud to cover the mercy seat of the ark of the covenant. Once in the holy place, he was to sprinkle the mercy seat with blood, and the area before the mercy seat. He was to do this in atonement for himself and his family. He was to make atonement for the people by sprinkling the blood of the sin offering. In this ceremony, atonement was also made for the altar and the tabernacle. All the rites of this ceremony were to be done for the atonement of Israel because of their inability to live perfect lives before God. The rites for atonement, therefore, were based on the fact that no man can live perfectly before God (See comments Rm 3:9,10,23). 16:20-34 The term "scapegoat" finds its origin in comments on this text that William Tyndale used to explain what transpired in the action of sending a goat out of the camp of Israel with the sins of Israel. However, this is not a term that would translate the Hebrew word for goat that is used in this text. The word "scapegoat" is only an interpreter's definition of what transpired with this rite. In the text, two goats were chosen, from which one was selected to be the "scapegoat" for the people. Aaron was to cast lots to select the goat that would be offered as a sin offering for the people, while the other would be sent out of the camp. The head of the live goat: After Aaron had put his hands on the head of the live goat, this goat was sent out in order to symbolically take the sins of Israel outside the camp. The goat will bear on him all their iniquities: This figure was later applied to Jesus as He bore our sins on the cross (Jn 1:29). The figure is used throughout the Old Testament as a reference to the sin of the individual being taken away in forgiveness (See Ps 32:1; Is 53:4,12). In order for sin to be forgiven, it must be taken away by another. In this context, the sin was symbolically carried away by the goat. In the context of the Christian's salvation, the sin is carried away by Jesus Christ. This is the good news to come that was indicated by the sacrifice.

Chapter 16 THE DAY OF ATONEMENT Chapter 16 is introduced by the seriousness of the subject of atonement with the death of Nadab and Abihu. This high point of the book of Leviticus is a discussion of atoning sacrifices that reconciled two parties together, specifically the continued reconciliation of Israel who was in a covenant relationship with God. The rites given in this chapter are to make it possible for the high priest to approach God without suffering his own death as a result of violating the laws of God. The high priest could not approach God whenever he so chose, neither at any time he might choose. Understanding the language of this chapter is aided by Hebrews 9 where the atoning work of Jesus is explained in reference to His high priesthood for the Christian. Though the high priesthood of Aaron is a figure of that which Christ would do for the redeemed, Christ's high priesthood explains the inadequacy of the high priesthood of Aaron. The rites and ceremonies explained in this chapter were only a shadow of the greater to come, the substance, who was Christ. 16:1-19 So that he not die: These instructions are given to preserve the life of Aaron, lest he act presumptuously by entering the holy place of his own will and at a time he

Laws Concerning Holy Living

(17:1 – 20:27) Outline: (1) Laws concerning food (17:1-16), (2) Laws concerning holy behavior (18:1-30), (3) Laws for community relationships (19:1-37), (4) Laws concerning punishment (20:1-27)

Chapter 17 LAWS CONCERNING FOOD 17:1-9 To the door of the tabernacle: The purpose for the instructions concerning the slaughter of animals for offerings and food before the tabernacle, whereupon the priest would sanctify the offering, was that Israel not be led astray to superstitious beliefs. By bringing the animal "before the Lord" at the tabernacle, the priest could sanction the slaughter in the name of God. The offerer would thus be reminded of the one true and living God. We must keep in mind that the laws concerning the bringing of sacrifices to the priest were also given to bring the offerer to the priest. This kept the people in touch with their spiritual leaders, and thus in contact with

74 Leviticus 18,19 Dickson Teacher's Bible Commentary

direction from God through the priests. Sacrifices to devils: These were the superstitious beliefs in demons and spirits that prevailed throughout the pagan nations surrounding Israel. In order that Israel be guarded against belief in the existence of such figments of the imagination of men, they were to bring the animals before the presence of the Lord in order to slaughter them for offerings and food. This was God's system to guard Israel from being carried away into idolatry. If the people brought their sacrifices to those who believed in the one true and living God, then their minds' attention would always be focused toward God's representatives to Israel. 17:10-16 It is the blood that makes atonement: Because it was the blood that was the atoning sacrifice for the sins of the people, their life depended on the blood. For this reason the blood of the animal was a most holy thing in Israel. If one ate blood, therefore, he was cut off from Israel for he violated that which was sacred in reference to atonement. Cover it with earth: In respect of the blood, even the blood that came from a wild animal in a hunt was to be covered with dirt. It is the life of all flesh: In these instructions God is certainly preparing Israel for the eternal sacrifice of blood that would come from the Son of God. Since the life of the animal was in the blood, then eternal life in the future would be purchased by the blood of the Son. He would give His blood that we might live as the animals gave their blood in the Old Testament that atonement might be acquired. However, there was no true forgiveness through the blood of animals (Hb 10:1-4). The realization that it was impossible for the blood of animals to take away sins prepared the people for a sacrifice that would take away sins permanently. That sacrifice would come about 1,440 years from the time these laws were given, and it would come through the sacrificial blood of Jesus. The giving of law, therefore, made people conscious of their inability to keep law perfectly (Rm 7:7). It made them conscious of their need for mercy and grace from God.

wife while he was still alive. Her sister as a rival: In other words, while one's wife is alive, the husband is not to marry her sister. Molech: Some translations read, "pass through the fire to Molech." However, the words "the fire" are not in the Hebrew text. Reference is probably to giving their children to the temples of the false god Molech wherein they would be used as prostitutes for illicit sexual activities. The Canaanites morally digressed because of illicit sexual practices, and for this reason they were expelled from the land (See Gn 15:16). Since God knew that Israel would be affected by the moral degradation of the Canaanites, whom they would not drive completely out of the land, He placed this law here in order that they be reminded of their violation of God's will. They could read these passages when they marched as conquered people into the captivity of the Assyrians and Babylonians. They could not blame God for God had warned them. 18:24-30 God had promised that He would give the land of the Canaanites to Israel (Gn 15:16; 50:24,25). However, the promise was conditional. It was conditioned on their obedience to His law. If Israel would allow themselves to be influenced by the Canaanite culture, and thus digress into the immorality of the people they were to dispossess, then they would give up their right to the land. They would give up their right to the land because they, through their disobedience, would prove that they had no right to take the land from a disobedient people, the Canaanites.

Chapter 19 LAWS FOR COMMUNITY RELATIONSHIPS 19:1-4 You will be holy for I am holy: Leviticus is given in order to establish Israel as a holy nation that was separated in behavior from the nations around them. Throughout this chapter various laws are given that would identify the Israelites as a nation that did not create a religion after their own human instincts. Their holy behavior would be a witness to the world that their laws for morals and civil relationships were not from man, but from God. The very nature of the laws would identify them as being from God, not man. 19:5-10 In order to maintain their separateness from the surrounding nations, Israel was to respect the peace offerings that dealt with human relationships. They were to be concerned for the poor and the aliens by allowing portions of their fields to be harvested by both the poor and the aliens. 19:11-37 In order to maintain human relationships, stealing was forbidden, as well as bearing false witness and lying. They were not to make false oaths to their neighbor, nor speak the name of God in vain. They were not to take advantage of the handicapped as the deaf and blind. They were forbidden to make unfair judgments, be the bearer of false tales, hate their neighbor, take vengeance, or mix breeds (producing hybrids, see Dt 22:9-11), seeds and fabrics. They were not to eat the fruit of newly bearing trees. (Reference here could be to an agricultural principle that allowed the trees eventually to produce more fruit, or reference could be that the first produce of the tree was inferior, and thus not acceptable as an offering to the Lord). They were not to eat blood, or cut off the flesh of the dead (cannibalism). They were not to give their daughters

Chapter 18 LAWS CONCERNING HOLY BEHAVIOR 18:1-5 The law of God applies to the most intimate matters of human existence and experience. Israel's separation from the nations around them meant that their behavior would be different from the nations who had created a god after their own imagination and religious behavior after their own desires. The Israelites were to be different in their behavior because they belonged to the Lord. The whole of their lives, therefore, was to be governed by the will of God. The Israelites were promised that if they kept the will of the Lord they would live and continue to reside in the land of promise. 18:6-23 It is difficult to determine if this context refers exclusively to marriage relationships, or to men and women in general. It does, however, at least refer to the relationships between men and women. For this reason, many marriage concepts of today are taken from this context. To uncover his nakedness: That is, to have sexual intercourse. Contrary to the nations around Israel, incest was strictly forbidden in Israel. Your brother's wife: This is not a prohibition of the levirate law (See Gn 38:8). Reference is to taking one's brother's

75 Leviticus 20,21,22 Dickson Teacher's Bible Commentary

into prostitution, or be involved in crooked business dealings. They were to respect their elders, and love their neighbors and strangers as themselves. All these laws were necessary in order that each person be a part of society as a whole. If any of these laws were violated, relationships with one's neighbor would be either harmed or destroyed. By following these principles of moral behavior and ethics, one could live peacefully in the society of Israel. When the principles were practiced as a whole, then the nations around Israel would perceive that the laws of the society were given by God and not determined by the desires of fallible men. Out of the land of Egypt: Because God had taken Israel out of Egyptian bondage, the Israelites were obligated to keep His commandments. Their freedom came with responsibility. In order to retain their freedom, they had to remain within the limits of His will. Since there is no real freedom without law, Israel, through obedience, had to learn that unless they kept the law of God, they would bring themselves into the bondage of their own misguided beliefs.

of rebellious youth who would curse their mother and father, then reference would be to those who are not yet married, but are living a riotous life in rebellion to God. 20:22-26 See 18:24-30. As in chapter 18, the condition for Israel's remaining in the land was their obedience to the law of God. If they were disobedient, then there would be no reason why they should enjoy the privilege of a land wherein they were to be morally preserved for the coming of the Messiah. Obedience was the condition for keeping the land.

Holiness In Priests & Holy Seasons

(21:1 – 25:55) Outline: (1) Regulations for the priests (21:1 – 22:33), (2) Regulations for holy days and seasons (23:1-44), (3) The lampstand and showbread (24:1-9), (4) Punishment for blasphemy (24:10-23), (5) The sabbatical year and Jubilee (25:1-55)

Chapter 21 REGULATIONS FOR THE PRIESTS 21:1-24 Since the priests stood between God and the people, they were to be holy and separated from the world for the purpose of performing their duties. Except for the death of relatives, they were to keep themselves from contact with the dead. Wife: The wives of the priests must also be holy before God. A priest could not marry a harlot. The daughter of a priest was to be put to death if she were guilty of harlotry. High priest: The regulations concerning the high priest were more strict than those regulations that applied to the rest of the priests. He was not to uncover his head or tear his clothes in the act of mourning. Since he was the symbol of the highest purity of Israel, he was to marry only a daughter of Israel who was a virgin. Go out of the sanctuary: It was not that he could not leave the tent of meeting, but that he should not go out of the tent for mourning. His primary place of work was the tabernacle. Blemish: As the sacrificial animals were to be without blemish, so also was the priest to be without blemish. Only the most pure and perfect were to be representatives before God. This regulation probably referred only to the high priest since reference is made to barring the priests from approaching the veil and altar. Unclean: When a priest was unclean, he could not touch any holy thing (See 22:1-9). Sanctify them: It was the Lord who set the priests apart as a special people to minister to the religious needs of the people.

Chapter 20 LAWS CONCERNING PUNISHMENT 20:1-5 Because we are several centuries removed from the religious culture of Molech, we do not understand everything that surrounded the worship of this god that was conceived after the imagination of misguided religionists (See 2 Kg 23:10). It was spiritual adultery for any Israelite to give his children to the worship of such cults. God was serious about this matter in that He commanded the Israelites to stone to death any of their number who would involve themselves in such a cult. The public stoning was to be a public warning. 20:6-8 Efforts to receive help in this world from a supposed world of spirits and demons was considered by God a deviation from His sovereignty. The condemnation of occultism in Israel was not evidence that the spirits that were believed by the cults existed and that they influenced the living. The prohibition against practicing such occult matters only affirmed that God made our minds very creative. We have the creative mentality to conjure up all sorts of fictitious spirit nonsense in our efforts to stray from the sovereignty of God in our lives. Men who have little knowledge of the word of God will create supposed supernatural beings from which they run in fear. In all biblical exhortations to stay away from occult beliefs and practices, there is a warning by God to stay close to Him by meditating on His word day and night. 20:9-21 The penalty for cursing one's parents was death by stoning (See Ex 21:17). We assume that the rebellious child that cursed either mother or father was of the age of accountability, and thus responsible for his actions against his parents. Adultery: The practice of illicit sex was punishable by death (18:6-20,22,23). Sexual acts that were prohibited were sexual relations with another man's wife, one's father's wife (a stepmother), his own daughter-in-law, a person of the same sex (homosexuality), an animal (bestiality), a mother and her daughter, a sister or half sister, a menstruate woman, an aunt, an uncle's wife, and a brother's wife. They will be childless: Reference is probably to one's death before he is able to have children of his own. If this statement is taken in the context

Chapter 22 22:1-16 The entire family of the priest had a right to share in the offerings that were brought before the Lord. However, a stranger, sojourner, or hired servant could not eat at the priest's table. A priest's daughter who was a widow or was divorced could also participate with the offerings. A legal bondservant could have a part in the priest's table. If a daughter of a priest was married to another man, the husband's family could not eat at the priest's table. The importance of these regulations was in the fact that the holiness of the priest must be protected since he was the official representative that stood before God on behalf of the people of Israel. 22:17-33 God did not want the people bringing as an of-

76 Leviticus 23,24 Dickson Teacher's Bible Commentary

23:15-22 The feast of weeks: This is the feast of harvest. The feast of firstfruits was at the beginning of the harvest and this feast came at the end. It was a feast to celebrate the grace of God in providing the harvest. The very corners: It would only be natural to remember the poor after a harvest. Therefore, during the harvest they were to leave the grain standing in the corners of the fields for the poor and sojourners. It is noteworthy that if the poor were to receive food, they also had to work for it. It was not given to them without labor. They had to also work in harvest for their food. 23:23-25 The feast of trumpets was a sabbath rest in that no work was to be done on this first day of the seventh month. The blowing of the trumpets marked the month in which the day of atonement took place and also the celebration of the feast of tabernacles. 23:26-32 In chapter 16 emphasis was placed on the duties of the high priest on the day of atonement (16:29-34). Here emphasis is placed on what the people must do on the day of atonement. Afflict your souls: This was not a day of celebration, but a serious day in which the people were to consider their sin. The following feast of tabernacles was the most joyous feast. The order of these two feasts teaches that celebration comes after repentance over sin, and God's atonement for our sin. This is indicative of the Lord's Supper for the Christian. Atonement was made at the cross, and the eating of the Supper is to be a time of celebration for the atoning sacrifice of Jesus. The atonement has taken place. It is now time for celebration. 23:33-44 The feast of tabernacles: As the Passover and feast of unleavened bread, this feast lasted for eight days (See Nm 29:12-38; Dt 16:13-15; 31:10-13; Er 3:4; Ne 8:18). Solemn assembly: There was to be no work during this feast. It was a time of offering sacrifices in feasts to the Lord. This feast celebrated the end of the agricultural year when all the fruits of the harvest had been gathered into storage. The feast, therefore, was meant to manifest gratitude to God for all His blessings. Booths: One of the practices during this feast was that they made dwellings from bush branches in order to commemorate their wandering in the wilderness. Though at this time they had wandered only two months from the time of their freedom from Egypt to the foot of Sinai, they would spend another forty years in the wilderness because of their sin. However, during all this time God provided for them, and thus during this feast they were to remember the continual care of God for their physical needs. They must remember that God will take care of them if they will remain faithful to Him.

fering that which they did not want themselves. That which was to be offered was to be the best of the flock. An important point is made here in reference to contributions. That which was without blemish would be breeding stock among their herds. The offering, therefore, would touch their livelihood. A true sacrifice would be made in order to make the offering. God does not want the donations of those things that one does not want. He wants what we want, and thus the sacrifice is acceptable. We cannot come to the Lord without a sacrifice, without something for which we have given a great deal of time. The very nature of the definition of the word "sacrifice" means that it costs us something.

Chapter 23 REGULATIONS FOR HOLY DAYS & SEASONS 23:1,2 Holy convocation: The Hebrew word here means "appointed time." These were the appointed times of the feast when the people were to appear before God. There were three annual feasts to which the people were to go. These were times of holiday, joy and celebration. 23:3 The Sabbath: The Sabbath was not one of the celebration feasts, but was kept as a sign of the covenant between Israel and God (Ex 20:8-11; 31:12-17). The keeping of the Sabbath was a sign that signaled to the rest of the world that Israel was in a covenant with their God. The fact that the Sabbath was a sign indicates that since the time of creation no other people kept the Sabbath as a special day (Gn 2:1-3). If Israel were keeping the Sabbath before this day, then there would have been no significance in their keeping it after this day as a sign of the covenant. The sign of the Sabbath was in the fact that they started keeping it at Mt. Sinai while no other nation kept it. On this day, the Sabbath, Israel was to cease from all work. While the nations around Israel worked on the Sabbath, the Israelites meditated in rest in remembrance of their covenant that they had with God. 23:4-8 The Passover: The first of the celebration feasts was the feast of unleavened bread and the Passover. This was independence day for the Israelites. On this day they were to celebrate their deliverance from Egyptian captivity. This was the most important of all of Israel's feasts. For Christians, this feast has significance in that Jesus is our Passover Lamb. As Israel was redeemed from Egyptian captivity, so the Christian has been redeemed from sin by the sacrificial Passover Lamb of God. When Christians remember their redemption by the Lamb, therefore, it is a time of celebration for their deliverance from the bondage of sin. 23:9-14 The firstfruits: This was the first of four specific laws that God gave Israel that they were to keep when they came into the land of promise (See also 14:34; 19:23; 25:2). This law is in reference to the first cuttings of the harvest. The first fruits signified the fact that all nourishment came from God, and thus the offering of the firstfruits was a thanksgiving to God for His provision. The firstfruits also indicated the rest of the harvest to come which was a blessing from God. Throughout the New Testament, there is a great deal of metaphorical reference to the firstfruit offering (See Rm 8:23; 11:16; 16:5; 1 Co 15:20,23; 16:15).

Chapter 24 THE LAMPSTAND & SHOWBREAD 24:1-4 Candlestick: This was the lampstand of seven bowls that gave light for the tabernacle (Ex 25:31-40; 27:20,21). It was always to be burning, indicating that the work of God on behalf of the people never ceased. The vision of Zechariah 4 would indicate that the perpetual burning of the lampstand was symbolic of Israel's continual priesthood before the nations (Compare Rv 1:12-20). 24:5-9 See Ex 25:23-30. The purpose for the showbread was nourishment for the priest while functioning within the

77 Leviticus 25,26 Dickson Teacher's Bible Commentary

tabernacle. Placed on the showbread was frankincense that signified it to be a memorial before the Lord for His provision for all men.

the land was God because He had given it to the Israelites. He entrusted portions to each family, who then took stewardship of the partials allotted to them. If for some reason the land had to be sold to cover debt, then during the year of Jubilee it was to be restored to the family to whom God had given it. The purpose of the year of Jubilee was to emphasize the principle that the land could never be sold permanently. The returning of the land to the original owners also prevented individuals from becoming owners of vast portions of land, and thus bringing into poverty the majority of the nation. House in a walled city: A different law applied to possessions within the city walls. If the house was sold, the original owner had one year to buy it back. If he did not, then it remained with the new owner indefinitely. Levites: A house that was sold by the Levites could be redeemed at any time. There was no oneyear restriction placed on the Levites for buying back their houses within the walled cities. However, during the year of Jubilee the house would be returned to the Levite who had sold it. May not be sold: The fields of the Levites that were attached to the cities could not be sold. 25:35-55 Poor: The year of Jubilee was also a time for the release of those who had given themselves into the servitude of another. In reference to the poor, under the law of God the community of Israel was to help in aiding the survival of the poor. When money was given in loan to the poor, no interest (usury) was to be charged. When food was given, no excess food was to be returned for gain. Brought ... out of ... Egypt: Israel was poor in Egypt, but was brought out of bondage and given the land of milk and honey. In reference to the poor, therefore, Israel was to do as God had done for them. Not ... as a bondservant: When a fellow Hebrew had to give himself to the service of another because of debt, the one to whom he gave himself could not treat him as a slave. He was to be considered a hired servant until the year of Jubilee. In the year of Jubilee he was released from his debt, and thus released from the one to whom he had given himself as a servant. Possession: Because the Israelites had been redeemed by God out of Egyptian bondage, they were His possession. The laws given in this section assume God's ownership of the Israelites. Therefore, they were not to be possessed by one another in reference to debt. They could not take possession of one another as slaves as the nations around them took slaves for possession and considered them property. Two fundamental principles that are behind all the laws that were given to Israel are the principles for respecting human life and the freedom of the individual.

PUNISHMENT FOR BLASPHEMY 24:10-23 In order to emphasize the seriousness of obedience to the will of God, this event was inserted. Blasphemed: This son was evidently still influenced by the false gods of his father who was an Egyptian (See Ex 12:38). Since this was probably the first time this type of incident had happened, the man was remanded in custody until Moses could go before the Lord for advice. The Lord responded that any verbal sin against God and His laws for Israel, who were in this case a people in a covenant relationship with God, was punishable by stoning. Reverence for God is the foundation upon which our beliefs stand. Our values and behavior are a reflection of our beliefs. Disrespect for God and His word, therefore, are the foundation upon which the name of God is blasphemed before the community. Stone him: The seriousness of the punishment illustrated the seriousness of the sin. The punishment applied to both Israelite and alien. Eye for an eye: This principle is mentioned in this context in order to establish the law for punishment of both Israelite and alien. It is a law of public justice, not the justification for personal retaliation and revenge. One must not misunderstand Jesus' reference to this law in the Sermon on the Mt. (Mt 5:38-42). What Jesus was condemning was the Pharisees' misapplication of the principle of this law. They were using the principle as a justification for personal revenge. They misunderstood the principle of the law. That principle is that there is a punishment for the violation of law, and the punishment must match the crime. In other words, the death penalty would not be given for one who told a lie. The principle of the law would be that the death penalty would be given to those who voluntarily murdered another person. If one voluntarily took the life of another, he had his right to life taken from him.

Chapter 25 THE SABBATICAL YEAR & JUBILEE 25:1-7 Six years: After six years of sowing the fields, the seventh was a year of rest (See Ex 23:10,11; Dt 31:10; 2 Kg 10:29; Ne 10:31). That which grew in the fields on its own could be harvested. Not only is there religious significance to the principle, but there is also a practical reason for the law. The land would produce better if it were given a year of rest. During the year of rest, the bacteria of undisturbed soil could do its work in breaking down the organic material of the soil in order to produce a better crop once planting resumed. The Israelite farmers did not understand the work of bacteria, and thus they would reap the benefits of their obedience to the will of God. 25:8-34 Jubilee: This was a year of rejoicing. Every man's possession was to be returned to him. If one had given himself into the bondage of another because of debt, he was to be set free. Years of the fruits: The land was to be valued before the year of Jubilee according to the crops that it would produce, not according to any inflationary value or location in reference to a city. The land is Mine: The original owner of

Priestly Holiness, Obedience & Vows

(26:1 – 27:34) Outline: (1) Blessings for obedience (26:1-13), (2) Punishment for disobedience (26:14-39), (3) Affirmation of God's faithfulness (26:40-46), (4) Vows and tithes (27:1-34)

Chapter 26 BLESSINGS FOR OBEDIENCE 26:1-13 As with the books of Exodus and Deuteronomy, Leviticus ends with exhortations to be obedient to the law of

78 Leviticus 27 Dickson Teacher's Bible Commentary

God (See Ex 23:20-33; Dt 28:1-68). Idols: In order to be obedient to the laws of God, one must not create in his mind a concept of how God should behave. The spirit of idolatry is in the heart of those who seek to rebel against the will of God. Once one has conceived his god, he then forms an idol or image to remind him of his god, or to add concrete existence to his god. Idolatry always leads one away from God. It is fitting, therefore, that a book that was written to instruct the religious leaders of God's people should end with an exhortation that the religious leaders, the priests, guard the people against creating gods after their own imagination. Rain ... peace: If Israel continued to be obedient to the will of God, God would bless them in the land. If the people remained faithful, they would eat food from old storage, clear the storage bin, and then prepare storage for the future. Faithfulness gives one hope for the future, and society must have hope. Without hope there is no encouragement in the present to prepare for the future. Israel had come out of the land of Egypt wherein it was assumed that the gods had protected the people. In this context, however, God wanted Israel to understand that it would be the only true and living God who will supply all their needs. Through their own ingenuity they would not be able to stay in the land. Only through the blessing of God would they be able to produce and remain in the land.

ing vows to give offerings to the Lord, therefore, was very serious (See Dt 23:21-23). Valuation: This was the worth of the thing that was promised to God. The valuation of the thing was according to sex and age. In reference to possessions, the value was determined in reference to the year of Jubilee. Poor: As with other laws, there was always consideration for the poor. In the case of making a valuation of that which was promised to the Lord, the priest had the final say in determining the worth of something in reference to the poor. Animal: If an animal had been promised in a vow, then there could be no substitution of money for the animal. The animal had to be offered. Making a vow offering of an animal meant that the animal had become holy. If the animal that was given in a vow to be offered was unclean, then the priest could place a valuation on it and have it sold. If the owner wanted to redeem the animal, then he could for the price of the valuation, plus one fifth the value of the animal. The same rule applied to houses that were offered to the Lord. 27:16-25 A field: Laws concerning land varied, depending on whether the land was inherited or had been purchased. Land was valuated according to the amount of seed that was necessary to sow it. The valuation was made in reference to the time before the year of Jubilee. Inherited land could be bought back for the value of the land, plus one fifth the value. Devoted: If the land was not bought back, then it became the permanent property of the priests. Not of his possession: If one dedicated property that he had bought, then after the valuation, this land could go back to the original owner during the Jubilee, but only if the valuation was paid to the priests for the land. 27:26-34 Firstborn of the animals: The firstborn could not be given to the Lord since they were already His (Ex 13:2; 34:19). The firstborn of unclean animals, however, could be valued and redeemed for the valuation, plus one fifth. If it was not bought back, it had to be sold since the priest could not possess an unclean animal. Devoted thing: When something was devoted to God, it could not be sold. It was something that was totally given to God and could not be redeemed. The devoted thing was destroyed from among men in the sense that men could not use it for themselves. Tithe: A tithe of the land, the herd, or the flock could be redeemed if the valuation, plus one fifth, was paid. Passes under the rod: This was the action of the shepherd giving the tithe of the animals that passed under his staff. Every tenth animal that passed under his staff was to be given in tithe. He could not be selective by choosing either good or bad animals. The principle concerning those things that were given to the Lord was that the giver could not benefit from his contribution. Giving of things where the giver enjoyed the result of the gift was not considered a contribution. Giving an offering to the Lord meant that the giver released himself from all use of the gift, plus any benefits that the gift might generate. In other words, one could not give his house to the Lord, and yet remain in it. He could not give a field, and yet use the field for his own profit. Giving an offering to the Lord was sacrificial, and thus one relinquished his right of control over that which was given. In this way, the sacrifice was worship to God. In worship, one must come to God with an offering.

PUNISHMENT FOR DISOBEDIENCE 26:14-39 The condition for Israel's remaining in the promised land was their continued obedience of the will of God. One could not assume God's blessing when at the same time there is a refusal to be obedient to the will of God. If: Throughout this context there is a series of "ifs" which places conditions on Israel's remaining in the land. If they did not keep the will of God, there would first come chastening, then judgments, and finally destruction or severance from the land. Their disobedience would lead them through a series of afflictions: sicknesses (16), famines (16,26), wars and oppression by their enemies (17), plagues (21), pestilence (25), devastation (30-33), and finally the terror of their enemies and captivity (33).

AFFIRMATION OF GOD'S FAITHFULNESS 26:40-46 Confess ... are humbled: If the afflictions God would bring on them for their disobedience to His will produced confession of their sins and humility before God, then there would be restoration. Confession and humility cause one to remember the will of God and His covenant. A remorseful heart will subsequently repent and return to obedience of the conditions that were established by God to maintain the covenant.

Chapter 27 VOWS & TITHES 27:1-15 A special vow: Outside the requirements of the law one could place himself under "law," that is, under a vow to make an offering to the Lord. Hannah placed herself under her own law (vow) by making a commitment that if God gave her a son, then she would give the son to the Lord (1 Sm 1:11; see also Jg 11:30,31). This would be a vow offering, and thus a binding obligation that one would place upon himself. Mak-

79 Numbers Dickson Teacher's Bible Commentary

Numbers

WRITER

Moses is the undisputed writer who was inspired by the Holy Spirit to inscribe the words of this book (See intro. to Gn). The phrase, "The Lord spoke to Moses" is used over 40 times in the book to introduce chapters and sections of divine instruction for the nation of Israel. Because this book explains much of the work of Moses on behalf of Israel, it is sometimes referred to by scholars as the "Book of Moses." Moses is pictured in the book as the lawgiver, counselor, provider, intercessor, peacemaker, religious and civil leader, and the servant of God on behalf of Israel. The focus of the book is God working through Moses in order to lead His people to the promised land. The key verse of the book would be 10:29: "We are journeying to the place of which the LORD said, 'I will give it to you.' Come with us and we will do good to you. For the LORD has spoken good concerning Israel." Numbers is a record of the many times the Israelites complained about their predicament throughout their

wanderings from Egypt to Canaan. They had forgotten the suffering of their Egyptian bondage, but not the fine things they enjoyed in Egypt. When in times of struggles, the mind often forgets past struggles by focusing on the good times of the past. This natural forgetfulness of the struggles they had in Egypt made it possible for the Israelites to murmur concerning their predicament in the wilderness. Their complaints digressed from complaining against Moses to complaining directly against God. The results of their attitude of complaint was that they were condemned to forty years of wandering in the wilderness, wherein all who were twenty years of age and over at the time of the exodus from Egypt were not allowed to enter the promised land. We would assume, therefore, that this record of their complaints, and subsequent punishments by God, was written in order to remind the generations of Israel to trust in God by forsaking their culture of complaining. Their trust would be revealed by their lack of complaining.

BOOK

The first numbering (census) of Israel at the foot of Mt. Sinai was made in order to establish and organize the tribal families for an income for the Levitical priesthood (Ex 30:11-16). Recorded in this book is another census that was taken before Israel left Sinai in order to determine the military personnel of the nation (chs 1-4). Immediately before Israel entered the land of Canaan, a third census was taken (See ch 26). Because of the numbering of Israel upon which focus is made in this book, Bible students have assigned the book with the title, "Numbers." "Numbers" is the traditional name of the book. We take this name from the name that was assigned to it by

Jerome in the Latin Vulgate (Numeri). However, Jerome took the name from the Septuagint. The Hebrew name for the book is B'midbar, which means "in the wilderness" since the book covers Israel's history from Mt. Sinai to the time of their entrance into Canaan. The book continues the history of Israel that was concluded with the book of Exodus. In order to understand Numbers, therefore, one must have a good understanding of history that is revealed through both Genesis and Exodus, for the book of Numbers adds a vital link in Israel's history from the time of Israel's exodus from Egypt to the time of the nation's entrance into and settlement in the land of promise.

DATE

The events of the book occurred about eleven months after the Israelites arrived at the foot of Mt. Sinai. If we accept the date of the exodus from Egypt to be around 1,445 B.C., then Numbers was probably written sometime around 1,400 B.C. However, a later date has also been proposed. Some Bible historians have felt that the best evidences establish the time for the exodus from Egypt to be around 1,300 B.C. There are various reasons for this date. The Hyksos Dynasty, a dynasty of

Pharaohs who were not Egyptian, probably existed previous to 1,300 B.C., and thus this dynasty was in existence when Joseph, who was also not an Egyptian, was a ruler in Egypt. He would have been allowed to be a great ruler in Egypt during the Hyksos Dynasty, whereas during the dynasties of the Egyptian-born Pharaohs he would not have been allowed to rule in Egypt. There is also archaeological evidence that many cities suddenly appeared in the land of Canaan during the time follow-

80 Numbers 1,2,3 Dickson Teacher's Bible Commentary

entered Canaan. It thus covers a period of about 39 years that started with Israel's leaving Mt. Sinai, wandering in the wilderness, and to the time they prepared to enter Canaan.

ing 1,300 B.C., which cities could have been built by the newly settled Israelites in the land. The book was probably written a short time before Israel

carried out in an orderly manner. The moving and setting up of the tabernacle was as a moving city. Since the tabernacle was situated where it was the center of the settlement, every tribe had frontal property that was connected to the tabernacle. The settlement of the people in reference to the tabernacle symbolically connected all tribes together as one nation with their focus on the presence of God. When the tabernacle was moved among the possessions, no one tribe could claim ownership of the tabernacle, and thus unity was to prevail among the tribes.

Preparation To Leave Mt. Sinai

(1:1 – 9:23) Outline: (1) The first census of Israel (1:1 – 2:34), (2) Support for the Levites (3:1 – 4:49), (3) The purity of society (5:1-31), (4) The Nazarite vow (6:1-21), (5) Benediction on the Israelites (6:22-27), (6) Offerings by the princes of Israel (7:1-89), (7) Cleansing of the Levites (8:1-26), (8) Movement of the camp (9:1-23)

Chapter 1 THE FIRST CENSUS OF ISRAEL 1:1-3 Take a census: Various reasons have been given for the numbering of the nation. Some have felt that the numbering at this time in the history of Israel was for the purpose of emphasizing for later generations God's promise that He would multiply the nation as was promised to Abraham. Another purpose for the numbering of those over the age of twenty would have been a record that, except for Joshua and Caleb, no one over this age entered the promised land because of their sin in refusing to enter Canaan immediately upon God's instructions. Every male: Since the census was of the males only, then we would assume that this census was for military purposes in order to determine how many men were in Israel who could go to war. 1:4-19 The numbering was conducted according to the heads of the tribes, families and households of Israel. The number according to the families made it possible for future generations to trace back to these families those who came out of Egyptian captivity. 1:20-46 Only those men who were 20 years of age and older were to be counted. The total number from this census was 603,550 men of war. Later in chapter 26 the census would reveal that there were 601,730. By figuring according to this number of men in Israel, Bible students have estimated that the population of Israel at this time in history, including women and children, to be anywhere from two million to a maximum of three million. 1:47-54 The Levites were excluded from the numbering of men for war. God had earlier separated them for spiritual service to the nation. Their primary work was to maintain the tabernacle and the sacrificial services for the people. The Levites were thus subject to a different census because they were not to receive a possession in the land (See 3:1 – 4:49).

Chapter 3 SUPPORT FOR THE LEVITES 3:1-4 Kohath was probably a cousin of Moses. The Kohathites served in taking care of the ark and ceremonial utensils. But the sons of Aaron, Moses' brother, were specifically consecrated to the Lord as the high priests. From Aaron priests were to come to minister the services of the tabernacle, whereas the Kohathites were to be responsible for the transportation of the ark and ceremonial utensils. Nadab and Abihu: These two sons of Aaron sinned against the Lord, and subsequently were struck dead (See comments Lv 10:1,2). Some have speculated that the sons of Levi helped in their duties as priests with the sons of Aaron (See Jg 17:5,10,13). 3:5-13 Tribe of Levi: It is apparent that those of the tribe of Levi were assistants to the sons of Aaron. It was at this time that the tribe of Levi was separated from the other tribes of Israel in order to minister to the spiritual needs of the nation. Those of the tribe of Levi thus functioned full-time on behalf of Israel. Alien ... put to death: No unauthorized or unclean person was allowed to function in the capacity for which the sons of Levi were to perform. If someone other than a Levite attempted to function as a priest, that person was to be put to death. I have taken the Levites: God had hallowed the firstborn of Israel at the time of the exodus from Egypt (See Ex 13:2,11,12). In this context He hallowed the sons of Levi with all their livestock. Instead of taking all the firstborn of Israel, He took only the sons of Levi. 3:14-39 The census included numbering all the male children who were over one month old. It also included numbering the children between the ages of 30 and 50. Those between 30 and 50 would care for the tabernacle under the supervision of the sons of Aaron. The numbering included the Gershonites, Kohathites, Merarites, with Moses and Aaron. The total number of males one month and older was 22,000. The total number that is given in verse 39 does not include an additional 300. The 300 were possibly the firstborn of the Levites, and thus did not need to be counted with the total number since they were already consecrated to the Lord. The total number of the males between 30 and 50 was 8,580 (4:48). We must keep in mind that when analyzing these numbers we cannot be

Chapter 2 2:1-34 Described in this chapter is the organization of the tribes of Israel in reference to the movement and setting up of the tabernacle. The center of reference for the settlement of the people was the tabernacle. The reason for the location of each tribe according to the setting of the tabernacle was for the purpose of contact and communication. People could be located and a plan for marching with the tabernacle could be

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meticulous in the final figures. The final tally was meant to be a figure from which to begin the services of the tabernacle with reference to the total population of Israel. 3:40-51 There was a difference of 273 between the final tally of the firstborn and the total of the tribe of Levi. In order to make up this difference there was a plan of redemption (payment). Instead of the firstborn of all the nation being given for service to the Lord, an offering of five shekels was given for each one. This amount was possibly taken from the tribal treasuries and given to the priests.

there were certainly connotations concerning health and sanitation. Though three specific cases of uncleanliness are mentioned (leprosy, discharges from infection, and contact with a dead body), the general instructions in reference to any of these cases would be applicable to any disease (See Lv 13:3; 15:2; 21:1). Outside the camp: In order to prevent epidemics, the instruction would be isolation outside the camp of the people. Though the people did not understand the contamination that would come from viruses and germs that would be spread from one person to another, quarantine was the precaution given when symptoms of disease were seen. God wanted His people to behave after a manner of cleanliness because they were a holy people. Cleanliness and holiness were connected in the sense that if one violated the laws concerning cleanliness, he would be violating the law of God, and thus be unholy before God. The laws concerning cleanliness were from God, as well as all moral laws. Violation of any law from God was a violation of the whole law of God. 5:5-10 Make restitution: The second sin that is emphasized in this chapter in reference to the social structure of Israel, is in reference to honesty. The principle that one's property be secure within a society must be maintained in order that citizens of the society dwell in peace with one another. If something was stolen, twenty percent was to be added to the value of that which was stolen with the restitution of that which was stolen. In the matter of righting the wrong that was done, repentance was required and manifested through the action of restitution. The wrong was to be righted by the action of the restitution. After the restitution was made, there was to be reconciliation with God by the man who made the restitution. This was accomplished by the offering of a ram for atonement. 5:11-31 Any ... wife ... commits a trespass: The third challenge to maintain order in the camp of Israel's society was in reference to morality. The matter here discussed would not be adultery, for which the death penalty was given (Lv 20:10). The matter here would be when a wife's conduct would spark suspicion of infidelity which could not be proved. If the husband were suspicious of his wife's behavior, he could take her before the priest for judgment. Since there is no example of this law being carried out in Scripture, the giving of the law greatly prevented the problem. It was a law that was certainly meant for the time Israel was wandering in the wilderness. The principle of the law was that no wife should act in a flirtatious manner with anyone other than her husband. If she did, then she could be taken before the priest for judgment. The desire of married women, therefore, must be totally to their husbands lest they give the impression that they are seeking affection outside their marriage union. Marital fidelity is the foundation of any society, and thus it must never be compromised by the illicit behavior of either the husband or wife. Holy water ... dust: The embarrassment and humiliation of going through such a trial to determine the judgment of the woman's innocence certainly encouraged the wives not to involve themselves in any flirtatious behavior with men other than their husbands. If the woman was guilty of infidelity, the drinking of the bitter water would cause serious reactions in

Chapter 4 4:1-20 Sons of Kohath: The Kohathites, as well as the Gershonites and Merarites, were given specific duties in reference to the tabernacle. The Kohathites were given the duty of taking care of the utensils of worship (the table, the vessels, the altars, and all the service pieces). They were to function under the direction of Eleazar, the priest (3:32). Since they were under more strict regulations than either the Gershonites and Merarites, they had the greater responsibility in their service to the tabernacle. With their more significant work came greater responsibility. 4:21-28 Sons of Gershon: The sons of Gershon had the responsibility of the tent structure which included the curtains and draperies (See 3:25,26). 4:29-33 Sons of Merari: The sons of Merari were responsible for the boards, bars, pillars, sockets, and the solid parts of the curtains (3:36,37). They were to carry out their responsibilities under the supervision of the priest, Ithamar, who had the responsibility of organizing the construction of the tent of meeting (Ex 38:21). 4:34-49 Thirty ... fifty: The age at which one was to assume his priestly responsibilities was 30. This provides some commentary on why Jesus began His earthly ministry at about 30 (Lk 3:23). At the age of 50, the sons of Levi and the priests could retire from their responsibilities of serving the people in their God-ordained duties. Their service was from 30 to 50, after which they could live in their own dwellings for the rest of their lives.

Chapter 5 THE PURITY OF SOCIETY 5:1-4 If the total count of the Israelites was around three million at the time they were at the foot of Mt. Sinai, then there would be some social and cleanliness issues for such a large group of people in one place in the wilderness. There would be challenges of cleanliness, honesty and morality for the society of Israel as they dwelt in the wilderness on their way to Canaan. In reference to cleanliness, they would have a problem with sanitation when camped in close proximity to one another, though while in the wilderness, the tribes probably camped at a greater distance from one another than we might suppose. Just prior to their entrance into the land of Canaan, 20:1 seems to indicate that after 38 years there was a coming together of the tribes from their disbursed locations in the wilderness in order to make final plans to enter Canaan. Behind the laws concerning contact with the dead and lepers,

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her female organs. However, if she was innocent, the bitter water would cause her to bear children.

The sons of Kohath had the responsibility of transporting the ark and sacred utensils of the ceremonies surrounding the offerings. Provisions were also made in order to transport the tabernacle from one region to another when Israel eventually came into the land of promise. 7:10-89 The offering of each prince was the same. The offering was one silver plate, one silver basin, and one gold dish. Each brought a grain offering, burnt offering, sin offering, and a peace offering. Other than the burnt offering, the offerings were for a meal of celebration for the dedication of the tabernacle. All the offerings were in the context of dedicating the tabernacle for its use. This onetime event would dedicate the tabernacle for centuries to come. There would never again be such a dedication for the tabernacle. We would assume, therefore, that the tabernacle was to be God's center for religious reference for Israel throughout their history in the land of Palestine. The temple of Jerusalem came about 400 years later in the history of Israel when men desired to have a building in the midst of Palestine that represented their center of spiritual connection with God. The implications from this context of the dedication of the tabernacle, however, would indicate that God intended that the tabernacle alone be God's symbol among the people that He was in their midst. The problem with the temple that came later, was that it was situated in one location, and thus could not be moved around from one tribal possession to another as the tabernacle. Jerusalem, therefore, became a unique city in Israel. However, in these original laws in reference to the tabernacle it was not in the mind of God. In fact, when these laws were given, Jebus (later, Jerusalem) was only an insignificant settlement in the land of Canaan. God only allowed the temple, and the city of Jerusalem, to become the center of Jewish religious emphasis because of the desires of men who followed the temple worship of the nations around them. We must never underestimate man's desire to construct a building in which he seeks to place his god and religious service.

Chapter 6 THE NAZARITE VOW 6:1-8 The vow of a Nazarite could be taken by anyone of Israel, both men and women. The Hebrew word for "Nazarite" (nazir) means "to separate." By taking the vow one was separating himself or herself for a specific cause for the Lord. Drink no ... strong drink: The Nazarite was to drink nothing that would be intoxicating. Vinegar was made by the Hebrews in a manner that it would intoxicate, and thus was prohibited for the Nazarite. The Nazarite was essentially prohibited from eating or drinking anything that was produced from the grapevine. No razor: Not cutting of one's hair was an outward symbol of having taken the Nazarite vow. The outward symbol of the vow was necessary in order that others not offer the Nazarite something that would contradict his vow. He will not come near a dead body: Lest he become unclean, the Nazarite was not even to help in the burial of his own family members. He was to be a person separated for the Lord, and thus committed to the Lord's service. 6:9-12 Since the Nazarite was human, he could inadvertently violate his vow. For this reason, atonement could be made by shaving his head. He would then bring two turtledoves or two young pigeons to the priest for an offering. 6:13-21 The days: The Nazarite vow was for a specific period of time. The vow was for no less than one year. At the end of the vow the Nazarite would bring offerings before the priest in order to conclude the time of the vow. Once the priest performed the appropriate ceremonies to conclude the vow, the head was shaved in order to reveal to the public that the individual had concluded the time of the vow.

BENEDICTION ON THE ISRAELITES 6:22-27 This blessing of the priest was a benediction for blessing a consecrated people. By exalting the character of God before the people, the people were encouraged to live holy lives before God who was holy. The blessing was meant to inspire the people to behave according to the will of God. The blessing reassured the people (See Ps 91; Jn 17:9-15; 1 Th 5:23), reminded them that God's favor was with them (See Ps 21:6; 34:15), gave them assurance of God's peace (See Jn 14:26-27), and gave them confidence in that God had claimed His people by putting His name on them (See Jn 14:26,27). They could thus go forth with the confidence that God was with them. As long as they stayed close to the commandments of God, God would stay close to them. But if they forsook the commandments, they would be forsaken (Hs 4:6).

Chapter 8 CLEANSING OF THE LEVITES 8:1-4 Light the lamps: This action possibly signified that the priests were ready to offer sacrifices for the people (See Ex 40:4). The significance was at least a signal that the consecration of the tabernacle was finished, and thus, God wanted the people to know of His continuing presence with the people and their opportunity to offer sacrifices. 8:5-19 Cleanse them: In order to do the holy work of the tabernacle the priests themselves had to be separated from the people for the purpose of spiritual ministry. The instructions here were given as rites of purification in order to set forth the priests as holy workers before God on behalf of the people. There were rites given for the physical cleansing of the priests, as well as the legal purification of their work. Put their hands on the Levites: We are not told exactly how this was done, but the symbolism is significant. By putting their hands on the Levites, the people were signifying that they would accept the Levites for the uniqueness of their God ordained function among the people. They were also stating that they would

Chapter 7 OFFERINGS BY THE PRINCES OF ISRAEL 7:1-9 Wagon ... oxen: The tabernacle was constructed for constant movement throughout the wanderings of Israel. The sons of Merari and Gershon were thus provided with wagons and oxen in order to transport the furnishings and structure of the tabernacle throughout the wilderness wanderings.

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support the Levites as a tribe that was separated from Israel as special priests for the sake of Israel. Though all Israel was a nation of priests, God had ordained that the Levites function within Israel as priests to the nation of priests. Even God's appointed workers must have spiritual help from those whose work it is to encourage the saints. Simply because one is a spiritual leader of the people does not assume that he has no spiritual struggles within his own life. 8:20-26 After the ceremonies of purification, and the peoples' commitment to provide for the Levites, the Levities assumed their function. All Levite males from the ages of 25 to 50 assumed their duties, on behalf of the people, to attend to the tabernacle and the spiritual needs of the people. In 4:3 the age at which the Levite was to start his service is given as 30. The difference between the two ages, 25 and 30, would possibly be answered in the fact that there was a period of five years for apprenticeship before the Levite began his official duties. At least we could conclude that he did not go immediately into the priesthood without a mentor to prepare him.

plaints of the people (11:1-9), (3) Burden of leadership on Moses (11:10-17), (4) God's promise of food (11:18-23), (5) Giving of the Spirit (11:24-30), (6) Giving of the quail (11:31-35), (7) Sin of Miriam (12:1-16), (8) Surveying the promised land (13:1-33), (9) Negative response of the people (14:1-10), (10) God's judgment of the nation (14:11-45)

Chapter 10 MOVEMENT OF THE ISRAELITE CAMP 10:1-10 Calling of the assembly: The movement of the camp of Israel was no small challenge. In order to rally the people for movement, Moses was commanded to make trumpets that would be blown to call the attention of the people. These trumpets were to be made of silver, and thus different from the ram's horn trumpets that were used in reference to worship. The sounding of these trumpets signaled that the entire assembly should gather. The sounding of one trumpet called the princes of the tribes together. The continuous sound signaled that the camp should begin its march. The trumpets were also used to call the armies to war and to celebrate certain feast days. The sounding of the trumpets for these purposes was to continue throughout the history of Israel. 10:11-36 The cloud was taken up: This was the signal that it was time to move. With great anticipation the people surely waited for this day, since they had been at the foot of Mt. Sinai for about a year (See Ex 19:1). In the first place: The listing of the tribes by their leaders was to set the order of their march throughout the wilderness. Hobab: Jethro (Reuel), Moses' father-in-law, eventually returned to Midian. Hobab, one of Jethro's sons, however, stayed with the Israelites while they were at Mt. Sinai. But when the Israelites were moving on, Hobab also decided to return to his father's house in Midian. Moses, however, wanted him to go with Israel because of his knowledge of the wilderness areas into which they were going. Though Hobab wanted to return to Midian, it seems that Moses' persistence convinced him to stay with Israel, since his descendants are mentioned to be living in Canaan many years later (See Jg 1:16; 1 Sm 15:6). Ark of the covenant: The ark was carried before the people (See Ja 3:6). The fact that it was carried before the people symbolized God's leadership of the people and their willingness to follow. Rise up, O Lord: Moses' prayer was that the enemies of Israel be scattered before their march. As long as Israel was obedient to the will of God, this prayer was answered. When the ark was settled in a specific place, the prayer was that God remain among His people. This He did, but only when they lived according to His commandments. The condition for the answered prayer was the obedience of the people.

Chapter 9 MOVEMENT OF THE CAMP 9:1-14 See comments Exodus 12:1-27. Since the Israelites had arrived at the foot of Mt. Sinai over a year before, they had not observed the Passover. God's command that they observe it now was to inaugurate their departure from Sinai. Because of the struggles that they were about to endure, they needed to be reminded of the struggles they went through in captivity and their deliverance from the bondage of Egypt. They needed to be reminded continually of their struggles they had in Egypt since in their own struggles in the wilderness they would seek to return to Egypt. Added to the instructions of Exodus 12:1-27 are two more specific commands here in reference to who could keep the Passover. Those who had come into contact with a dead body or had been on a far off journey could keep the Passover on the fourteenth day of the second month. There is also given in this context provisions for the alien. Reference here is to the proselyte. This was one who had determined to settle with Israel and accept the religious ceremonies of the law of God. These first instructions to Israel concerning the alien reminded Israel that they were not to be a nation that excluded people from the law of God, but one that included everyone who would desire to be obedient to the law of God. God's laws for Israel were never meant to be laws that would exclude others from coming to God through obedience to His will. 9:15-23 Cloud ... fire: Since their departure from Egypt, Israel had enjoyed the comfort of God's presence as it was manifested through the pillar of cloud by day and the fire by night (Ex 13:21). They were reassured in this context that the same would stay with them throughout their journey as they set out from Sinai. However, His presence would be manifested through the tabernacle.

Chapter 11 COMPLAINTS OF THE PEOPLE 11:1-3 The complaints of the people are an indication of their difficulty in dealing with the struggles of their present circumstances. The Israelites had learned a culture of complaint while slaves in bondage in Egypt. They continued this complaint culture in their journey to Mt. Sinai (Ex 14:11,12; 15:24,25). And now they were again complaining. The at-

Leaving Mt. Sinai

(10:1 – 14:45) Outline: (1) Movement of the Israelite camp (10:1-36), (2) Com-

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(Ex 18:17-26). However, in this case the emphasis is on the spiritual leadership of the people. Good leadership does not focus the attention of the people exclusively on one person, but on the many who stand up to lead the people. Centralized leadership will always lead to the downfall of the people.

titude of complaint must be replaced by total dependence on God. We would assume that God knew that this culture of complaining had to be taken out of the nation as a whole. Much of it was with the death of those of the age of 20 and over during the 40 years of wilderness wanderings. By the time the nation came to the east of the Jordan River to enter into Palestine, they had been humiliated and humbled by their wilderness exile. There was no complaining after they crossed the Jordan. Fire of the Lord: The answer to complaint was discipline from the Lord. In this case, the punishment was immediate. The discipline was stopped only when Moses interceded for the people. Moses knew that if the punishment continued, Israel would be totally destroyed. As a leader of the people, therefore, he knew the judgment of God, and thus pled on behalf of the people for their survival from the punishment of God. 11:4-9 Meat to eat: Their craving for meat reminded them of their life in Egypt. Their appetites for meat, therefore, caused them to forget their struggles in bondage. It seems that they had spoiled themselves with a diet of meat in Egypt, for at this time the manna was not enough (See Ex 16:14-36). The miracle of the presence of the manna was not enough to reassure them that God was taking care of their need for food. One point is at least proved in reference to miracles. Men become accustomed to every evidence of the presence of God, and thus continue to complain in reference to the struggles of life. In this case, the manna miracle did not increase their faith. They still complained. A constant witness of miracles, therefore, is not sufficient to produce a strong faith. Only when one lives in the absence of miracles, and in the midst of struggle, is his faith increased. Miracles initiate faith, but do not sustain or build faith. Great faith can be developed only outside the presence of miracles. Only when walks by faith, not by sight, will his or her faith grow.

GOD'S PROMISE OF FOOD 11:18-23 Sanctify yourselves for tomorrow: God would provide the meat through the giving of the quail. However, there is some punishment in the giving of the quail in that the people would initially be overwhelmed by one month's quail in one day. The people could not eat their own flocks and herds which were meant for sacrifices and daily milk. Despised the Lord: This was the sin of the people, not the complaining. The complaining was only an indication of a greater problem among the people. They followed their lusts for the pleasures of Egypt rather than the will of the Lord. They wanted to trust in the security of their life in Egypt, rather than put their faith in God. Lord's hand too short: In order to prove that God can care completely for His people, in one day He produced a month's worth of quail for the people. They were overwhelmed by the quail, and thus taught that God's provision for His people is not inadequate. God can care for His people far beyond their dreams.

GIVING OF THE SPIRIT 11:24-30 The Spirit rested on them: The Holy Spirit came on the elders as He was upon Moses. Their inspired praises of God and prophesying the will of God was a witness to the faithfulness and presence of God. Through this miraculous event the people were encouraged by the presence of God. Eldad ... Medad: We are not told if these two elders were present at the tabernacle. Regardless of their presence at the tabernacle, the Lord poured out the Spirit on them. Though Joshua recommended that they not be allowed to prophesy, Moses counselled that regardless of where they were, they were to be allowed to do the work of God (Compare Lk 9:49,50). God works in order to include, not exclude those who seek to do His will. Would that all ... were prophets: In Moses's response to Joshua he affirmed that it would be good that everyone speak the praises of God and teach His will. In this way the work of God would continue to all nations. We see in this act of prophesying that God wanted His prophets not to isolate their work to themselves, but they teach the nations the wonderful works of God.

BURDEN OF LEADERSHIP ON MOSES 11:10-17 The people weep: The people were organized in their protest in that every man wept at the door of his tent. The punishment by fire among them did not stop their complaining. Afflicted your servant: Because of Moses' despair, he thought that he had done something wrong in reference to his leadership of the people. There may be some complaint on the part of Moses for God laying the burden of leading the people on his shoulders. Moses' complaint, therefore, was that he was not able to lead such a people. If he trusted in his own leadership skills, he could not lead the people. God allowed the burden of leadership to weigh heavy on Moses. It was heavy to the point that Moses realized that he must trust in God to carry him through the task of leading the people. God leads His leaders into realizing that they alone cannot lead His people. Only those who trust in the power of God in their lives can effectively lead God's people to where He wants them. Kill me: Moses' despair was so great that he knew that he could not go on with the complaining of the people. Seventy men: In order to relieve some of the responsibility of the burden of leadership, God instructed Moses to delegate responsibility to the elders. This had been done before as a result of Jethro's counsel

GIVING OF THE QUAIL 11:31-35 Quail from the sea: In reference to the location of the camp of Israel, this would have been from the Gulf of Aqaba, or the Red Sea. The quail could easily be caught, so the one who caught the least caught ten homers, or approximately 65 bushels. A very great plague: That which was to be a blessing, was also a curse. Because of their complaints, the quail was given. However, the quail was given in a manner that resulted in a sickness among the people. As a result, many in the camp died. They thus reaped the result of their sin of desiring the material security of Egypt over trust in the

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Chapter 13 SURVEYING THE PROMISED LAND 13:1-16 Send men: At this time a scouting party was commissioned to spy out the land of promise in order to make plans for immediate conquest. One man was taken from each tribe in order to form the party. Ephraim and Manasseh represented the descendants of Joseph. The Levites were separated from the other tribes, and thus were not included. The descendants of Ephraim and Manasseh completed the twelve tribes of Israel. By the commandment of the Lord: When comparing the statement of Deuteronomy 1:19-23 with this context, it seems that the "commandment of the Lord" here refers only to God allowing the people to do what they sought to do, that is, spy out the land. God wanted them to fully trust in Him, not in the report of spies. Moses' account in Deuteronomy indicates that God initially wanted the people to go immediately to engage the occupants of the land of Canaan, without seeking reassurance from a scouting party. So their lack of faith in the power of God to be with them in the immediate conquest was manifested in their sending of a scouting party. On this occasion, we must view God's command to send the scouting party only as an appeasement of the peoples' lack of faith. But as history unfolded in reference to the events that took place, the scouting party only increased their doubts and lack of faith in God. Their lack of faith subsequently led to their humiliation of wandering in the wilderness for almost forty years. 13:17-25 Spy out the land: The normal requests for information was made by Moses in order to reassure the strength of the people of Canaan, as well as reconfirm their goal of dwelling in a land that flowed with milk and honey. All the requests were indications of Israel's lack of faith in trusting God to take the land, as well as trusting in God's promise of what was waiting for them when they possessed the land. We must keep in mind that Moses did not need this information. He only asked the spies to bring the information back in order to reassure the people to go up and take the land immediately. 13:26-33 The report of the spies confirmed the fact that Canaan was a land of milk and honey (See Ex 3:8). But in the minds of the spies, the land was filled with a strong people who lived in fortified cities. It is certain that not all the people were giants in the land, nor all the land was desolate. The negative spies simply picked the points on which they wanted to focus in order to give a discouraging report. In this sense, therefore, their report was not completely true. By being selective in what they reported, they discouraged the people. Grasshoppers: Other than Caleb and Joshua, the weakness of the faith of the other spies was revealed by the comparison of themselves with the occupants of the land. Instead of giving their weak faith an opportunity to grow by trusting in God, the spies discouraged the people from going up immediately to take the land. It is possible that the spies believed that dwelling in the wilderness was better than taking the land, for they gave no encouragement to the people to prepare to take the land. Since they were not willing to take the land immediately as God wanted, then at least some of them were thinking about returning to Egypt. We assume that God knew that they would rebel against immediately

Lord. When people seek to trust in things of this world, they will reap the consequence of a weak relationship with God. One cannot have a great faith in God when he has a great faith in the things of the world. Faith in God that is based on one's faith in the things of this world is a weak faith.

Chapter 12 SIN OF MIRIAM 12:1-16 Miriam ... Aaron: It seems that Miriam, the prophetess (Ex 15:20,21), initiated the complaint on this occasion. Aaron, on the other hand, was the follower who succumbed to the presumption of his older sister. They both complained about Moses marrying a foreigner, Zipporah. And more serious, they complained about Moses being the sole leader of the people. Moses had been married to Zipporah for many years by the time this complaint arose, for he married Zipporah sometime during the forty years he was in exile in Sinai (Ex 2:21). In the controversy here among brothers and sister (Miriam, Aaron, and the younger, Moses), God ignored what seemed here to be a racial complaint in reference to Zipporah. God focused on the complaint concerning the challenge of Moses' authority. God considered this very serious, for He knew that this challenge would come again with the rebellion of Korah. The Lord spoke suddenly: Questioning the authority of God's anointed representative was serious, and thus needed an immediate response. God spoke indirectly to other prophets through visions and dreams, but with Moses He spoke mouth to mouth, face to face. His relationship with Moses was personal. Moses was God's mediator between Himself and the people. Moses became the example of how God would relate to all men personally through the mediatorship of Jesus (See Hb 3:2-6). Under no circumstances, therefore, was Moses' position to be challenged. Leprous: God's punishment of the instigator of the complaints was immediate. The punishment of Miriam was not only in being stricken with the horrible disease of leprosy, but the social implications of the disease, that she would be driven from social contact with Israel (See Lv 13,14). Her sin was in thinking that she could be elevated to the position and function of Moses, and thus be exalted before the people. But her pride resulted in her humiliation and banishment from the people (See Pv 16:18; Is 10:33). Moses ... my lord: Upon seeing the sudden affliction of his sister, Aaron's attitude changed immediately in that he addressed his younger brother, Moses, as lord. His recognition of Moses' mediatorship with God was the only thing that would save his sister, Miriam. Seven days: This period of time was sufficient to chastise one who had sought to question God's anointed authority among the people. We see in the incident that God's authority among His people must not be questioned. Because there was no written word by which this authority could be stated to the people, in this historical case it was revealed directly through Moses. Some thus assumed that Moses made himself who he was. God's authority today is through His word, not man. Because of this incident we know that the authority of His word must not be questioned (Compare Jn 12:48; Gl 1:6-9; Rv 22:18,19). Wilderness of Paran: This would be Kadesh-barnea (Dt 1:18).

86 Numbers 14 Dickson Teacher's Bible Commentary

quest (they could take the land). But they refused to follow through by growing in faith. Because they did not follow the word of promise, God was willing to scrap the entire nation and start again to fulfill the seedline promise to Abraham. He was willing to fulfill the promise by building another nation through Moses. We must not forget, that it was God's eternal plan to bring Jesus into the world for the salvation of all those who walk by faith. If this could not be fulfilled through Israel, then God was willing to wait until after building another nation through Moses. I beseech You: As the mediator between the Israelites and God, Moses here assumed his example of what Christ would do in the centuries to come. Moses pled Israel's case on the foundation of God's attributes. God is longsuffering, merciful and forgiving. For the sake of a faithless nation, Moses pled that God manifest the attributes of His character in forgiving their sin. I have pardoned: Though there was forgiveness, there had to be punishment. Except for Joshua and Caleb, all among the people who were twenty years of age and older would not see the land of promise. The period during which this death would take place was according to the number of days the spies were in the land, that is forty years for forty days. This was the time for a generation to pass away, and thus there was mercy in the punishment. Instead of striking this generation dead immediately, they were at least allowed to live out their lives in the wilderness. Only the unbelieving spies died by a plague. The people mourned greatly: It is not that the people refused to believe the word of God. They did not believe to the point of taking the land immediately. However, they did believe concerning their fate to dwell in the wilderness for forty years, for they all mourned. It is possible that the plague that immediately killed the spies was evidence that God meant what He said. We will go up: Regardless of the pronouncement of God's judgment that they could not take the land, the people sought to go on their own without the blessing of God. Unfortunately, man by his own works cannot atone for his own sin. Israel had to pay the price for her rebellion, and thus could not change God's punishment by seeking to walk alone in her presumptuous efforts to conquer the land. The fact that they were beaten back by the Amalekites and the Canaanites proved that without God they could not take the land. Their children would remember well this event when they would seek to take the land forty years later under the command of Joshua. They would know that they must go with both the blessing and help of God. When they eventually took the land, therefore, they had to believe that they did so because of God's help.

taking the land. Nevertheless, He offered them the opportunity in order to test their faith.

Chapter 14 NEGATIVE RESPONSE OF THE PEOPLE 14:1-10 The people wept: Their lack of faith in God moved them to quickly accept the pessimistic report of the spies who also focused on the negative aspects of the land (See Dt 1:27). Return to Egypt: Total rebellion had now set in. In their minds they had forgotten the struggles of bondage in Egypt. They knew they could not survive in the wilderness, and thus they formed a plan to return to Egypt. The plan, however, was a rebellion against God. Joshua ... Caleb ... tore their clothes: Leadership demands a positive attitude. These two had also gone with the spies. They had the same information as the other spies about desolate parts of the land and the strong stature of some of the inhabitants. However, they knew through faith that the land could be taken. The leadership of Joshua and Caleb was manifested at this time of social chaos among the people, for they focused on the positive and not the negative. Negative spirited people cannot be leaders for God. And when times of social chaos prevail, leaders must be positive for God. Stone them: Leaders who stand with God and for that which is right will often be rejected by the people (See At 6:8 – 7:60). And thus, if one is not able to stand against the erroneous beliefs and practices of the masses in order to do that which is right, he or she cannot be a leader for God. Rocks will always be thrown at leaders, but leaders who stand on the rock of God will always overcome. In this case, God directly intervened by appearing at the tabernacle for all to see in order to pronounce judgment on a nation of little faith that stood against His will and His leaders.

GOD'S JUDGMENT OF THE NATION 14:11-45 I will make of you a greater nation: On this occasion that would have been a turning point in the history of the world, God first addressed Moses. In the address God referred to the signs that the people had seen. But in seeing these signs, they still did not believe to the point of fully trusting in God. The fact is that the miracles did not produce the faith that was necessary for the people to follow the commandments of the Lord into great conflict with the forces of evil. In fact, the more one depends on the miracles as his or her foundation of faith, the less one seeks to follow the commandments of God in facing the wiles of the devil. Miracles stimulate an initial faith, but as in the case of the entire nation of Israel, the initial spark of faith must only be the point from which one grows in a faith that will move mountains. Faith that moves mountains no longer needs miracles to reconfirm it (See comments Jn 20:26-31). In fact, the faith that is necessary to move the mountains cannot be built on the continual experience of miracles. Strong faith is a faith that does not walk by sight (miracles), but by trusting in the presence of God's promises through His word. Israel had been given the word of promise (to receive the land), and the word of con-

From Wilderness Wandering To Initial Conquest

(15:1 – 21:35) Outline: (1) Review of the law (15:1-41), (2) The rebellion (16:150), (3) Confirmation of the priesthood (17:1-13), (4) Duties of the priests and Levites (18:1-32), (5) Ordinances of purification (19:122), (6) Moses' sin in providing water (20:1-13), (7) Refusal of passage by Edom (20:14-21), (8) Succession of Eleazar to be high priest (20:22-29), (9) The brazen serpent (21:1-9), (10) Conquest of the Amorites (21:10-35)

87 Numbers 15,16 Dickson Teacher's Bible Commentary

Chapter 15 REVIEW OF THE LAW This section of the book begins with Israel's leaving Mt. Sinai. It gives little information concerning the almost 38 years that Israel was in the wilderness. The little information that is given concerning the wilderness wanderings is as if Moses did not want to record these sad years of punishment and humiliation, assuming that Israel's legacy of sin should never be repeated. However, God did not forsake His people during this period of wandering. He continued to feed them with manna and quail. The people also had the continuing miracle that their clothes did not wear out, nor did their shoes wear from their feet (Dt 8:2-6; 29:5,6). It is also interesting to note that during this period they did not circumcise their babies (Ja 5:2-8). Joshua reveals that they did not celebrate the Passover during this period (Ja 5:10), though they continued to observe the laws in reference to the Sabbath (Nm 15:32-36). After the wandering, Moses revealed that the period of wandering was for the purpose of humbling Israel to trust totally in God (Dt 8:2,3). The manner by which Israel lived in the wilderness is not revealed. However, from Numbers 20:1 we could assume that they did not remain in the organized manner that they were in when at the foot of Mt. Sinai. We could assume that the tribes scattered somewhat throughout Sinai, but in 20:1 they all came together again in the desert of Zin at the time of Miriam's death. 15:1-21 Sweet savor to the Lord: These repeated instructions concerning offerings to the Lord are made to emphasize the worshiper's desire to please the Lord. The metaphor that the Lord smells the offering means that when one makes the offering, the Lord is pleased with the contrite heart of the worshiper. The point here is that when one makes an offering he is to make it according to the will of God. One does not have the choice to determine his own way of offering since it is to the Lord that the offering is made. The lesson is that the worshiper does not have a choice as to how he would worship God, for it is God's choice as to how He wants to be worshiped (See comments Mk 7:1-9). Bread of the land: With the blessings that come from the Lord are the responsibilities to remember from whom they come. Offerings: The laws concerning the offering of the firstfruits here included that which was done in the home (See also Lv 2:14). There were two reasons for the offering of the firstfruits. (1) The offering expressed the people's thanksgiving to God for all that He had done for them. (2) The offering of the firstfruits was a means by which the Levites were supported to work on behalf of the spiritual needs of the people. 15:22-36 Done unintentionally: This would be sin committed out of ignorance by either the entire nation or by an individual. Atonement could be made for such a sin. Does anything presumptuously: This would be sin that was committed out of defiance of God's will. The one who sins willfully would be cut off from the people because he despised the word of God. The example of the one who was stoned for picking up sticks on the Sabbath illustrated the presumptuous sin. The individual knew the law that had previously been

given (Ex 31:14,15; 35:2,3). Nevertheless, the individual ignored the word of God, and committed a defiant act against the law of God. This context, therefore, illustrates God's grace toward those who sin out of ignorance, but manifests His judgment against those who willfully defy His law. 15:37-41 Tassels in the borders: These would be fringes on the borders of their clothing in order to remind them of the laws of God. By remembering the laws of God, they would guard themselves from sinning ignorantly against God. Do not seek after your own heart: This is the spirit of idolatry within man to create a god after his own image, and then a religion after his own desires. When men forget the law of God, they will create their own gods and laws to soothe their own consciences. When one is ignorant of the law of God, he will create his own religious laws, and then digress from the true God of heaven to a god he creates after his own imagination.

Chapter 16 THE REBELLION 16:1-19 It is in the context of this event that the authority of Moses was challenged. The subsequent punishment of the conspirators reveals God's harsh judgment against any who would seek to defy His anointed leaders. Korah: Korah was a Levite of the family of Kohathites, a cousin of Moses and Aaron. He was joined by Dathan, Abiram and On who were of the tribe of Reuben. Korah recruited 250 fellow conspirators from the tribe of Levi. You take too much on you: Their error was in their self appointment to leadership. In doing such, they questioned the God-appointed leadership of both Moses and Aaron. They sought to set aside God's appointed leadership in order to set themselves up as leaders. It was true that they were part of the holy assembly of Israel, but they were wrong in assuming that being a part of the holy assembly gave them a right to set aside the leadership of both Moses and Aaron. They presumptuously thought that they could assume leadership as priests among the people. You assume too much: Moses' words were a rebuke, but also a repetition of what Korah had said to Aaron and himself. In seeking the priesthood of Aaron, Korah was seeking the spiritual leadership of the people. He was involved in a sin of arrogance. Dathan and Abiram were challenging the civil leadership of Moses by ignoring the fact that they could not go into the land of milk and honey because of their own rebellion against God. This generation of leaders was barred by God from entering the land of promise, and thus at this time they thought they would set aside God's appointed leadership. You make yourself a prince: They were accusing Moses of making himself a dictator over the people. They had forgotten that Moses was directly appointed by God. Moses' reply was that he had not led them for the purpose of gain, nor did he lead them in a harsh manner. He was not a dictator or a self-appointed leader. Their accusations against Moses, therefore, were only for the purpose of justifying their mutiny against God's appointed authority. Their accusations, therefore, we launched against Moses on the basis of political reasons. 16:20-40 Because of the pleas of Moses and Aaron, the entire assembly of Israel was not destroyed by God because of

88 Numbers 17,18,19 Dickson Teacher's Bible Commentary

the sin of one man. However, the families of Korah, Dathan and Abiram were destroyed with their fathers as the judgment of God came upon them and the 250 other conspirators. The judgment did not come as a result of a civil war that could have broken out between the followers of Moses and the followers of Korah, Dathan and Abiram. The judgment was direct from God as Moses here indicated. The judgment was swift and definite in that the conspirators were swallowed up by the earth. The gravity of the sin was manifested in the fact that there was no time made for repentance and sacrifices. This was sin against God's anointed leadership, as well as defiance against the law of God. For this reason the judgment was given in a manner that it struck fear in the hearts of all Israel. Since God knew that such mutinous behavior would eventually come in the future of Israel, He wanted this illustration of judgment to be known among all Israel so that there would be no doubt concerning His attitude toward those who would act in a mutinous way against His anointed leaders. 16:41-50 Israel murmured: The ignorance of the people prevailed over common sense. They held Moses and Aaron personally responsible for the judgment that came upon the conspirators. It is evident, therefore, that the schemes of Korah, Dathan and Abiram were also in the hearts of many of the people of Israel. God's judgment, therefore, was again unleashed against the nation to the point that 14,700 perished from a plague that He sent among the people. The plague was stopped only when Aaron made atonement for Israel.

leaders of Israel, were to be supported by all Israel. Since they were to function on behalf of Israel in spiritual matters, it was the obligation of those for whom they ministered before God, to fully support them. Because they could not work as all Israel in order to provide for their families, it was the responsibility of the rest of Israel to support them. We understand from these instructions that the priests were to take a portion of all that was offered for the sacrifices (See comments 1 Co 9:114). Covenant of salt: It was a covenant that would not be dissolved, but would last throughout the generations of Israel. Only when the generations of Israel ended in Christ would the Levitical priesthood cease. Tithe: The priests were to receive a tenth from the nation, but they in turn were to offer a tenth of the tithe as an offering to the Lord. The priests, therefore, were not without their responsibility of offering to the Lord. The lesson is that no one is exempt from making an offering to the Lord. Though the priests worked full-time because of the offerings of the people, they were also to tithe to the Lord that which they received from the people. No one was to rob God by keeping back offerings (Ml 3:8-10). Those who presume to worship without offerings are deceiving themselves.

Chapter 19 ORDINANCES OF PURIFICATION 19:1-10 Ordinance of the law: This unique phrase here indicates the cleansing of Israel after the great plague that had just happened. Their defilement because of their rebellion had to be cleansed in order for them to stand again before God. There was the need for national cleansing in order to be a holy people before God. Though hygienic and spiritual cleanliness were different, the two were related in reference to Israel's acceptance before God. Hygienic cleanliness was in reference to their social contact with one another, whereas spiritual cleanliness was in reference to their connection with God. In this context, their cleansing is in reference to their contact with the many who had died during the plague (See also Lv 12-15). The laws on physical and spiritual cleanliness were from God. For one to be spiritually clean, therefore, he had to be obedient to all the laws of God in reference to cleanliness. Water of separation: Prepared before the need arose, this water was used for the ceremony of cleansing those who were impure from the defilement of sin. During the ceremony for cleansing that took place on this occasion, a heifer without blemish was presented to Eleazar. This heifer was slain outside the camp (See Ex 29:14; Lv 4:11,12,21). After the sprinkling of the blood of the heifer, the animal was completely consumed on the altar of sacrifice. The ashes were mixed with the water of separation that was used for the removal of sin. 19:11-22 There were many in the camp of Israel who were unclean because they had come into contact with those who died from the plague. Though people could become unclean for other reasons (see vss 14-16), the primary reason in this context was the necessity to be cleansed because of their contact with those who died from the plague. The ceremonial procedures that were to be observed here went deeper than the ceremony. There is always the need for the people of God to cleanse themselves before God. God's people must be

Chapter 17 CONFIRMATION OF THE PRIESTHOOD 17:1-13 The confirmation of the priesthood of Aaron was to prevent others from assuming the position. Staff: Aaron's staff was a symbol of the tribe of Levi. This miraculous action was to prove to all Israel that the sons of Aaron and the Levites were chosen by God and separated from Israel for the spiritual service of the nation. They were thus not self-appointed. Kept for a sign: Or, it was kept for a sign of the God-appointment of Aaron and his sons and the tribe of Levi as the priestly tribe of Israel. The exercise confirmed the priesthood of the Levites at this time. Nevertheless, the staff was to be kept in the ark of the covenant for all time in order to remind the people that Aaron, his sons, and the tribe of Levi were the God-appointed priests of Israel. No one was to presume to be a high priest of Israel other than those who descended from Aaron.

Chapter 18 DUTIES OF THE PRIESTS AND LEVITES 18:1-7 These instructions in this historical context reemphasize the sacred duties of the priests (See 3:1 – 4:49). If Israel rejected or struggled against God's official appointment of Aaron, his sons and the Levites, then they were actually struggling against God and rejecting His will. At the same time, the Levites were warned to assume the responsibilities of their appointment, being cautious that they follow God's instructions (See 17:13). 18:8-32 I have given them to you as a portion: Aaron is here reminded that he, his sons and the Levites, as the spiritual

89 Numbers 20,21 Dickson Teacher's Bible Commentary

cleansed of defiled hearts and rebellion against His law (See Dt 6:4,5; 30:6). They must be a people who are filled with the Spirit of God, and thus continually living with a contrite heart before God (See Ez 36:25-38). Defiles the tabernacle: This indicates that there is a connection between physical cleanliness and spiritual cleanliness. The physical cleanliness according to God's law was an outward manifestation of one's inner self. If one was not physically clean according to the law, then his heart of rebellion against God's law was revealed. In this context where Israel was given the laws of physical cleanliness, those who refused to submit to such laws were cut off from Israel. God's forgiveness was thus conditioned on the willingness of the individual to submit to the will of God. There was no grace without obedience to the will of God. God's grace will not save the willful sinner.

leaders often become rebellious when proclaiming the people to be rebellious. The sin of leadership is when leaders behave in a sinful manner in order to keep the people from sin.

REFUSAL OF PASSAGE BY EDOM 20:14-21 Moses had assumed that conquest of the land could not happen by entering from the south. His strategy, therefore, was to divide and conquer. If the Israelites entered into the land through Jericho, then the inhabitants of the land could not assemble a great army together against them. His strategy, therefore, meant that they would have to pass through the land of Edom. Your brother Israel: The Edomites were the descendants of Esau, the brother of Jacob who was the father of the Israelites. Whether the Edomites still practiced circumcision after the custom of Abraham, we do not know. But as one of the buffer nations to what would become the land promised to Abraham, the great grandfather of both Esau and Jacob, we would have assumed that the Edomites would have allowed Israel the right of passage through their land. The king's highway: Moses reassured the king of Edom that the Israelites would not plunder Edom on their journey through the land. They would travel the normal trade route all travelers took as they passed through Edom. Edom refused: The king of Edom mustered his forces to block the passage of Israel through the land. This was a fatal error on his part, as history would judge the Edomites with extinction from history because of these actions. Moses would not lead the Israelites in conflict with the descendants of the brother of Jacob. So he turned his forces away from Edom. The judgment of Edom would come later in history.

Chapter 20 MOSES' SIN IN PROVIDING WATER 20:1-13 Kadesh: This was the end of the wilderness wandering. At this point the tribes reassembled for entrance into the land of promise. From how this text reads, it seems that the tribes did not wander in the wilderness according to the organized manner they were in 38 years before this meeting at the desert of Zin. They could have been wandering separately from one another, and then organized together at this point. At this time their organizing together probably took from three to four months in order that this new generation of Israelites reacquaint themselves with one another, and then make plans to take the land. There was also the mourning of Miriam and communication with the Edomites. There was no water: It is possible that the springs had dried up. Or, it could have been that there was not enough water in the area for the assembly of this great multitude of approximately three million people. Egypt: The younger generation had not experienced Egypt. They had possibly heard of Egypt from their fathers who by this time died in the wilderness. It was for them easy to complain about going somewhere they had never been before. Their murmuring, however, is the result of people who have no vision for the future. Speak to the rock: These two leaders knew the consequences of murmuring against the care of the Lord. In his frustration, Moses did not follow the exact instructions of the Lord. He struck the rock instead of speaking to it, following the instructions that had previously been given many years before when he was instructed by God to bring forth water from the rock in Meribah (Ex 17:1-7). This one error cost him his entrance into the land of promise. Must we bring forth water: This statement of Moses and Aaron did not bring glory to God. It was not by the power of Moses and Aaron that the water was to be provided. The water came forth by the power of God, to whom they should have given credit on this occasion (See Lv 10:3; Ps 99:5,9). You did not believe: Belief is always manifested in our actions. It was not that Moses had no faith in God. Moses allowed his frustrations with the people to cloud his actions in reference to what God commanded. This is often a problem with frustrated leaders. They act contrary to the will of God when the people do not obey according to the will of God. Frustrated

SUCCESSION OF ELEAZAR TO BE HIGH PRIEST 20:22-29 You rebelled against My word: Both Moses and Aaron were not allowed to enter Canaan because of their rebellion at the waters of Meribah. Both were at least 120 years old at this time, and their leadership of Israel was now coming to an end. Aaron, who was older than Moses, was to die first. Bring them up to Mt. Hor: There was to be no elaborate funeral ceremony over this great leader. As people sometimes get caught up in the ceremonies of the funeral of their leaders, the death of Aaron was to be quiet and obscure on a mountain, away from the ceremonies of any funeral service. Lest people lose their confidence in the leadership of God by focusing on the leadership of man, it was best that this great spiritual leader die in the obscurity of a mountain scene. When Moses and Eleazar descended from the mountain, the people saw that the spiritual leadership of Israel now rested on Eleazar. They knew that Aaron had died, and thus mourned his death for the customary thirty days.

Chapter 21 THE BRAZEN SERPENT 21:1-3 Arad the Canaanite: It may have been that Moses planned this attack into Canaan from the south, the original plan of God to enter into Canaan. However, King Arad heard of the plan, and thus routed the Israelites, taking some of them captive. Utterly destroy: From what the Israelites vowed, it

90 Numbers 22 Dickson Teacher's Bible Commentary

would seem that their original plan was not to utterly vacate the Canaanites from the land. This was contrary to the plan of God to rid the land of the wicked Canaanite culture. 21:4-9 There is no bread: This, of course, was not true since God was supplying them with manna and quail. It was that they had not received the bread of Egypt which their fathers had received. They were possibly still living on the word-of-mouth communication from their fathers who had formerly lived in Egypt. The problem here was that their complaints originated from their lack of faith that God would continue to supply them while they resided in the wilderness. Fiery serpents: The bite of these serpents probably resulted in death from a burning poisonous venom. We have sinned: They at least recognized that it was sin to speak against God and His designated leader, Moses. Serpent of brass: God was establishing a foundation for symbolism that would later find substance in the sacrificial death of Jesus who would be lifted upon the cross for the spiritual healing of all men (See Jn 3:14,15; compare Is 53:5,6; Rm 8:3; 2 Co 5:21). All that people had to do in this case was to look upon the brass serpent. If they did, they would be healed. The spiritual significance in reference to Jesus on the cross would be that all men must look to Jesus for healing. It was supernatural that the fiery serpents were sent among the people. It was supernatural that the people were cured when they looked upon the brass serpent. In all that happened incident God supernaturally reaffirmed His presence with the people, and thus answered their complaints with His presence. He would remain in their presence if they would remain faithful to His law.

the Amorites had a great faith in their own god, their god was only imagined. They were thus trusting in themselves and the power of human faith in one's own created god. But this belief was not strong enough to stand against the one true and living God who defeated the Amorites through the proxy of the Israelite armies. Israel's victories over all the armies of the Canaanites is a testimony to the fact that God was at work among the Israelites. Og: Og was one of the last of the tribes of giants in Canaan. He was the king of a warrior nation that dwelt within walled cities. Because of the pasture lands of the territory of Og, the tribes of Reuben, Gad and half the tribe of Manasseh desired to dwell in this land (See Dt 3:15-17). Do not fear: God encouraged Moses and Israel by giving them victory over the nations that would border the land of Canaan. Though inexperienced in battle, the Israelite army was successful in battles against every nation. God thus proved that He was with Israel. We would assume that Israel's confidence grew as they approached the walled cities that were within the land of Canaan. Heshbon: This city's name means "city of daughters" or "the mother city." It is significant that the people of this region had for centuries been nomadic, traveling from one location to another. However, archaeologists have confirmed that sometime prior to the arrival of Israel to this region, the Canaanites began building cities in order to settle down in the region. Some of the cities were without walls (Dt 3:5), indicating that the people had peace with one another. When Israel arrived in the region, many of the cities were still without walls, and thus easy to conquer. With little effort they could take the land, especially since God would be fighting to strengthen them.

CONQUEST OF THE AMORITES 21:10-20 Other than Moab to the east of the Jordan River, the locations through which Israel journeyed are not found on our modern maps. Book of the wars: These uninspired records were kept of Israel's military exploits, especially the military conquest of the land of Canaan. These records do not exist today. Dug the well: This is the transition of the people into the land where they would provide for themselves after the miraculous provision of God during their wilderness wanderings. In this incident the Lord said He would give them water, but they had to dig the well. God will not do for man what man can do for himself. 21:21-35 The Amorites: The Amorites were one of the primary cultural groups of the Canaanites (See Gn 10:16). The name was sometimes used to refer to all the Canaanites of the region (See Dt 1:7,19,27). At the time Israel arrived, Sihon was ruling over a part of the Amorites to the east of the Jordan River. It was not Moses' original plan to war against the Amorites on the east side of the Jordan. Because Sihon would not allow Israel to pass, but came out to fight against Israel, Israel fought against the Amorites and Sihon was defeated. Israel subsequently occupied all the cities of the Amorites (See Dt 2:30-37). Chemosh: This was the imagined god of the Moabites. The fact that Israel defeated the Amorites, who had previously defeated the Moabites, was a testimony that the imagined god of the Moabites could not deliver them from the one true and living God in which Israel believed. Though

Conflict With The Moabites

(22:1 – 25:18) Outline: (1) Balak's efforts to curse Israel (22:1-41), (2) Balaam's curse turned to blessing (23:1 – 24:25), (3) Sin of Israel at Baal-peor (25:1-18)

Chapter 22 BALAK'S EFFORTS TO CURSE ISRAEL 22:1-20 Balaam: This incident is injected in the account of Israel's historical venture into the land of Canaan in order to give us information that their battle was not only with armies, but also with maintaining their morality among pagan nations. Balaam was a Gentile who was at least known by Balak, the king of Moab. Balaam was a religious leader about whom we know little, other than the fact that he seems to have been one of questionable character whose gift of preaching was for hire (See Jd 11; Rv 2:14). Balak: The news of Israel's conquests had by this time been circulated throughout the Palestinian region. Fear gripped the hearts of the Canaanites and surrounding countries, for they saw no one who could defeat the armies of Israel. It was at this time in history that the Canaanites were evidently at peace with one another, for they built cities in which to settle in the region. However, they were not at peace with one another to the extent of organizing their armies together to fight against the army of Israel. Though Moab was not one of the countries that was to be destroyed by Israel,

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Balak, in ignorance of this fact, sought a well-known religious personality to curse the Israelites. Rewards of divination: Balaam is known for being the preacher who preached for pay. He was out for hire from the highest giver (Jd 11). You will not go: God's answer to the messengers of Balak, was that Balaam not go in answer to the plea of Balak. Unfortunately, the appeal of the money was too great for Balaam, and eventually he succumbed to the pleas of the Moabite king. Princes ... more numerous and ... distinguished: There was more involved in this situation than the bribe in getting Balaam to come to the aid of Balak. Man's desire to be involved with the rich and famous was also used to entice Balaam. The thirst to become involved in the political life of those who are in power is a tremendous temptation for those who seek to be important in a world of poverty. The desire for notoriety often prevails over nobility. House full of silver and gold: In view of Balaam's character that we understand from Jude 11, we would interpret this statement as a subtle attempt by Balaam that he was out for hire to the highest bidder. God gave him permission to go, but God also knew the character of Balaam, that it would eventually be revealed through his lust for money. We would interpret Balaam's initial refusal to receive the silver and gold as a flippant statement to clear his name before the messengers. In actuality, however, he went for the silver and gold with which he was hired to curse Israel. 22:21-41 God approached Balaam in three ways in order to remind him of his position in relation to Balak and the Israelites. Angel ... standing in the way: The first obstacle to Balaam going to Balak in fulfillment of his desires for hire came from an angel who could be seen only by the donkey. The angel stood in the road in order to restrict the passage of Balaam. A path in the vineyard: The second effort to dissuade Balaam was when the angel stood in the road in the vineyard in order to block again the passage of Balaam. In a narrow place: The third effort of God to stop Balaam was when the angel stood in a narrow passage where it was impossible for the donkey to pass. Throughout all this resistance to block Balaam by the angel standing in the way of the donkey, Balaam complained to the donkey and unmercifully struck his donkey, for he had not seen the angel. At this point is recorded a case where an animal talked by the power of the Lord. Your way is perverse: It is here that we understand that the motive for Balaam going to Balak was because of his lust of money. If the donkey had not turned from the path of the angel, the angel would have slain Balaam. Balaam eventually went to Balak, and subsequently was later slain in Moab's battle with Israel. Promote you with honor: Balaam's lust for pomp, position and power made his motives perverse before the Lord. This is good advice for both politicians and preachers who seek the same for themselves at the expense of the people they serve.

made by Balaam, God spoke of the uniqueness of the nation of Israel. The people will dwell alone: Because of Israel's belief in the one true and living God, she would dwell alone among the nations who had created gods after their own imagination. She would be alone throughout the centuries because of her belief. Who can count the dust of Jacob: Balaam prophesied that throughout the centuries to come, Israel would grow into a mighty people as was promised to Abraham (See Gn 12:13). The righteous: Israel was a nation of good people, and thus did not deserve to be cursed by a pagan nation. What have you done to me: Balak's reaction to Balaam's blessing of Israel was his realization that Israel would be against him. To his reaction Balaam reminded Balak that he could only pronounce that which God put in his mouth. Of course, the blessing was indirectly a curse of Balak, which curse he suffered in the near future by his death. 23:13-26 The same preparations and offerings were again made as were done for the first pronouncement of Balaam. In this prophecy, God spoke directly to Balak. God is not a man: The God of Israel was not created after the imagination of the Israelites. For this reason, He cannot tell a lie as Balak demanded. Neither could the destiny of Israel be changed, as men change their minds according to their own desires. The God of Israel was not a god who could be manipulated by the whims of men as could the god of the Moabites. This pronouncement of Balaam was the preacher's lesson to an idolater who controlled his people by manipulating their religious beliefs concerning their false god, Chemosh. God is with him: Through Balaam, God reminded Balak that He had proved many times that He would be with His people. They were thus a strong and confident people with the strength of an ox. The nation of Israel existed because of God, not because of the leadership of any man. The existence of Moab depended on the power of King Balak. But the existence and power of Israel rested in God. A people will rise up: This prophecy that was surely well-known by every Israelite, spoke of the nation of Israel. She would rise up as a lion and eat until the prey was consumed. No enemy, therefore, would be able to stand against her. If Balak would be the enemy of Israel, therefore, then the nation of Moab would be eaten as the prey of Israel. Do not curse them: Balak's frustration is revealed in these words. Since Balaam could not curse Israel, then he asks that he say nothing. Balaam reminded Balak that he could only say what the Lord put in his mouth. But this was not sufficient for Balak since Israel posed a great threat to him. He wanted divine help in defeating the threat of Israel.

Chapter 24 23:27 – 24:14 Israel dwelling in tents according to their tribes: This was surely an awesome sight to behold. All the nation of Israel that would change the world forever was dwelling in one place at this time in history, a moment that would never be repeated again. Balaam could see the people around whom the history of the world would be made and the people through whom God would eventually bring the Redeemer into the world. For centuries God had worked to bring this people to the brink of the Jordan River in order to

Chapter 23 BALAAM'S CURSE TURNED TO BLESSING 23:1-12 After Balak had built the seven altars, and the sacrifices were made, Balaam could only bless Israel, and not curse the nation as Balak had requested. Within the pronouncements

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possess the land of Canaan. Centuries later He would through Israel bring the Son of God to the cross for the redemption of mankind. Neither Balak nor Balaam understood any of this, and thus Balaam could only bless the heritage of God. Vision of the Almighty: When the Spirit came upon Balaam, he pronounced the purpose and will of God through Israel. This was the oracle of God, the blessing of His people who would bring about His eternal purpose. Blessed is he who blesses you: Unfortunately, Balak could not see the work of God in Israel. He, as many other nations, did not see the eternal plan of God to work through Israel to bring the Messiah into the world. Through this nation that now rested in the valley, God was continuing the seedline of woman who would crush the head of Satan (See Gn 3:15). Those who would support Israel in God's plan to settle the nation in the land of Canaan, would be blessed. However, those who would work against Israel, would find themselves working against the plan of God. 24:15-19 In this pronouncement of Balaam, he told Balak what Israel would do to Moab. Star: A king would come out of Israel who would bring judgment upon Moab. Though Balaam was speaking of earthly events among nations, some have concluded that a secondary reference here is to the star that appeared during the time of the birth of the Messiah. Scepter: Reference here is to the rule of kings. A ruler would arise in history who would crush the rule of Moab. He would have dominion over his enemies. Again, some have assumed that reference is to the rule of King Jesus over His enemies. In the centuries after this event, Jesus did reign over his enemies (See comments Dn 2:44; 7:13,14; Ph 2:5-11; Rv 2:27; 3:21). But in the context of these immediate events, the kings of Israel would eventually rule over Moab in the centuries to come. 24:20-25 In this final discourse, Balaam turned his prophecy toward the nations. Edom would become the possession of Israel, which prophecy came true during the reign of David. Because of their despiteful actions against Israel when they initially came out of Egypt, they would be destroyed forever as a people. The Kenites would be taken into captivity. Asshur and Eber would, as the Edomites, perish forever. Thus ended the final pronouncements of God through Balaam, after which both Balak and Balaam went their way.

committed the sin. And thus the judges executed those who had joined themselves to women who worshiped the Baal of Peor. 25:6-18 The brazen sin permeated the camp of Israel to the point that one without shame brought a Midianite woman before the assembly in the sight of Moses. This woman was brought into the camp even while supplications were being made to stop the plague that was ravaging through Israel. Phinehas: On this occasion, the righteous indignation of Phinehas moved him to take immediate action. Both Zimri and Cozbi were thrust through with a spear. Because he acted quickly, Phinehas and his heritage were rewarded with a covenant of perpetual priesthood in Israel. Hostile ... with their tricks: Deception was apparently part of the problem in reference to Israel's sin with the Midianites. It may have been that the innocence of Israel was exploited by the Midianites. Nevertheless, though the Israelites were innocently tricked or deceived, they were still responsible for their sin. The Midianites paid the price for the sin in that God judged them through the proxy of the Israelite army (See ch 31). It seems that Balaam played some part in this moral destruction of Israel in that he condoned or counselled both the Israelite men and Moabite women to commit fornication (See 31:16; compare Rv 2:14).

Preparations For Entering Canaan

(26:1 – 36:13) Outline: (1) Second census of Israel (26:1-65), (2) Inheritance laws for women (27:1-11), (3) Joshua anointed as leader (27:12-23), (4) Repetition of offering laws and holy days (28:1 – 29:40), (5) Laws concerning vows (30:1-16), (6) War with the Midianites (31:1-54), (7) Assigning of land east of the Jordan (32:1-42), (8) Israel's camps from Egypt to Canaan (33:1-49), (9) Instructions concerning land allotments (33:50 – 35:34), (10) Laws concerning the inheritance of daughters (36:1-13)

Chapter 26 SECOND CENSUS OF ISRAEL 26:1-65 This was the second census taken of the nation of Israel. The laws for taking the census were given in Exodus 30:12. The purpose of the first census was to determine the number of males for war (1:28). This second census was to prepare the people for occupation of the land of Canaan. In this census, only those who were 20 years old and older were counted. The total number was 601,730, which was slightly less than the census of males that was taken in chapters 1 & 2. The land will be divided: The allotment of the land was to be according to the size of the tribes, and then according to the casting of lots. The larger portions of land were probably first determined for the larger tribes, and then lots were cast for the land (33:54). The casting of the lots made sure that no nepotism or favoritism was practiced in the distribution of the land. The Levites: No land inheritance was given to the Levites. They were allocated cities within the land. They will surely die: It was a new nation that was entering the land. During the time of the rebellion when they refused to enter Canaan 38 years before, those who were of the age of 20 and

Chapter 25 SIN OF ISRAEL AT BAAL-PEOR 25:1-5 The people began to play the harlot: This moral and spiritual apostasy on the part of Israel may seem incomprehensible in view of the many struggles through which God had brought them. But it revealed the continual problem they had in dwelling among other people (See Ex 34:12-16; Dt 7:1-6). Led by the daughters of Moab, Israelite men succumbed to the lure of bowing themselves to false gods. The seriousness of the matter was manifested in the sternness of the punishment for their immoral actions. The leaders of the people whom God held responsible, were first hanged. People are directed by their leaders, and thus if the leaders do not lead people to God, they are responsible. The second action that had to be done was to rid the nation of those who had

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older had died in the wilderness. This was a new generation. They were not responsible for the sins of their fathers, and thus were ready to enter the land that was promised to their fathers. Only Joshua and Caleb of the older generation were allowed to enter. They were allowed to enter because of their faith 38 years before when they wanted, against the counsel of the other spies, to go up immediately take the land. They were able to enter the land by faith.

rael in the context of the rural setting of the nation when the people settled throughout the land. There was no "general assembly" for worship in the instructions concerning worship and offerings, and thus the families of Israel settled in the country on small farms that were scattered from one another throughout the land. Their offerings, therefore, were the occasion for them to worship God in a family setting. Every offering that was to be eaten by the family was an opportunity for the parents to teach the children concerning the significance of the offering. We must understand the context of these offerings, therefore, in reference to the rural setting in which Israel lived in Canaan. We must be careful not to read into the context of the worship of Israel our worship culture of general assemblies in designated places of worship, which thing was foreign to the worship of the families of Israel. 28:16-31 The Passover had not been observed throughout the wilderness wanderings. But now it was time to rehearse the laws concerning the time and event of the Passover (See Ex 12:16; Lv 23:7,8). Immediately after the Passover, the feast of unleavened bread was to begin (See Lv 23:5,6). This feast lasted for seven days and was the offering of the firstfruits of the harvest (Ex 34:22).

Chapter 27 INHERITANCE LAWS FOR WOMEN 27:1-11 Our father died in the wilderness: The father of the daughters of Zelophehad was not of the rebellion of Korah, and thus died a natural death. But he had no sons through whom inheritance traditionally came (See Dt 25:5-10). The request of these daughters was valid, and thus inheritance was given to them. If a man died without a son, then the right of inheritance was passed through the daughters. This law of inheritance advanced the womanhood of Israel, for it gave women legal rights that previously they did not have in reference to inheritance laws.

JOSHUA ANOINTED AS LEADER 27:12-23 Mt. Abarim: From this mountain God showed Moses the land of milk and honey. Though he was not allowed to enter because of his sin at Meribah (20:1-13), he was allowed to see the land. It was now time for Moses to transfer leadership to one who could lead Israel to the completion of God's promise. Joshua: God saw in Joshua the one who could lead Israel in the conquest of the land. He was thus set before the assembly of Israel, and then charged and designated the successor of Moses. He, as Caleb, proved his leadership 38 years before when he disagreed with the other ten spies who discouraged the people. He was willing to speak against that which was wrong, and thus manifested one of the first qualifications that a leader must have. Though the majority might consent to that which is wrong, God's leaders must be willing to stand alone for that which is right. Judgment of Urim: Moses spoke face to face with God. However, God's communication with His primary leader was now changing. Joshua must go before the priest who would make judgments in reference to the Urim and Thummim. These were two small objects in the ephod that was worn by the priests. The objects were used for determining judgments from God (Ex 28:30). Joshua thus assumed the position of a military leader, for from this time forward Israel needed such a leader in the conquest of the land.

Chapter 29 29:1-6 The feast of trumpets was so named because the trumpets were blown throughout the land. This feast was conducted in the middle of the Jewish year. Blowing of the trumpets was Israel's means of national communication. They could know when the trumpets were blown by the blowing of the ram's horn throughout the land. We are not told exactly how this was done. However, we would assume that every rural family had a ram's horn that was to be blown when signaled by the blowing of the horn by the residents of an adjoining farm. The signal could thus be relayed throughout the land that the trumpets had been blown by the priests. 29:7-11 The day of atonement was the day when an offering was made for the sins of the people. This was an annual event wherein the high priest entered into the holy of holies of the tabernacle to make atonement for the nation as a whole. 29:12-40 The feast of tabernacles (booths or tents) lasted for seven days. The people dwelt in tents during this time in order to commemorate their wandering in the wilderness. It was a time to be thankful to God for bringing them into the land of Canaan wherein they could dwell in their own houses. All of the offerings and feasts were in thanksgiving to God for His grace in bringing them into the land of milk and honey. If such were required of Israel in order to thank God for the material blessings they had received, then certainly the Christian should be more thankful for the spiritual salvation that he has received in Christ. For this reason, the Christian is a priest of God on duty continually, offering up his entire life in gratitude to God (Rm 12:1,2; 2 Co 4:15).

Chapter 28 REPETITION OF OFFERING LAWS & HOLY DAYS 28:1-15 Before Israel entered Canaan, it was necessary to remind the people of their daily, weekly, monthly and yearly offerings in worship to God. These offerings were necessary in order that the people be reminded of the One who brought them into the land and sustained them there if they remained faithful to God. Though the instructions concerning these offerings might be confusing to us, they were understood by Is-

Chapter 30 LAWS CONCERNING VOWS 30:1-16 He will not break his word: Vows were made both to God and man. When a man spoke the word of his

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vow, it was binding on him as a self-imposed law. No written contract had to be made for a man was to be good for his word. But this was not the case with certain women. A woman's vow had to be certified by the man to whom she was responsible. There were different vows made in this context, one in reference to general vows and the other which was more specific as the vow of a Nazarite (See ch 6). Woman ... in her youth: If a daughter was still living with her father, then her vow had to have the approval of her father. If she should marry: If a woman was under a vow at the time of her marriage, then her husband had the authority to either ratify or annul the vow. If a woman made a vow after she was married, then the husband could either allow or nullify the vow. If the husband did not allow the vow, then she was not obligated to keep it before the Lord. A widow and a divorced woman: In this case, the vows of those who had no man to whom account was to be given were based on the laws that applied to men in the making of their vows.

no moral return, and thus, as with Sodom and Gomorrah, they had to be judged with annihilation. No adult was to be left alive who could infest Israel with immoral behavior. God did not want Israel to go in the way of Genesis 6:5 where every imagination of man was continually evil. 31:25-54 After the battle, they were to first take a count of all the spoils that had been taken from their enemies. After this, they were to divide the spoils in half, half going to the soldiers who actually went to war, and half for the rest of the people who stayed at home and watched the camp. One fifth of one percent of what was given to the soldiers was to be given to Eleazar the priest. Two percent of the half that was given to the people was to be given to the Levites. Because the soldiers were thankful that none of them had lost their lives in the war, they brought all the jewels of gold to the tabernacle to be offered as an atonement for themselves. These jewels of gold were stored in the tabernacle as a reminder of the great victory that God had given them over the Midianites.

Chapter 31 WAR WITH THE MIDIANITES 31:1-24 What is recorded here is Moses' obedience to the will of God to make war with the Midianites (25:17,18). Take vengeance: Because the command to go to war with the Midianites was from God, this was the vengeance of God against those who had deceived His people. God's vengeance upon Midian must be understood from a greater perspective than punishing Midian for seducing Israel to sin. We must always keep in mind that Israel was the seedline nation through whom God would bring the Redeemer into the world. Any nation that set itself against Israel was setting itself against the redemptive work of God. We must understand that Satan was working behind the scenes to destroy the seedline promise that was initiated in Genesis 3:15 and continued through God's promise to Abraham in Genesis 12:1-3. Satan also worked behind the scenes to destroy the seedline, and thus destroy the work of God to crush his head. In order to warn all nations against devising any plots to destroy Israel, they were given another example through the destruction of Midian not to interfere with God's people, and thus seek to interfere with the seedline work of God. They warred against the Midianites: With only 12,000 men, Israel caught the Midianites by surprise and slew all their males and five of their kings. Balaam was among the slain because he counselled the women of Midian to seduce the men of Israel. Moses was angry: He was angry because the army had saved alive the women and children. He subsequently ordered that the older women be killed, as well as all the male children. The Israelite men had forgotten that it was the Midian women who had deceived them into committing fornication. It could have been, therefore, that the men with whom some had committed fornication sought to keep alive some of the women with whom they had sinned. Though we view this judgment as harsh, we must keep in mind that God was clearing an immoral culture from the path of Israel. When they entered Canaan, Israel was to cleanse the land of corrupted cultures that were bent on immorality. The wickedness of the Canaanites had at this time grown to the point of

Chapter 32 ASSIGNING OF LAND EAST OF THE JORDAN 32:1-42 Let this land be given to your servants: This was the land east of the Jordan River that had been taken from the Amorites and Og. It was good pasture land, and thus Reuben and Gad, who were later joined by half of the tribe of Manasseh, requested of Moses that they possess this land. This request was innocent on the surface, but there were some flaws in the reasoning of these tribal groups. It was a request based on pure economics, for they were ignoring the destiny of Israel, that they possess the land of milk and honey according to the promise of God. It was the will of God that all the tribes work together to take the land of Canaan and settle therein. The request also ignored the duties of these tribes to help their brothers to conquer the land of Canaan. It seems that they did not want to cross the Jordan, and thus assume their military responsibilities with the other tribes. Will you sit here: Moses interpreted their request to be an effort to shun their responsibilities to fulfill the will of God. You have risen up in your father's place: Moses' statement was direct and true if Reuben, Gad and half of Manasseh were planning to forego their military responsibilities to help the others conquer Canaan. It was simply not right for part of the people to do the work for all the people. Everyone must be involved in the work of God. We ourselves will go ready armed: Realizing that their request was either misunderstood, or assumed to be an effort to settle against the will of God, the leaders of Reuben, Gad and half of Manasseh quickly responded that they would go with their brothers into battle against the Canaanites. They did not want to repeat the consequences of their fathers' rebellion almost forty years before by refusing to take the land immediately on the command of God. As a result of that refusal, all Israel had to pay the price. Because they committed themselves to remain militarily with the army of Israel, Moses called Eleazar and Joshua in order that their commitment be confirmed before all. The people needed to know that they had taken ownership of their leadership.

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Chapter 33 ISRAEL'S CAMPS FROM EGYPT TO CANAAN 33:1-37 The journeys of the children of Israel: In giving this log of Israel's travels from Egypt to Moab, Moses listed forty locations where Israel camped. Since almost all the places are unknown to us today, we would assume that the names were given to the places by Israel at the time when they camped at the location. The locations were probably given the names listed in this chapter according to some experience that Israel had at the location. Though we may be frustrated because we do not know the exact locations, the purpose for giving the list in this chapter was not to recount a road map of travels. The listing here was for Israel in order that their experiences through the wilderness be made known to following generations. 33:38-49 There is a difference between this record and the one given in 21:4-20, which account can be better understood if we assume that the tribes were somewhat scattered throughout the wilderness until they came together at Kadesh (20:1). If the tribes were dwelling at different places in the wilderness, then different names would have been given. We must not assume that any list of the names is complete. Each list was given to highlight the experiences of any number of the tribes at the time they were at any particular campsite.

possess. The south began at the southern end of the Dead Sea, which border extended to Edom and Kadesh-barnea. From Kadesh-barnea it extended along the river of Egypt (a dry river called "Wadi el-Arish"). It then extended to the Mediterranean Sea. The western border was the coast of the Mediterranean Sea. We do not know exactly how far north this border extended. Some have suggested that it extended north to the southern part of the Lebanon Mountains. The northern border reached from the Mediterranean Sea to Mt. Hor, and then to Hamath, Zedad and Hazar-enan. The present location of all three cities is uncertain. The eastern border ran from Hazar-enan south to the Sea of Galilee (Sea of Chinnereth), then south along the Jordan River, and eventually to the Dead Sea. What is significant about these borders is that Israel for centuries never truly possesses all this land. The borders are mentioned in Joshua 15 – 19 and Ezekiel 47:13-20; 48:28,29. 34:16-29 Since Israel had waited for centuries to possess the land, the division of the land according to tribes was a historical moment for everyone. Because of the seriousness of the event, a special committee of men was chosen to allot the land to each tribe according to the size of each tribe.

Chapter 35 35:1-5 Because the Levites were given no inheritance of land, they were given cities in which to dwell and pasture lands that surrounded the cities. 35:6-15 Forty-eight cities were given to the Levites. Though the Levities never truly possessed all these cities, the command that they be given such was valid throughout the history of Israel. Refuge cities were established in reference to the civil laws of the nation. Six of the cities that were given to the Levites were designated as refuge cities. Three were on the west side of the Jordan and three were on the east side. These cities were places to which a manslayer who unintentionally killed someone could flee for safety from the vengeance of a near kinsman of the person who was accidentally killed. The principle of the refuge cities was based on the law of the avenger who could avenge the death of a kinsman who was killed. The next of kin had the right to avenge the death of a kinsmen. Unless the avenging kinsman acted out of the heat of the moment when a kinsman was unintentionally killed, the assailant could escape to a city of refuge until a judgment could be made. 35:16-25 In this context, definitions are given for those who had a right to flee to the cities of refuge. There was a difference between a manslayer, someone who accidentally killed someone, and a murderer. The difference between the two is based on intent. The murderer was one who intentionally killed someone. The manslayer was one who had no such intent, but inadvertently did kill someone. Only the manslayer was able to flee to the cities of refuge. Other laws applied to the one who intentionally murdered another. A murderer: One of the evidences that a murder took place was the use of a weapon. The weapon could be of iron, stone or wood. If a murder took place, the avenger could slay the murderer on the spot. This same law applied to those who out of hatred killed another. Thrust ... without enmity: The manslayer, or the one

INSTRUCTIONS CONCERNING LAND ALLOTMENTS 33:50-56 Drive out ... destroy ... pictures ... molten images ... high places: The reason for the command to destroy these things was for the preservation of this segment of human society, the nation of Israel. If they did not follow this command, the immoral and idolatrous culture of the Canaanites would infect Israel. They would then digress to a low moral level where they themselves would be driven from the land. Unfortunately, they disobeyed this command. They subsequently digressed to the moral level of the Canaanites they drove out of the land. In the Assyrian and Babylonian captivities centuries later, Israel too was driven out of the land of Palestine. When they were driven from the land, God then worked with only a remnant in order to bring the Messiah into the world. When interpreting any instructions that God gave to Israel in reference to the land of Canaan, the interpreter must always keep in mind the eternal purpose of God. It was not that God chose Israel because they were a righteous people. They were stiffnecked and often rebellious. But God knew that such a people were necessary in order to survive the ancient world and fulfill the promise made to Abraham, that in him all nations of the world would be blessed through the coming of the Savior into the world. The nation of Israel was only the vehicle through whom God brought the Savior into the world. At the cost of the existence of the Canaanites who had given up on God, Israel was to be preserved for the eternal purpose of God. Though Israel as a whole fell away in apostasy, God still worked through a remnant of Israel to accomplish His eternal plan of redemption.

Chapter 34 34:1-15 God drew the borders of the land that Israel would

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point of genocide. For this reason there must be a standard for moral judgment that is greater than man himself. Only God can offer this standard by which men make moral laws.

who killed someone unintentionally, fell under different rules. This person could flee to the city of refuge in order to escape the vengeance of a near kinsman. However, if one exercised the privilege of escaping to a refuge city, then he had to stay in the city until the high priest died. 35:26-34 If the manslayer did venture outside the borders of the refuge city before the death of the high priest, then the near kinsmen of the one who was slain, could kill him without guilt. If the high priest died, the manslayer could return to his family, and the near kinsmen had no right to avenge the death of his kinsman. Mouth of witnesses: Capital punishment could be carried out only when more than one witness could testify to the fact that murder was committed. No amount of money could be paid to free the one who was guilty of murder, neither could any amount of money be paid in order that a manslayer leave a city of refuge before the death of the high priest. Do not defile the land: The death penalty was given in order to keep society pure of the sickness of murderers. Once one murders another, then the land is defiled by those who have no value for life. The death penalty, therefore, was God's means by which to keep society cleansed of moral decay in reference to those who had no value for life. Once a society gives up its value for life, then it has digressed to a state of corruption in which God has no favor toward it. When one intentionally murders another, he has given up his right to life for he has proved that he does not value the right of others to live. It is for this reason that societies must allow the teaching of moral principles to their citizens. And in teaching moral principles, there must be a standard for judgment that is greater than the desires of men. Men will digress to the

Chapter 36 LAWS CONCERNING THE INHERITANCE OF DAUGHTERS 36:1-13 The laws that are given here must be viewed in reference to the laws that were given in 27:1-11 concerning the inheritance of the daughters of Zelophehad. In the case here, if a daughter of one tribe was married to another, then the wife did not have permanent rights to the land of her husband if he died. During the year of Jubilee all land was to revert back to the original tribe. This law restricted the ownership of land to move from one tribe to another when a man married the daughter of another tribe. The purpose of the law was to prevent the subdividing of the land among the tribes throughout the generations of Israel. The title deed of the land was always in the name of the man, and thus during the year of Jubilee, all land was returned to the male descendants of each particular tribe. In reference to the daughters of Zelophehad, their original allotment of land was in the name of their father. Though they married outside their tribe, the land remained in the name of their father, and thus the inheritance of their land remained with their father's tribe. It was not passed on to the tribe of their husbands. One of the key principles concerning the laws of God for Israel is revealed in the giving of this law. God's laws were fair and just. They were laws that proved that they could not have come from man, but from God Himself.

Deuteronomy

WRITER

This book is Moses' farewell address to the nation of Israel. It was written as Moses' last words to the nation (See 1:1,5; 4:44,45; 31:24-26; see intro. to Gn). Since Jesus attributed to Moses the writing of the law (Gn – Dt), this is certified evidence that Moses was the writer (See Jn 5:35-47). Because of some detailed prophecies that Moses made in this book, liberal theologians have assumed that Deuteronomy could not have been written by Moses who died around 1,400 B.C. These theologians assume that the book was an accumulation of various prophets who lived sometime near the discovery of the book of the law (Gn – Dt) in the reconstruction of the temple in 621 B.C. In this year a copy of the book of the law was discovered by Hilkiah while doing renovations on the temple. The book was brought to King Josiah who subsequently initiated great reforms throughout Israel (See 2 Kg 22:8 – 23:25; 2 Ch 34:14 – 35:19). Because of the accuracy of the prophecies of the book that refer to the condition of Israel prior to 621 B.C. when the northern tribes were

taken into captivity, liberal theologians assume that portions of the book were written by various writers who lived in the time of this apostasy of Israel. But such beliefs in reference to the book assume that the prophecies were historical records, not prophecies of God in reference to the future of Israel. These critics of the Mosaic authorship of Deuteronomy also base their assumptions on the fact that various parts of the book were written with different writing styles of the Hebrew language. But they fail to see a common characteristic of inspiration in reference to the Spirit's direction in the writing of an author of inspired Scripture. The Holy Spirit allowed writers to use their own styles of writing in producing Scripture. When Scripture was written over a long period of time, therefore, the style of the writer would change. The Spirit did not inspire Scripture to be written by a dictatorial method of writing, that is, dictating the literary style of the author. We also do not assume that Moses sat down one day and wrote in one setting all the book of Deu-

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of composition are different in any book of Scripture does not assume that the book was written by different people. It only manifests that the Holy Spirit allowed the inspired writers to inscribe Scripture according to the writer's own style of writing. In this way the personality of the inspired writer was also revealed, making the Scriptures real and the writer a real person. We would not, therefore, assume that the Holy Spirit, through inspiration, used the writers as robots in order to communicate the word of God to people. He used real people to communicate a real message.

teronomy. We only assume that he completed all the book immediately before Israel's entrance into Canaan. He spoke the words of this book on the east side of the Jordan in the wilderness (1:1). However, the book could have been written throughout the years of the wilderness wandering. He was forty years in the wilderness with Israel. He had forty years to write Genesis through Deuteronomy. Deuteronomy was the last book, but this book could have been written in segments over a period of months or years, thus presenting the different styles of composition in writing. Simply because the styles

BOOK

applied the law that was given forty years before to this new generation of Israel. In this way, Moses prepared the people for entering the land of promise. He reaffirmed the covenant conditions and promises that God had made with their fathers. He reminded the people what God had historically done for the nation, and thus, he spiritually prepared them to accept and live by the civil and moral laws of God. Moses emphasized the nation's obligation to submit to the conditions of the covenant that God had made with Israel at the foot of Mt. Sinai. If they did not submit throughout their generations to come, the nation would be sent into captivity. Deuteronomy is unique. It is a record of God's plan of redemption from beginning to end. It concludes God's historical record of mankind from the beginning that is recorded in Genesis, until the time the Redeemer would come into the world. Recorded in this book were the final principles by which the nation of Israel was to live, and thus preserve the seedline through whom the Savior would come into the world. Because of its importance in reference to this eternal plan of redemption, Deuteronomy is quoted no less than 85 times in the New Testament. Only six New Testament books do not have quotes from this book. The reason for this number of quotations in the New Testament was to link Israel and Moses with the revelation of the Messiah as the "Moses" who would lead the people into a new Israel. It is imperative, therefore, that we connect the dots between the book Deuteronomy and the Christ in order to understand God's prophecy of the Christ to come.

The key verse of this book would be 6:5: "And you will love the Lord your God with all your heart and with all your soul and with all your might." The laws of Deuteronomy were probably written sometime near the close of Israel's forty years of wandering in the wilderness and prior to Moses' death on Mt. Nebo east of the Jordan (See 1:3; 31:24-26). The laws of Deuteronomy were spoken to a new generation of Israel, the generation of sons and daughters of those who originally came out of Egyptian captivity. Many of those who were about to enter into the promised land had heard only stories about the plagues of Egypt and the crossing of the Red Sea. They had not experienced the events at the foot of Mt. Sinai and much of the wandering through the wilderness. This was a book, therefore, that was written to a young generation of Israelites who needed to be reminded of the God their fathers personally experienced in their deliverance from Egyptian captivity and the giving of the law at Mt. Sinai. The name "Deuteronomy" means "second law." The name was ascribed to it by the translators of the Septuagint and was adopted by Jerome in the Latin Vulgate. It was not a new law for Israel, but a repetition of the laws that were given at Mt. Sinai. However, in the repetition of the law, Moses explained and amplified various portions of the laws that were given about forty years before. Deuteronomy is thus more than a restatement of the former laws. Moses expounded further on the laws that were originally given at Sinai to a new generation of Israel that was about to enter Canaan. By doing this he

book after Israel crossed the Jordan River. Regardless of their origin, the location where the words were spoken was "in the wilderness." The wilderness that is identified here could refer to any area from Mt. Sinai to the valley just east of the Jordan before Israel crossed over into Canaan. Eleven days' journey: If one normally walked from Mt. Sinai to Canaan, it would take only eleven days. But because of the refusal of Israel to initially take the land, it took them 38 years of wilderness living to make the journey. They sacrificed eleven days of walking for 40 years of wandering because they refused to be obedient to the will of the Lord to immediately take the land after they left Mt. Sinai (Compare Hb 11:1-11). Horeb: This

Introductory Address To Learn From The Past

(1:1 – 4:43) Outline: (1) Introduction (1:1-5), (2) Travel experiences (1:6-46), (3) Confrontations (2:1-23), (4) Initial conquests (2:24 – 3:29), (5) Admonitions (4:1-40), (6) Refuge cities east of the Jordan (4:4143)

Chapter 1 INTRODUCTION 1:1-5 Moses spoke these words to Israel "on this side of the Jordan in the wilderness" (1:1). Some Bible students assume that possibly Joshua added these initial words to the

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was another name for Mt. Sinai. All that the Lord had given him: This statement needed to be made here for generations to come. Moses was revered as the greatest prophet of Israel until the coming of the Messiah. It would be assumed, therefore, that in the years to come false prophets would claim that God spoke through them as He spoke through Moses. Moses here, however, shuts the book on any commandments that might come to Israel through false prophets. No more revelation of the law for Israel was given after this final declaration that was written in this book. "The law," Genesis through Deuteronomy, therefore, was sealed. Moses had written all that had been declared to them, and all that the Lord revealed for Israel. This law was to carry Israel throughout almost 1,400 years of history. Declare this law: The word for "law" is torah. Torah is used here to refer to the totality of the law of God that came through Moses, though in other places it can refer to specific teachings (See Pv 1:8). Torah eventually became the name that was given by the Jews to the first five books of the Bible, which is also known as the Pentateuch (See Er 7:6).

allowed them the responsibility to select leaders (Compare At 6:1-6). You will not respect persons in judgment: The primary qualification of a leader is to be fair in all judgments. Bribes distort justice, and thus disqualify one from being a leader. For this reason, those who are greedy for money can never be leaders for God for their judgments are tainted with the love of money. 1:19-25 Great and terrible wilderness: This was the condition of the Sinai Peninsula at the time of the wandering of Israel. Kadesh Barnea: This location is not known, though it plays an important role in the geography of the history of Israel. It would have been somewhere near the southern border of Israel. Go up and possess: The exhortation of Moses was that Israel immediately take possession of the land. Doing so would manifest their faith in God. The command to immediately take the land, however, was rejected by the people. Such was considered rebellion against God. We will send men before us: As the text here reads, this was the plan of the Israelites, not God or Moses. Moses expected that they go up against the Canaanites without any report from spies. If they had done such, then their faith in God would have been manifested. This saying "pleased Moses" only in the fact that Moses went along with the plan of the people. God allowed them to send the spies without His approval. The spies reported that it was a good land, but their little faith was not strong enough to go forward with their new knowledge of the strength of the inhabitants of the land. They thus rebelled by not going up immediately and taking the land. Rebellion comes when men have little faith to trust in the work of God in their lives. 1:26-33 See Nm 13:1 – 14:45. Rebelled: Their rebellion was in the fact that they did not immediately go up and take the land because of their unbelief. God allowed the sending of the spies. However, their refusal to go up immediately was called rebellion because it was God's command that they immediately take the land. Their lack of faith to trust in God that He would be with them in their confrontation with the Canaanites was considered rebellion. The people are great and taller than we: This report of the spies was correct. But the fact that the Canaanites were great and taller would have been the opportunity for God to prove that He was with His people when they conquered them, which they eventually did 38 years later. You did not believe: This one statement portrays the reason why the Israelites were disciplined with 38 years in the wilderness. They did not become atheists. Their faith in God was simply not strong enough to carry them into action against the Canaanites. Their infant faith was not strong enough to listen to the encouragement of Moses to immediately take control of the land of milk and honey after receiving the law on Mt. Sinai. Regardless of their unbelief, however, God treated the people as a father who would carry his son. God carried them across the wilderness, choosing where they would camp throughout their 38 years of wilderness living. 1:34-46 This evil generation: Their omission of God's law to take the land was as bad as their commission against His law. They were thus an evil generation in the eyes of God because they were a nation of little faith. The generation that came out of Egypt thus disinherited themselves because they

TRAVEL EXPERIENCES 1:6-8 See Ex 18:18-26. The plain: This was the Jordan Valley, the northern part of the Arabah that ended at the Dead Sea. The Negev: Reference is to "the south," the wilderness area south of Judah. Amorites: This great nation of people came into the area of Canaan from the north and settled primarily on the eastern side of the Jordan. It would be the greatest nation that Israel would conquer, and thus conquering it gave them confidence to conquer any of the tribes of the Canaanites. Canaanites: The Canaanites were dwelling in the land at the time of the arrival of Israel, and had been there since the days of Abraham. The term refers to all the tribal groups within the land, and not to all the people as a composite nation of people. I have set the land before you: As a gift from God, the land was to be possessed by Israel because Israel's destiny was salvational in reference to the Redeemer coming into the world. Israel's possession of the land was in fulfillment of God's promise to Abraham (See Gn 12:1-3). The reason for the possession of the land was for the preservation of the seedline nation. The reason for the preservation of the nation was to prepare mankind for the coming of the Savior of the world. This small parcel of land, therefore, had eternal implications for mankind. Once the purpose for the possession was completed, the land was to become just another parcel of land throughout the world. Israel would thus lose its right to the possession of the land as God's special gift to them once the eternal purpose for giving of the land was fulfilled. Since the purpose for Israel has been fulfilled in Christ (Gl 3:26-29), then Israel's divine right to the land is no longer valid. 1:9-18 God had multiplied you: They had been multiplied into a great nation at the time they stood east of the Jordan. They would throughout history be multiplied as the stars of heaven. This was the fulfillment of God's promise to Abraham that He would make of his seed a great nation (See Gn 15:5). Choose wise men: The burden of leadership was too great for Moses for this great number of people. Because he assumed that the people could choose their own leaders, he

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omitted the command to go up and take the land. One point is here proved in reference to the miraculous work of God. This generation of Israel had experienced the great wonders of God, the plagues of Egypt, and the crossing of the Red Sea. The miracles of God were sufficient to produce faith, but it was not a faith that was strong enough to take the Israelites against the great nations of the Canaanites. This little faith must be developed in the heart of man apart from the presence of the open miracles of God. It can be acquired only when men experience the providential work of God in their lives as they trust in Him by walking by faith. Wholly followed the Lord: The two exceptions to the unbelief of the nation were Joshua and Caleb (Nm 14:10). In this case, these two men, who fully complied with the will of God because of their faith, would eventually be rewarded greatly before all Israel. For generations to come, therefore, their heritage would be an illustration of faith that seeks to take action. They were given an inheritance in the land. Caleb eventually received the portion that he had surveyed as one of the spies (Ja 14:9-12). Joshua was given the privilege of leading the Israelites into Canaan in the place of Moses. Great men of faith are always rewarded. Angry with me: Moses did not exclude himself from the results of unbelief. As all good leaders, they are the first to confess their unbelief. Because of the complaints of the people, he, in his frustration, did not sanctify the Lord at Meribah (See Nm 20:10-12), but lashed out with a bitter spirit against the people (See Ps 106:32,33). I am not among you: When the Israelites realized that they were banned from the land, they again rebelled against the will of God. They sought to enter the land on their own strength, for God said He would not be with them. He thus commanded them not to go up, but in disobedience they did. They paid the price by the loss of lives, for the Amorites chased them as if bees were after them. Amorites: Numbers 14:45 mentions that the Amalekites and the Canaanites chased them, but here reference is to the Amorites. The terms "Amorites" and "Canaanites" are sometimes used interchangeably in the historical account of these events. The Lord would not hearken: Their weeping was more about remorse over their loss, than true repentance. They wept over their own failures, not over the fact that the Lord was not with them. They still had to learn that they were an insignificant and inexperienced army, and thus, they could do nothing against the inhabitants of the land without the help of God. In fact, their small stature as a people and inexperience in battle would be the occasion by which God would prove to the nations in the years to come that He helped them to conquer the land.

He commanded Israel not to afflict the Edomites, so He commanded that they should not be hostile toward the Moabites. Giants: The Rephaim were a people of great stature. They inhabited portions of Palestine at the time Israel was in the wilderness. Goliath was possibly a descendant of this race of people. Anakims: These people were also known for their great stature. Seeing these people who inhabited the land of Canaan certainly brought fear to the Israelites who were a people of short stature. Horims: These were possibly a great civilized people who populated part of Palestine. The Brook Zered: This was a dry river bed that was the border between Edom and Moab (See Nm 21:12). From the time Israel left Kadesh Barnea to the time they passed over the brook Zered into Moabite territory, a period of 38 years had passed. 2:16-23 Ammonites: As with Edom and Moab, Israel was to treat the Ammonites as brethren. The Ammonites were also called Zamzummims, a word which means "a distant and confused noise." They were also a people of great stature. Nevertheless, they were dispossessed from the land by the strength of the Lord working in an Israelite army of soldiers who were small in stature. The fact that the smaller people of Israel were able to dispossess the Anakims and Ammonites from the land is evidence that Israel did not work alone in this effort. The nations around surely concluded that the God of Israel was working with Israel to take the land because of the conquering power of a small and inexperienced army of Israelites. Add to this the fact that all the people who descended from the seed of Abraham knew that the land had been promised to the sons of Jacob (Gn 12:1-3). Nevertheless, Ammonites fought to retain the land. They knew that they were fighting against the will of the God of Abraham who gave the land to Israel. When Israel eventually took the land, then they would understand that they were fighting a losing battle, for they fought against the will of God that the land be given to the heritage of Abraham through Jacob. They dispossessed them and dwelt in their place: A great historical lesson is learned here. The inhabitants of the land at the time Israel arrived, the Ammonites, had themselves dispossessed other nations before them. None of the people who resided in the area were original people to the land. As one nation dispossessed another throughout history until the arrival of Israel, social confusion existed in the land. However, when Israel dispossessed the existing nations upon their arrival, they themselves were not dispossessed until 722/21 B.C. (Assyrian captivity) and 586 B.C. (Babylonian captivity). And then, they were dispossessed only when God empowered the Assyrian and Babylonian armies to take the Israelites into captivity because of Israel's idolatrous rebellion. Because Israel was able to stay in the land for such a long time is proof that they stayed only because of the power of God. Only when they eventually rebelled against God were they dispossessed from the land.

Chapter 2 CONFRONTATIONS 2:1-15 See Nm 21:4. Esau for a possession: Israel was commanded to refrain from any engagement of war with Edom, for Edom was a kinsman to Israel. God had given the land of the Edomites, the descendants of Esau, Jacob's brother, as a possession. For this reason Israel was not to annex any of the territory that belonged to the Edomites, for it was a God-given possession. Do not distress the Moabites: As

INITIAL CONQUESTS 2:24-37 See Nm 21:21-25. The victory over Sihon and Og, the Amorites, was the beginning of the conquest of Canaan. The conquest of this great nation was a signal to Israel that God was working in their army to conquer a great people. Put

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... the fear of you upon the nations: Not only did the victory of the great nation of the Amorites bring fear into the hearts of the inhabitants of Canaan, it also increased the morale of the army of Israel, for at the time the Amorites were a great nation. Sihon: Moses certainly knew the negative response that would come from Sihon. Nevertheless, he still approached him for peace since he dwelt on the eastern side of the Jordan. God hardened his spirit: As with the Pharaoh of Egypt, Moses' request became the opportunity for Sihon to harden his heart against the will of God. For this reason, God took the credit for hardening his heart. When God's will becomes the opportunity for one to rebel, then God's will has hardened the heart of the rebellious. Sihon's response thus illustrated the heart of all those who dwelt in the land of Canaan. They had hardened themselves against God to the point that there was no moral return to the will of God. They were on a course of social disintegration. Their iniquity had reached its fullness as God had previously stated to Abraham when he was in the land over 400 hundred years before (See Gn 15:16). As Sodom and Gomorrah, the Canaanites were at the point of no return to the morals of God. Their immoral culture, therefore, had to be eradicated from the history of humanity. We left none to remain: Critics have used this work of God against the inhabitants of the land as an accusation to prove that the God of the Jews and Christians is a mean and harsh God. But this accusation ignores the eternal plan of God with reference to Israel. In His instructions, even the little ones were to be destroyed from the land according to the will of God. But the point is in the fact that these cultures had digressed to total immoral degradation. They were far from repentance. If these immoral and idolatrous cultures were not eradicated from the land, then Israel, God's seedline nation to bring the Messiah into the world, would have been infested with sin. The fact that Israel did not totally eradicate these immoral cultures in obedience to God proves the point. Israel was eventually infested with the idolatrous immorality of the peoples they did not destroy, and as a consequence, they themselves had to be driven from the land. God was left with only a remnant of Israel with which to work in order to fulfill the promise that was made to Abraham to bless all nations through his seed. At this time, God's eternal plan of redemption for the salvation of all men was more important than the existence of the immoral and idolatrous tribal cultures of the land of Canaan. Little ones: The argument is always made as to why even the children were to be killed. We must consider that Israel was not a settled nation, and thus they had no gardens to provide for a great orphanage of children. The parents of the children were unrepentant, and thus the children had to suffer the consequences of their parents' sins. If the children were spared, Israel would have brought itself into social chaos and famine. The manna and quail ceased when they entered the land. Israel could not become a nation of orphans. She also could not violate the purity of the lineage of each family. It was God's purpose to begin the nation in Canaan as a pure race of people to whom He would give the inheritance of the land. At the time, they could not have taken care of thousands of orphans. We must also keep in mind that it was bet-

ter for the children to return to the salvation of God in heaven, than to grow up in the immoral cultures of the Canaanites, who in many cases offered their own children as sacrifices to their pagan gods.

Chapter 3 3:1-11 See Nm 21:33-35. Og: Og, the king of Bashan, was totally defeated by the army of Israel. The result was a great encouragement to Israel, for the nation celebrated this victory. Og was the last obstacle to entering Canaan (See Ne 9:22; Ps 135:11; 136:19,20). Sixty cities: This number did not include surrounding towns and villages. Moses stated that these were well fortified cities, and thus this was a long and hard victory. We could assume that there were at least sixty battles in this conquest over Og. Og was one of the first nations of giants to fall to Israel. The strength of the cities and the stature of the people of the nation of Og manifests the strength that was given to each individual soldier of Israel. When an Israelite soldier stood against a giant of Bashan, we must assume that God could empower the individual soldiers with the physical strength to overcome giants. This is the only answer we have for the victorious Israelites who were of small stature. Bedstead: This bed measured thirteen and a half feet long (about 4 meters) and six feet wide (about 2 meters). The reason Moses gave us these dimensions was to establish a record for history concerning the size of the people of Bashan that Israel overcame in physical battle. The size of the bedstead signifies the amount of physical empowerment that God gave to the Israelite soldiers in their war against these giants. 3:12-22 See Nm 32:1-42. Since the land of Og was a vast land that was suitable for pasture, it was taken by the tribes of Reuben, Gad and half the tribe of Manasseh. At this time, however, only the wives, children and livestock of these tribes remained in the land. The fighting men were obligated to continue with their brethren in the eradication of the nations from the land of Canaan west of the Jordan. 3:23-29 See Nm 27:12-23. Let me go over: This was Moses' prayer to the Lord, which prayer the Lord only gave half an answer. He only allowed Moses to see the land from Pisgah, but not to go over and experience the land. The Lord was angry: Moses had been given the privilege of leading Israel from Egypt to this point, and thus shouldered the great responsibility of leadership. With such responsibility comes great judgment, which judgment was brought upon him for striking a rock for water at Meribah. We can thus understand Moses' prohibition from entering the land by understanding that leaders are to be held accountable for things the people are often allowed to do. "My brethren, let not many of you become teachers, knowing that we will receive the stricter judgment" (Js 3:1). The burden of a leader is that his actions will be carried to an extreme by those who follow him. Therefore, the leader must be very cautious concerning his behavior. Leaders lead by their behavior, as well as their instructions. It is a wise leader who behaves according to the will of God, and instructs people to so live. Our moral behavior must be transformed by the word of God (See comments Rm 12:1,2).

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Chapter 4 ADMONITIONS 4:1-8 Harken ... do: This would be the first commandment to Israel. They must listen to God and carry out His will. Listening, without obedience, is not sufficient. True listening is carried out in behavior. Statutes: These would be the initial revelations of God that were written and established as principles by which men must live. Judgments: These would be the revealed decisions of God concerning specific matters as to how Israel carried out the written statutes of God in their lives. Commandments: These would be all direct instructions of God concerning the conduct of one's life. Reference would be to specific things God told the people either to do or not to do. You will not add ... nor ... diminish: This is a perpetual principle in reference to the law of God (See comments Gl 1:6-9; Rv 22:18,19). Any religious tradition that is bound on the consciences of men would be considered adding to the law of God (See comments Mk 7:1-9). Any written religious law of man that would bring men into the bondage of one another would be considered adding to the law of God. Baal: This word means "lord." Peor would be the identity of the local baal ("lord"). When men create in their own minds a spiritual being to which they feel conscience-driven to give account, then a lord (baal) has been created. A baal is the result of men giving up a knowledge of the one true and living God for a "lord" they have created after their own imagination. They are thus "lords" to themselves, doing that which is right in their own eyes. Created baals often sanctioned the immoral behavior of those who created them. For this reason, the baals of Canaan were often hideous imaginations of men who sometimes even offered their children in sacrifice for worship. Wise and understanding people: The nation of Israel was to be a testimony to the existence of the one true and living God. When the nations around Israel observed their behavior, they would conclude that their existence and laws were not from man, but from One beyond the imagination of men (Compare comments At 17:22-31). Unfortunately, throughout their history Israel did not continue to submit to the will of God, and thus blasphemed God among the nations by their idolatrous behavior. 4:9-14 Teach ... your sons: God's direction in the past is encouragement to focus one's life on the future. Israel's personal experiences of God's direct leading in the past was to be passed on to their children. God's work among them in the past forty years was to be a witness that He worked in their lives to bring them into the land of Canaan. You heard the voice: Though they did not hear the words from God that only Moses heard, they did hear the great sound from God on the mountain. Moses told them that they must never forget what they heard, and thus pass the awesome and terrifying experience on to successive generations. The generations of Israel must understand that the "voice" was proof that Moses did not invent the law of God from his own imagination. He was only the mediator through whom God spoke His laws for Israel. 4:15-24 The imagined gods that men would create after their own image must never be represented by any work of man's hands. Graven image: No representation of any

imagined gods was to be carved in either stone or wood. No representation of the sexual organs of man or woman was to be made that would incite heathen worship and immorality. Unlike the Egyptians from whom they came, Israel was not to make any representation of any animal as an object of worship. Sun ... moon ... stars: Again, unlike the Egyptians, the heavenly bodies were not to be objects of worship. They were not to worship the creation. God has allotted to all nations: Though difficult to understand, the meaning here could possibly be a reference to the principles revealed in passages as Romans 1:20 and Psalm 8. The heavenly bodies manifested the glory of God, which glory the religious people of the world could see, and by which conclude that there was a God. Because they had no direct revelation from God as did Israel, they stopped at the sun, moon and stars in their search for God. They could not see beyond the wonders of heaven to deduct that there was a living God beyond the physical sun, moon and stars. They thus worshiped the creation rather than the Creator (See comments Rm 1:13-32; see At 14:16,17; 17:30). Iron furnace: This metaphor refers to the time of bondage in Egypt. It was a time of great affliction (1 Kg 8:51; Is 48:10; Jr 11:4). Lest you forget the covenant: The evidence of their forgetting the covenant would be making any graven image, which image meant that they had created other lords (baals) in their lives than the One who gave them laws by which to direct their lives. 4:25-31 This prophecy certainly haunted those Israelites who were carried away years later into the Assyrian (722/21 B.C.) and Babylonian (586 B.C) captivities. The prophecy is here spoken in a verb tense that reveals that God knew they would forsake His covenant by refusing to live according to the law of the covenant. This prophecy was not given to establish their fate, but to reveal that God knew what they would do. God could know their future without having predestined them to live according to the pronouncement of this prophecy. His foreknowledge does not necessitate predestination. Remain long in the land: The condition for remaining in the land was their obedience to the law of the covenant. Once they rebelled against the law of God, then they had no right to the land. This principle carried over into the coming of the law of God that would be revealed through the Messiah, through whom God speaks today (Hb 1:1,2). Since Israel refused the Messiah, they cannot claim to have a divine right to the land of Canaan. The message that the Messiah brought was that Israel was to be dissolved into the one body that He would establish (Gl 3:26-29). The promise of the land was fulfilled in the coming of the Messiah in that there was no more need for a preserved nation to bring the Messiah, the Christ, into the world. And since there was no more need for the unique nation of Israel, there was no more need for the special land for the nation. The spiritual nation of God, the church, is now in all the world, not in a specific part of the world as was Israel (See Mt 28:19,20; Mk 16:15,16). He will not forsake you: This promise reached far into the future when Israel would be in the bondage of Assyria and Babylon. After their captivity, He would bring a remnant of all twelve tribes back to the land of promise in order to prepare them for the coming of the Mes-

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17, we must understand that the Spirit here adds interpretations for this generation of Israelites as they prepare to live in Canaan. The generation that was at the foot of Mt. Sinai, when the commandments were first given, had died in the wilderness. The generation to whom Moses was directing the words of Deuteronomy was a new generation that was preparing to enter Canaan. No other gods before Me: It was not that other gods existed. They existed only in the minds of those who would create a god after their own imagination. This statement, therefore, is warning them against following after their own religious imaginations in order to establish their own religious codes. You will not make ... any graven image: Once one creates in his mind a god who sanctions his behavior after his own lusts, then he fabricates an image of this god. No image was to be made in Israel that would stimulate worship of one's own thinking. God does not want His people to be stimulated to worship by physical things or places lest they begin to worship the things and places. Those who would create their own religions must remember that their children will always digress further away from God than their parents (See Ez 18:14-17). Every generation that becomes less knowledgeable of God will take another step away from God until a society has digressed into total moral degradation. You will not take the name of the Lord ... in vain: God's name should never be invoked in making a vain oath. If one would affirm his oath on the foundation of the name of God in order to convince others of his intents that are actually false, then he has violated the sanctity of the name of God. Keep the Sabbath day: The meaning of the word "Sabbath" teaches the purpose for keeping the day. One is to "cease" from work on this day. The creation was God's illustration that men work for six days and rest on the seventh (Ex 20:11). In doing this, one was sanctifying the Sabbath. But for Israel, keeping the Sabbath was a sign of their covenant with God. The Sabbath and circumcision were the two signs of the covenant, and thus, the nations around Israel were reminded that Israel was in a covenant relationship with God when they saw Israel keeping the Sabbath. It was not simply a sign to the nations around Israel, but primarily a sign to God that Israel was keeping the covenant. Thus the Sabbath was not given as a religious day, but as a day where there would be mutual respect between the citizens of society. Employers could not work their employees without respect for them. And respect for employees was carried out when they were given the Sabbath for rest. The Sabbath was made for man in order to give him rest, not man for the Sabbath. Honor your father and your mother: This commandment refers to the foundation upon which society is built. The children's honor of their parents is the signal of a healthy society. You will not kill: Or, "you will not murder." The Hebrew word here for "kill" (ratsach) is always used to refer to murder. You will not commit adultery: Adultery is a sign that society is breaking down, because it is a signal of failed marriages. You will not steal: When citizens have no respect for the property of others, society moves into chaos. Stealing means that one has no respect for others, and thus feels no social responsibility. You will not bear false witness: Orderly societies cannot exist where there is lying and per-

siah. The condition for God remembering them, however, was that they must have a repentant heart. 4:32-40 This great thing: Never in the history of mankind on earth had God before or after performed a work as that which He did with the nation of Israel. The nation stands as a testimony to the existence of God since no nation on its own power could have accomplished such great feats that Israel did throughout their history. These words are written in the Bible to give us a testimony to the existence of God who worked specifically with the nation of Israel. God gave birth to them through Abraham, brought them out of the bondage of one of the most powerful nations of the world, Egypt, and then brought them into a land that He promised them centuries before. Israel was a national miracle of God.

REFUGE CITIES EAST OF THE JORDAN 4:41-43 As a historical note, the interjection here of designating three refuge cities on the east side of the Jordan is given (See comments 19:3; Nm 35:6,11-34). These cities would be accessible to the tribes of Reuben, Gad and half the tribe of Manasseh who dwelt on the east side of the Jordan.

Review Of God's Laws For Israel

(4:44 – 26:19) Outline: (1) Introduction to national history (4:44-49), (2) Law and responsibility (5:1 – 11:32), (3) Worship and holy living (12:1 – 26:19)

INTRODUCTION TO NATIONAL HISTORY 4:44-49 Testimonies: These would be God's instructions in reference to the moral and religious duties of the people. Statutes ... judgments: See comments 4:1-8. This side of the Jordan: See 1:1,5; 3:29. Reference is to the land originally controlled by the Moabites (See Nm 21:26). Here it is identified as the land of Sihon, the king of the Amorites whom Israel had just defeated.

Chapter 5 LAW AND RESPONSIBILITY 5:1-5 Moses' emphasis in the context of chapters 5-11 is to exhort Israel to maintain the law of the covenant. God's covenant would mean nothing if they did not adhere to the conditions of the covenant. In this context, therefore, he rehearsed the very foundation upon which the covenant was based, the ten commandments. God gave this rehearsal because He knew where they would go as a nation throughout their history. The generation who heard the words of Moses at this time would adhere to God's instructions. However, the generations to come would slowly move away from God. Eventually, in the centuries to come, they would be driven from the land because they had forsaken the law of God. The nation's right to possess the land of promise was conditioned on their obedience to the law of God. Once they rebelled against God's law, they gave up their right to the land. 5:6-21 See comments Ex 20:1-17. Though there are some differences between the statements of the ten commandments in this context here and those that are given in Exodus 20:1-

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jury. Society must exist wherein all speak truth to one another (Ep 4:25). All these commandments, therefore, are given for social order. You will not covet your neighbor's wife: This commandment deals with the heart of man. Coveting a neighbor's wife is an indication of a failed relationship with one's own wife. If marriage is not held in high esteem in a society, then social chaos will prevail, which chaos will digress a society into moral degradation. It is for this reason that the ten commandments were the backbone of the society of Israel. 5:22-33 The voice: Men too often flippantly state that God spoke to them. Such careless use of a statement in reference to God personally communicating to a man is contrary to the reaction of those who actually heard God. On this occasion when God spoke, common men were so terrified that they asked for a mediator who only had been sanctioned by God to be a mediator between Himself and man. No one would be so presumptuous as to claim that God personally spoke to him, and then remain alive, for these on this occasion feared that they would die even from hearing the voice of God. When God speaks, therefore, the result is overpowering to fragile men on earth (See Dn 10:5-19; Mt 28:2-4; At 9:3-9; Rv 1:17). As is illustrated with the case of Moses, no man has the right to come into the personal communication presence with God unless personally invited in by God. Those who would claim to have personal revelation of truth from God are presumptuous, and thus not to be followed. They are presumptuous because God now speaks through Jesus who speaks through His written word (Jn 12:48; Hb 1:1,2; 2 Tm 3:16,17).

Lord your God: Satan was delivered this statement when he tempted Jesus in the wilderness (Mt 4:10; Lk 4:8). There is no obedience if there is no fear of God who can destroy both soul and body in hell (Mt 10:28). A jealous God among you: God will stand for no competition in the minds of men. He will not compete with the minds of those who seek to create their own gods in order to go their own way. You will not tempt the Lord: Jesus referred to this statement when Satan sought to force His hand to work a miracle (Mt 4:7; Lk 4:12). Men tempt God by calling on Him to do a miracle in order that we might believe in Him. We tempt Him to perform a miracle in order that He might earn our obedience. 6:20-25 It is the duty of the parents to pass on to their children the way God has worked in their lives. Children witness their parents' appreciation for all that God has done for them. This appreciation for God's work is a part of the spiritual heritage that parents leave with their children. It will be our righteousness: Obedience to the law of God is righteousness. The law, therefore, is the righteousness of the people when the people obey it in response to His grace and mercy.

Chapter 7 7:1-5 See Ex 34:11-16. All studies concerning Israel's occupation of the land must be taken in the context of God's eternal purpose. His purpose is the salvation of man. His eternal plan of redemption necessitated the Son of God coming into the world for man's salvation, which blessing was promised to our father of faith, Abraham (Gn 12:1-3). Bringing the Son of God, Jesus Christ, the Messiah, into the world necessitated the preservation of the seedline of Abraham, for God blessed him because of his faith. His seedline was the nation of Israel, and thus for the preservation of the nation of Israel a land had to be procured wherein the nation could reside until the fulfillment of the promise to Abraham. The land was Canaan, and thus the Canaanites had to go. In order that Israel maintain her identity, God's commands in reference to her driving out the nations and maintaining her national purity, had to be strictly obeyed. When we come to this context of the Bible, we must understand God's background plan of redemption in order to understand the specifics of His commands to Israel in reference to the dispossession of the nations within the land of promise. At this time, Israel did not understand the eternal plan of redemption that would come through the seed of Abraham. However, we have the entire picture in the Bible in the recorded history of what at this time transpired in reference to Israel's wars against the occupying nations of Canaan, as well as their struggles against the influence of the gods of the nations around them. The Hittites: These sons of Heth had grown into a very powerful nation of people. From 1,800 to 900 B.C. this nation of people resided in the northern extremities of Palestine and extended into present day Turkey. The Girgashites: This little known civilization probably resided in the area just west of the Jordan (Ja 24:11). The Amorites: As identified in 1:7, this nation of people resided on the east side of the Jordan and northern parts of Canaan. The Canaanites: All of the nations that are here listed were descendants of Canaan, the grandson of Noah (Gn 10:15-18;

Chapter 6 6:1-9 The contents of verses 4 & 5 was called the Shema by the Jews. The Lord: This is from the Hebrew Yahweh, meaning "He is" or "He becomes." It was the Jew's sacred word for God. The word was considered so sacred that they would not pronounce it with their lips. They used the word Adonai, "my Lord." One: God is one, though He has manifested Himself throughout human history in three different ways, through the Father, Son and Holy Spirit. As deity, God has manifested His eternal being as the Father, Son and Holy Spirit in order to accomplish the eternal purpose for the creation of all things. Heart ... soul ... might: This is the totality of the human personality. The emphasis, therefore, is that the totality of man must be given to God. One must not "visit" God occasionally in times of trouble and need. He must be the central focus of one's existence. All of one's life must be consumed with the presence of God. 6:10-19 When given a gift for which one did not work, it is easy to take the gift for granted. In Israel's case, they were blessed with the material things of a land of milk and honey. Satan's best weapon against the spiritual nature of man is to focus man on the physical. Materialism became Israel's downfall as the nation began to move away from focusing on the spiritual. After forty years in the wilderness we would assume that they were initially overwhelmed by the bountiful nature of the land. But after occupying the land for decades, they began to focus on their own skills of productivity. As a consequence, they lost their focus on God. Fear the

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see 1:7). The Perizzites: These may have been relatives of the Rephaim, the giants of the land (Ja 17:15). They dwelt in the hill country of Palestine. The Hivites: This tribe of people dwelt in the far northern regions of Palestine around Mt. Hermon and Lebanon (Ja 11:3; Jg 3:3). The Jebusites: This was a people who resided in the southern area of Palestine around present day Jerusalem. The original name of the area, where Jerusalem was eventually established, was named Jebus. Utterly destroy them: This was a unique event in history, never to be repeated or condoned by the action of any other nation. It was unique in the fact that God was at work laying the foundation for His eternal plan of redemption by the preservation of Israel. When Abraham was in the land of Canaan almost 500 years earlier, the iniquity of the inhabitants of the land at that time had not yet digressed to the point of no moral return (Gn 15:16; see Dt 7:5; 18:9-12; Lv 18:21-25). But at this time when Israel was about to enter the land, the iniquity of the Canaanites was full grown. They were thus ready for the judgment of God by the proxy of the armies of Israel. They were civilizations that had given up their right to cohabit the world with other peoples, and thus they had to be eliminated, not simply dispossessed from their land. This was true especially because they were in the proximity of the seedline nation of Israel through whom God would bring the Redeemer into the world. Under no circumstances were the inhabitants of Canaan, who maintained the wicked culture that is mentioned in this context, to survive history. The Israelites were not to marry them (See Nm 25:1-9), neither were any remnants of their idolatrous relics of worship to be preserved. As examples of the judgment of God against sin, they were to be destroyed. Groves: Even their places of worship, the groves of trees, were to be cut down. No reminder of the religion of these people was to be preserved. They had totally rejected God, and thus, they were to be totally stricken from the history of mankind. 7:6-11 Israel was holy because she had been separated by God from the world of nations. She was a special people in that she was God's own possession for the special purpose of fulfilling the eternal plan of redemption. However, in order that Israel not pride herself because of her recent victories, God said that He did not choose Israel because of who she was. He chose her because of His promise to her fathers. His message here is to prove to Israel that He is faithful to His promises. If the people are faithful to His commandments, He would be faithful to His promise to make her prosper as a nation. 7:12-15 Obedience would have its fruit. Israel's obedience would result in her multiplication as a nation, productivity of the land, and her livestock. Unlike Egypt which was plagued with disease, Israel would be blessed to be a healthy nation free from plagues. 7:16-26 In order to strengthen the morale of Israel, God reminded the nation of how He worked in the past in order to bring victory to Israel. Their past victories, because of His power in them as a nation, was evidence of their victories yet to come in the future. The Canaanites perished because of their abominations, and thus, Israel must never involve her-

self in such abominations. If the Israelites fell into such sins, then they themselves would be driven from the land. God's point was that the occupying nations were destroyed from the land because of their abominations. This helps us understand Genesis 15:16. God did not arbitrarily remove the Canaanites from Palestine in order to make room for Israel. If this were the case, He could have done this centuries before when Abraham was in the land. Genesis 15:16 states that at the time Abraham was in the land, the iniquity of the Canaanites was not yet full. Therefore, Abraham's descendants were moved into Egypt until the iniquity of the Canaanites increased to the point of being an abomination to God. When this time came, the Canaanite nations were to be removed and the land was to be given to Israel as a possession. Israel's possession of the land, therefore, was not because of her righteousness, or because God considered her favorite over the Canaanites. Her time for possessing the land had simply come because of the abomination of the Canaanites. Now if Israel ever became an abomination to the Lord, then she would be removed from the land as were the Canaanites. Unfortunately, this is what eventually happened.

Chapter 8 8:1-10 So that you may live: Through obedience to God's commandments we are prepared to live with one another. It is necessary, therefore, that God give us commandments lest we seek to establish our own social rules after our own desires. He humbled you: God's discipline in reference to our failure to keep His commandments is an opportunity to grow in humility. When we reap what we sow, we are disciplined to bring our lives into conformity to the direction of the commandments of God. We do not despise the chastening of the Lord (Hb 12:6-11). Manna: Since the Israelites were made to depend totally on God during their disciplining of forty years in the wilderness, they were humbled by having to live on the same diet every day. Not ... by bread alone: Israel learned that life was not for the purpose of living for that which sustains life, but for being spiritually sustained by worship of God (See Mt 4:4; Lk 4:4). The totality of our lives must be focused on God. Clothing did not wear out: This could be what is simply stated, or that God made all provisions for them in the wilderness to have the necessary materials by which to continually replace their clothing. The literal interpretation would be a continual miracle before the people throughout their wilderness wanderings. 8:11-20 My power and the might of my hand: The industrious character of the people would eventually lead them to forget the cause of their blessings. In this way, their material prosperity would be a curse. It was God who made it possible for the land to produce for the people. However, in their diligence to work the land, they would forget that it was God who made all things grow for their prosperity. In an environment and economy of material prosperity, however, there is always the temptation to forget God. Throughout their generations, the Israelites took for granted all that they received from God, and thus prided themselves in their own accomplishments. Their allegiance which should have remained focused on God,

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produced from the seed of Moses in order to settle the land of Canaan and deliver the Messiah to the world. If He had the fullness of time in mind that was stated by Paul in Galatians 4:4, then He had 1,400 more years to develop another nation before the Messiah would come into the world. It took Him about 600 years to build the nation of Israel and bring this nation to the border east of the Jordan. He had plenty of time, therefore, to do the same with another nation from Moses. God was patient concerning the fulfillment of His plan of redemption.

turned to a focus on themselves as a result of their skills to produce from the land. It is He who is giving you power to get wealth: The remedy for materialism is to remember Him from whom all blessings flow. Since Israel eventually fell by going after false gods that were created after their own imagination, their sin was that they forgot who gave them what they had. The materialist creates a god who originates from within himself, and thus, he humanistically worships his own ability to perform and produce. The humanist focuses on the ability of man to perform, but the saint focuses on God who brings power to one's efforts to work to the glory of God. When we are blessed, therefore, all glory must be given to God who gave us the gifts to produce, but also gave increase to the work of our hands. Our recognition of the fruits of our hands, therefore, is an opportunity to be grateful to God for working in our lives.

Chapter 10 10:1-11 Cut out for yourselves: God cut out the first tablets of stone on which the commandments were written. But after the Israelites rebelled, Moses broke the original set of stones, signifying Israel's breaking of the conditions of the covenant. After their repentance, God called on them to cut out their own tablets of stone on which He would again write the commandments. Ark I had made: This ark of wood would have been something made by Moses. The final ark was made by Bezaleel which was the permanent structure that contained the tablets when the tabernacle and its furnishings were completed (See Ex 37:1). Verses 6-9 are an historical insertion. Aaron died in Mosera, which was probably somewhere near the foot of Mt. Hor. At that time: While they were still at the foot of Mt. Sinai, Israel rebelled. But it was also while they were at Mt. Sinai that the Levites were separated from the people to be priests on behalf of the people (See Nm 3:5-37). The Lord is his inheritance: The Levites would receive no inheritance of land in Canaan, and thus were not responsible for cultivating the land. They received the Lord as their inheritance, which meant that they were to be supported by the other tribes. The Levites received cities throughout the land, and the pasture lands around the cities. The people could thus come to these cities with their offerings for the spiritual ministry that was provided by the Levites. 10:12-22 What does the Lord your God require of you: Micah also asked this question (Mc 6:8). The answer is that God requires five things: (1) We must fear God's awesome being. (2) We must obediently walk according to His will. (3) We must respond to His being with love. (4) Our lives must be one of service for His glory. (5) We must know and obey His commandments. Compliance with all that God requires results in our well-being on earth among ourselves. Heaven ... earth: When we understand that all the galaxies of the heavens to the minute particles of existence on earth originated from God, and that He is over all, then our response to Him is obedience to His will (See comments Cl 1:16-18). Circumcise: Circumcision should be the response of Israel. This circumcision was not only of the flesh, but of the heart in that the Israelites were to change their personality from being stiffnecked to being obedient (Dt 30:6). Love the stranger: This is Israel's great commission. They were to be a nation that reached out to those who were not Israelites, but had been deceived by the false religions of men. If one knows the one true and living God, it would only be natural to reach out to others who had been deceived by the false gods of men. As a

Chapter 9 9:1-6 Because of my righteousness: This is the temptation that faces every person. After they had conquered the nations that possessed the land, the Israelites would be tempted to say that they had conquered the Canaanites with their own might. They needed to remember that it was because of the grace of God who empowered each soldier of their army that they were able to conquer the Canaanites. They did not conquer the land by their own strength, nor because they were a righteous people. They were allowed to conquer the land by the power of God. They were allowed by God because of the wickedness of the Canaanites and because of the empowering might of the Lord to fulfill His promise to Abraham (Gn 12:13). Their victory over the Canaanites, because of the wickedness of the Canaanites, should be a warning to them and all nations, that when a nation gives up on God, God gives up on it (Gn 15:16). If Israel ever gave up on God, she also would be driven from the land as she drove the Canaanites from the land. 9:7-29 See Ex 32:7-29; 34:1-4. Lest Israel become arrogant in her coming conquests, she must remember how easy it was for her fathers to rebel at Mt. Sinai (Horeb) in making the golden calf (Ex 32,33). Tablets of stone: When Moses broke the tablets of stone because of the sin of the people, it was a symbol of breaking the covenant between God and Israel. The ten commandments written on the stone tablets were the conditions for the covenant. The covenant was thus broken when the conditions were broken by the people who sinned by reverting to the false gods of Egypt (See Ex 32:19). I will destroy them: Because Israel sinned at the foot of Mt. Sinai, God was willing to start a new nation from the seed of Moses. However, this plea to Moses by the people to intercede for Israel was answered by Moses as he pled for their forgiveness. Moses' intercession focused on an appeal to God's love and mercy, and His faithfulness to keep His promise to Abraham. If His promise was not kept, the Egyptians would mock the supposed "false god" of the Israelites who led them into the wilderness to die. We must keep in mind, however, that God was willing to carry out His threat. Time means nothing to God. He was willing to wait until another nation could be

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nation of priests, Israel was to be a national priesthood to the world. They were to behave as God who does not want any to perish (2 Pt 3:9). He is your praise: Because of who He is, the God of all things, He is the object of our praise. For this reason, it is absurd to create a god after one's imagination and a religion that appeals to our base desires.

was to be made. This pledge to be obedient to the commandments of God was not only a national commitment to the will of God for the generation that made it, but also a pledge for all generations that would follow throughout the history of Israel. Mt. Gerizim: From Gerizim the blessings of the covenant were to be read. Mt. Ebal: From Ebal the cursings of God were to be read (See 27:11-26). These were the cursings they would experience if they became disobedient to the commandments of God. The blessings and cursings would reemphasize the principle that is taught throughout these words. If they remained faithful, they would be blessed. If they forsook the will of God, they would be cursed, and eventually driven from the land of promise, which thing eventually happened in their future.

Chapter 11 11:1-7 There is no separation between true love of God and obedience to His commandments (1 Jn 2:3-6; 4:7-11,19; 5:3). God loved Israel by bringing her out of bondage. God expected action on Israel's part in response to His love for giving them freedom. Your eyes have seen every great act of the Lord which He did: There were still some in Israel who were old enough to remember their experiences of the great miracles of God in delivering Israel from Egyptian bondage. Since they experienced such a miraculous deliverance, they should respond by obedience, showing an example to their children who were born in the wilderness. The nation also experienced rebellion within the camp of Israel through the efforts of Dathan and Abiram. Before the entire nation, God destroyed those who were rebellious against His authority on earth. God's judgments on the parents with such great events, therefore, should stir obedience in the lives of the children who were present at the time Moses spoke these words east of the Jordan. 11:8-12 So that you may be strong: The condition for a healthy and wealthy nation that would dwell long in the land was obedience to the commandments of God. Not as the land of Egypt: In Egypt, a desert land, they had to continually build irrigation systems from the Nile River in order to produce crops. But in Canaan there would be sufficient natural rain where they would not have to work additionally to grow crops by the construction of irrigation systems. They had moved from a desert region that had to be irrigated from the Nile River to a region that had natural rainfall. 11:13-17 He will shut up heaven: If they were disobedient to the will of God, then God would use drought to motivate repentance. Their obedience would bring the continual blessing of the early and latter rains, but God would bring drought upon the land if they ignored His commandments (See Js 5:17,18). 11:18-21 This section emphasizes the responsibility of parents in reference to teaching their children the word of God. In order to guarantee that this generation of children not fall away from the commandments of God, the parents were to continually teach their children. It was the responsibility of the parents, not the Levites, to teach the children. As the parents were not to turn their responsibility of teaching their children the Bible over to the Levites, neither are Christians to turn their children over to others for the major part of their learning of the Bible. The Israelite children occasionally learned from the Levites when the parents took offerings for fellowship meals to the Levites in the cities, but on the farms the parents were to be educating continually their children in the word of God. 11:22-32 When Israel came into the land, a national pledge

Chapter 12 WORSHIP AND HOLY LIVING 12:1-32 High mountains ... hills: Because the Canaanites thought that they were closer to their god on high mountains and hills, there they established their places of worship. Green tree: The Canaanites also established groves of trees as places of worship. The Israelites did not destroy these groves when they entered the land, and thus they became a snare to Israel (See Jr 2:20; Ez 18:6; Hs 4:13). You will not act like this toward the Lord your God: Israel was not to build shrines, plant groves or make idols in reference to their worship of God. Once one either builds a temple or carves an idol to his god, he has either located his god in some place or sculptured him after one's imagination. What made Israel different from the nations around them was that they were to make no images of God, neither build any temples in which to locate Him. Unfortunately, all such things they eventually did because of the influence of the people around them and because they did not completely banish the Canaanites from the land. The place: We must keep in mind that it is not stated that "the place" would be in a permanent location. The place was probably revealed annually by God to be in the area of a different tribe. The place would be moved every year in order to show no favoritism among the tribes, for God is not a respecter of persons. What is commanded in this context is an annual tribal reunion in order to promote continued unity in Israel. God knew that when the tribes settled in their particular areas they would have the tendency to estrange themselves from one another. He thus stated that He would establish a place annually among the tribal territories where they would bring their offerings. The men of the nation were to appear there three times a year at the Passover, Pentecost and the feast of Tabernacles (See Ex 23:14-17; 34:18-23). The primary purpose for this tribal reunion was to maintain unity in the nation. However, we cannot help but interpret that God was here also laying the foundation for world evangelism in the future after the coming of the Messiah. God knew that they would eventually sin. Because of their sin of rebellion He would scatter them throughout the world by the Assyrian and Babylonian captivities. However, a remnant would return to the land after seventy years of Babylonian captivity. Nevertheless, a portion of the Israelites would remain scattered throughout the world.

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Representatives of these scattered Israelites came to Jerusalem every year for Passover and Pentecost (See At 2:5-13). At the Pentecost of A.D. 30, Peter preached the death and resurrection of the crucified Messiah, the Son of God (At 2:36). When this message was initially taken back to the other Israelites from where these initial pilgrims had come, they encouraged their friends and family to go to "the place" (Jerusalem) where they had heard the message of the gospel. This was the prophecy of Isaiah 2:1-4. The gospel would subsequently go into all the world as a result of these visitors coming to Jerusalem on an annual basis for every Passover and Pentecost, where they would learn at the apostles' feet, and then return throughout the world from where they had come. In these commands in reference to coming to "the place," God established an annual event in Israel that would become the foundation upon which world evangelism would be accomplished 1,400 years from the time of these events. For His habitation: All that God was commanding here was the place where the offerings were to take place, not the construction of a facility, as the temple. In this context it would seem contradictory for God to give instructions concerning the total destruction of all places that were used as worship by the Canaanites, and at the same time give instructions that the Israelites were to construct their own place of worship. The only thing that we could assume that would be built at the place was an altar upon which the burnt offerings were to be made. But the building of an elaborate sanctuary in place of the tabernacle is stated nowhere in this context. Since the tabernacle was to be a mobile sanctuary that could and would be moved among the tribal territories in order to maintain the work of the priests among all the tribes, no official permanent sanctuary was to be built. Only the place where the reunion would occur would be revealed by God on an annual basis. The movement of the tabernacle, for which there was given great detail in its construction, was to manifest that God was not showing favoritism to any one tribe. It is obvious that the details for construction and movement of the tabernacle were not for the purpose of its existence for only the 38 years of their wilderness wandering. The instructions concerning the tabernacle were given on the basis that it be used and moved throughout their history until the Messiah came. And it was used in such a manner for about 400 years before David initiated the idea that a permanent sanctuary be built in Jerusalem in the place of the tabernacle. The temple was thus allowed by God to be built, as He allowed the Israelites to establish a king over themselves as the nations around them. Its construction was a concession, not a commandment. If the place ... is too far: If the place for the annual offerings was in the tribal area of an extreme southern or northern area, then they could kill and eat their offerings at the gates of villages near to them. The fact that God uses "if" in reference to the place indicates that the establishment of the place would be different on each occasion it was established (see 14:24). At times the place would be far, but on other occasions, it would be close. And since the place was to be different each year, it would not be too far for some of the people all the time. It is for this reason that reference to "the place" should not be used to assume that God intended to build

permanently a sanctuary in one location that would marginalize some of the people to always be too far away. What they eventually did was to do what God did not intend. They built a permanent structure that was always too far away for the northern tribes. Many years after these statements, Jeroboam in his rebellion, after the construction of the temple in Jerusalem by his father, Solomon, established places of offering in Bethel and Dan. He did this because the building of the temple in Jerusalem consigned the northern tribes to be far from the permanent place of offering in Jerusalem (See 1 Kg 12:2533). Jeroboam would have never had a reason for establishing these places of sacrifice if the annual movement of the tabernacle had continued throughout the tribal territories. But the building of the temple in one place excluded others, as all permanent purpose-built sanctuaries do. The nations which you go to dispossess: When considering earlier statements in reference to the Canaanites, this statement would mean that Israel was to destroy the Canaanites. In view of what is said here, it seems that God may have given an option to the Canaanites. They could live by allowing Israel to dispossess them from the land of Palestine. If they did not migrate to another land, then they were to be completely destroyed. They were thus given the choice of fighting against God in His will to bring Israel into the land, or they could flee from Israel to other lands and live. But if they refused to flee, they were to be destroyed. God knew they would not flee, and thus, He gave Israel the command to completely destroy them. Their sons and their daughters they have burned: The Canaanites had digressed to the moral low of offering their children in sacrifice to their false gods. Therefore, before we would make a moral judgment of God's command to destroy completely the Canaanites, we must keep this fact in mind. The Canaanites were in a state of self-destruction when Israel arrived at the Jordan with God's command to annihilate them. If they were not completely destroyed, their self-destructive culture would infest Israel, and thus lead them astray from the will of God.

Chapter 13 13:1-5 If there arises among you a prophet: This is the first of three cases of apostasy that are mentioned in this chapter. This first case would be a false prophet who would give what would appear to be a sign or make a prediction that would appear to be a fulfilled prophecy. Since he would be a false prophet because he did not speak according to the will of God, then his signs and predictions would be false (See 1 Kg 22:6-8,20-23; Jr 6:13; 28:1-17). God allows no false prophet to command the power of the supernatural, neither does He allow such to see the future. God is testing you: God permitted such false prophets to exist in order to test the people to see if they would follow His commands. For this reason, preaching the commands of God, His word, is the first test as to whether a prophet is true or false. A prophet would pass the test of being a true prophet, not on the basis of a sign or prophecy of a future event, but on the basis of whether he was speaking according to the word of God (See Is 8:19,20). Any preacher, therefore, who would presume to be a representative

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for God should first be judged on the basis of his speaking according to the word of God, not by his performances. One can determine if a miracle is true or false based on whether the one who performed the supposed miracle is preaching the truth. Put to death: God was serious about men rising up to draw people away after themselves (Compare At 20:29,30). Since God is this serious about false prophets leading His people astray, then His people should be vigilant about not listening to those who would presume to be prophets, but whose works and predictions are false. 13:6-11 If your brother ... mother ... son ... daughter ... wife ... friend entice you: The first temptation to apostasy was through an individual who would assume authority and presume to speak from God. This second temptation referred to a close family member or a dear friend, as in the case when Eve enticed Adam to eat of the forbidden fruit (See 1 Tm 2:14). You will stone him: It is better to stone a loved one without pity than to endanger one's soul of suffering the fire of hell. Countless warnings are given by God in this book not to succumb to false religions (See Dt 6:14; 7:1-5; 12:2,3; 20:15-18). If one thus yields to a false religion, then certainly there could be no mercy in Israel for that person. Justifying false religiosity with the notion that one is a good person betrays the word of God to which all will give account in the day of judgment (See Jn 12:48). These instructions concerning those who would cause apostasy must be taken very seriously. Immediate judgment was to be handed down to Israel when a false prophet was revealed. God will condemn to eternal death those who lead people away to other gods (Mt 7:21-23; compare Mt 10:34-39; Lk 14:25-35). In the seriousness of this text, however, we must be cautious about claiming someone to be a false prophet. A false prophet in the context of these statements was one who denied the one true and living God and supposedly worked miraculous deeds or sought to tell the future to substantiate his claims. The false prophet in Israel was attempting to lead the people away from God in order to serve idol gods. 13:12-18 Wicked men have gone out: Some translations read, "children of Belial." Belial refers to one who is worthless in word and action. The apostasy in this case would be the work of one with a worthless character who seeks to lead others to embrace a religious immorality that appeals to the base character of man. In modern terms this would be satanism and occultism that often lure people to perform those rites that appeal to and excite the lusts of the flesh. Inquire ... search ... ask: Before the condemnation of anyone who would be a "wicked man" who leads others astray, every effort must be made to find the truth about what was being taught. Even the truth about the "children of Belial" must be understood and confirmed before any action of judgment was to be measured out. No gossip or hearsay was to be accepted. Condemned things: These were the accursed things, things that were doomed to destruction as the city of Jericho (Ja 6; compare Jg 20:38,48). The extremity of the judgment was for the purpose of putting evil away from Israel, causing fear in the hearts of the faithful, and to hold back the judgment of God upon the nation. This chapter concludes with stern judg-

ment that would come upon those who forsake the word of God. It would be just to say that God's people must be in fear of forsaking the word of God, or distorting it in any way that would lead to immoral behavior on the part of God's people.

Chapter 14 14:1-21 See Lv 11:2-45. His own possession: Because Israel was a nation that was chosen from among the nations, she was not to identify herself in behavior with any of the false religions of the nations. Israel's choosing by God necessitated her uniqueness, and thus her refusal to eat any abominable thing. The listing of animals that is given here certainly had behind it good dietary principles that would guard the Israelites from eating anything that would harm them. We would not conclude that God arbitrarily selected certain animals to be unclean. By eating only that which God commanded, Israel manifested her obedience to His will, though she did not understand the reasons for the restrictions. We would also conclude that the selected foods for their consumption separated them from the nations around them who indulged in every food, but specifically certain foods that were eaten in honor of idol gods. It is for this reason that these restrictions do not apply to Christians (See Mk 7:19; Rm 14:14; 1 Tm 4:4). Christians are not to be known for what they eat, but for the love they manifest (Jn 13:34,35). They are free to eat all foods. Not boil a kid in its mother's milk: Some have suggested that boiling a young goat in the mother's milk was a practice of the Canaanites that manifested the base immoral principle of the people, for the Canaanites offered their own children in sacrifice to their pagan gods. 14:22-29 Eat before the Lord: The tithe (one tenth) of the fruits and livestock was to be eaten as a meal before the Lord with the Levites. In this way there was always food for the Levites who were given no inheritance of land (See Nm 18:21-24). End of three years: This tithe was to be placed in storage for the Levite families, foreigners, orphans and widows to eat in between the tithe at the end of the harvest. The tithe of the crops and livestock was seasonal, and thus the tithe that was put in storage every three years lasted the Levites in between the harvest and the seasonal giving of the newborn of the livestock. In all of God's laws concerning food, provision was made for the Levites, the poor, widows and foreigners.

Chapter 15 15:1-11 See Lv 25:1-7. Grant a remission: Every seven years, debt was forgiven and the land was laid to rest (See Ex 23:11). Some have interpreted the forgiveness of debt here to mean that during the seventh year the creditor could not force payment from a debtor. However, most Bible students interpret the law here to refer to the total forgiveness of the debt. Foreign: This is not the alien, but one who was not an Israelite of a neighboring country with whom an Israelite had commercial dealings. The alien (stranger) was one who took up residence in Israel, and subsequently assumed obedience to the law of God, but had no inheritance of the land. No poor among you: There would be no poor in the sense that provision to work for food would always be made available for

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the poor. Laws concerning gleaning and forgiveness of debt made it possible for the poor to always have food if they were willing to work, and to borrow from their brother if they fell under hard times. Lend to many nations: If they remained obedient to the will of God, the land would prosper to the point that other nations would come to them for food. They would thus have no poor in the sense that everyone who would work would be able to sustain themselves from the land. The poor will never cease: There would always be the opportunity to help others. Therefore, one's heart should never become calloused against the poor. We assume that these poor are such, not because they were lazy, but because of unfortunate circumstances that brought them to a state of poverty. It is the responsibility of society to help those who cannot sustain themselves because of the lack of opportunity. 15:12-18 Sold to you: This was not the slavery of the nations around Israel, or the slavery they experienced in Egypt. The interpretation here is that one could sell himself to another for labor in order to pay for a debt (See Ex 21:1-6). Unlike the slavery of the nations around Israel, this was a willing bondservant who gave himself for the service of another in order to repay his debt. From the time the service began, in the seventh year the bondservant was free from his or her debt. If when the six years of service were completed, and the bondservant wanted to remain, he or she had to make a statement of commitment to his or her master. The piercing of the ear at the door of the master was a lifetime commitment to the master. 15:19-23 The offering of the firstborn was to be the best of the livestock. The Lord deserved only the best, and thus if a firstborn had a blemish, it could not be offered to the Lord. Eat it before the Lord: These offerings were to be eaten by those who gave them. They were to be eaten with the priests, and thus this fellowship meal kept the people at the table of the spiritual leaders of Israel. We must not miss the significance of these offerings. They were not legal commands that were given simply to test the obedience of Israel. There was purpose behind every offering. The purpose was to bring households together in the company of the spiritual leaders. In this company spiritual matters could be discussed, and teaching carried out by the priests. The teaching was carried out during a common meal between those who brought the offering and the teachers, the priests.

being a day for a solemn assembly. The place: As the location was different each year, they would assemble where the tabernacle was placed in order to celebrate as a nation their deliverance from Egyptian captivity. 16:9-12 See Ex 34:22; Lv 23:15-21. The feast of weeks: This feast was for seven consecutive weeks, beginning at the time of the harvest (Lv 23:4-11). This was to be a period of great rejoicing as they witnessed their harvest for the year and remembered the blessings of God. They were also to remember their bondage in Egypt from which they were delivered. 16:13-17 See Lv 23:33-43. Feast of the tabernacles: This feast came at the end of the harvests. This was a feast of rejoicing over the harvest and thanksgiving for the great blessings of God in the harvest. Three times in a year: The purpose of the men appearing before the Lord was to maintain unity of the nation. God knew that if they did not do this, they would eventually become a divided people. Coming together for specific feasts, therefore, promoted an opportunity for national communication. Not ... empty-handed: The feasts were times when fellowship meals were eaten. Everyone, therefore, was to bring food (offerings) to be eaten by everyone during the meeting. If one did not bring an offering, then he was not manifesting fellowship toward others (See comments 2 Co 8:4). 16:18-22 Appoint judges and officers: We are not told how this was carried out, but the Israelites were to select those who would work in making decisions in matters of dispute (See 1:13-15). Gates: The place of judgments was at the gates of the cities where the judges and officers met. Not ... take a bribe: Bribes corrupt decisions. When bribes are taken, judgments are twisted and favoritism is shown. There is no justice in a system that is controlled by bribes. Tree ... altar ... image: If anyone looked toward these with any religious emotions or connotations, then he violated commandments that were against idolatry. The Israelites were to make nothing that became a religious symbol. There were to be in Israel no fetishes or icons to stimulate religious emotions of any kind. All such reminders of imagined spirits were to be cast out.

Chapter 17 17:1-7 Blemish ... defect: No animal that had a blemish or defect was to be used as an offering (See 15:19-23). Only the best was to be brought before the Lord. Since the offerings were to be eaten by the Levites and the people who brought the offering, then it is reasonable that God would command them not to eat a sickly animal. Two ... three witnesses: No gossip was to be used as evidence to convict one of idolatrous worship. Since such worship carried with it the penalty of death, then the accused must be faced by at least two witnesses who could confirm the accusations (Compare 1 Tm 5:19). In the case of the theocratic society of Israel, idolatry was treason. It was rebellion against the rule of God through His commandments, and thus subject to capital punishment. 17:8-13 Difficult cases for judgment were to be taken before the priests at the tabernacle. Blood and blood: Cases of murder. Plea and plea: Cases of civil actions. Stroke and stroke: Cases in reference to personal assault.

Chapter 16 When Israel was settled in the land, they were to celebrate the feasts that are described in this chapter (See also Ex 12:120; 16:14-17; 34:13-23; Lv 23:1-44; Nm 28:16 – 29:40). 16:1-8 The Passover: The Passover was to be observed in the month of Abib, which after the Babylonian captivity was called Nisan. This is March/April according to our present calendar. Passover was the independence day for Israel. The feast celebrated their deliverance from Egyptian captivity. Unleavened bread: This was the bread that reminded them of their affliction while in slavery in Egypt. It also reminded them of the haste by which they left the land, for there was no time for leaven to rise in normal bread. For the Passover, unleavened bread was to be eaten for seven days, the last day

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of a false prophet was in the fact that what he prophesied did not come to pass. Combine this with the fact that if a prophet did not speak the truth, but tried to lead the people after false gods, then that prophet was truly false (Dt 13:1-5). Any supposed prophet, therefore, who would not speak according to the word of God, and would speak of things in the future that eventually did not come to pass, was a false prophet. That prophet was not to be followed.

17:14-20 I will set a king over me: Israel was to be a theocracy that was ruled by God as the sole monarch. He would rule through the law of commandments that were given on Mt. Sinai. However, God knew that the international social pressure of the nations around Israel would bear upon them. Their desire to be as the nations around them would drive them to seek for a king among themselves. Their appointment of a king, therefore, would be a concession by God. It is interesting to know that for almost 400 years they existed as a nation without a king, thus proving that God's original plan worked. Only when they began the process of falling away did they seek for a king on earth. God will choose: The king that they would desire must first be chosen by God. Such was the case when God anointed those whom He chose to be kings in Israel (See 1 Sm 10:24; 16:11-13; 2 Sm 5:1-3; 2 Kg 9:1-13).

Chapter 19 19:1-14 See Nm 35:9-34; Ja 20:1-9. The manslayer: This was the one who unintentionally killed someone. Since the primitive laws of Israel's day gave a right to the next of kin to carry out judgment upon the one who killed their kinsman, in Israel's case of culpable homicide, one could flee to one of six refuge cities (Ex 21:13; Nm 35:9-29). There were three refuge cities on the east side of the Jordan and three on the west side. The purpose of the refuge city law was to prevent unjust revenge on one who accidentally killed another person. If any man hates his neighbor: If because of hate someone murdered another person, then the law of the refuge cities did not apply. The person was to be judged by the elders of his own city. Neighbor's landmark: The land was a source of survival. It was a family's inheritance for the future. For this reason, no landmarks, which were usually written on stone, were to be moved once the inheritance of land was allotted and established. 19:15-21 Two witnesses: In 17:6 those who were charged in capital offenses had to be found guilty at the mouth of no less than two witnesses. In this context reference is to accusations concerning any iniquity or sin. False witness: This law was given in order to discourage perjury. If after investigation one was found to be a false witness, then he was to suffer the punishment he wished to be inflicted on the one against whom he bore false witness. This law made accusers think twice before slanderously accusing one of a deed for which he had no evidence.

Chapter 18 18:1-8 The Lord is their inheritance: The tribe of Levi was appointed by God to work as the spiritual servants for the nation of Israel. For this reason they were given no portion of land, though they were given 48 cities throughout Canaan. Because the Levites had no land to cultivate for their food, it was the responsibility of the rest of Israel to provide for them through their offerings. The priest's portion: There is a difference here from the portions that were allotted in Leviticus 7:30-34. The reason for this is that in view of Moses' departure from Israel as the mediator between God and Israel, the original covenant mandates that were given at Mt. Sinai are here updated for the people as they settle in the land. A Levite: A similar portion was assigned to any Levite who chose to come and serve at the Lord's altar. What was provided for him was beside what he might profit from the sale of his personal property. He was thus not to support himself in his service at the Lord's altar, but was to partake of the offerings of the people (Compare 1 Co 9:8-18). 18:9-14 You will not ... imitate the abominations: They were not to follow the culture of the Canaanites. This included the religious culture of using one's children for sacrifices in fire (See 12:29-31). Since the mind of man was created by God to be able to go to extremes in imagination, they were not to obsess in their imaginations about things beyond this world. They were not to conjure up fictitious spirits by exciting the emotions of people. Sobriety and rationality should be characteristic of those who seek to guide their thoughts and imaginations by the written word of God. 18:15-22 A Prophet ... like unto me: Moses here spoke first of a succession of prophets who would be God's spokesmen to His people. And such God did throughout their history when they forsook the commandments of God (See 1 Sm 11:14 – 12:25; 1 Kg 18:19-39). In this context, however, we know that Moses also referred to the Prophet who would be God's final prophet to His people (see Dt 34:10). This Prophet would be the Messiah of which Moses was a type. From this statement, Israel looked for this unique Prophet throughout their history (See Jn 1:21; 7:40). This Prophet was Jesus, the final prophet through whom God revealed His will to man (At 3:22,23; Hb 1:3). The thing does not follow: The sure proof

Chapter 20 20:1-9 When you go out to battle: Our interpretation of the statements of this context must be based on the eternal plan of redemption of God through the nation of Israel. Israel was separated from the nations of the world for the purpose of preserving a portion of world society through which God would bring the Redeemer of all men into the world. This purpose for the existence of Israel, therefore, made it necessary that Israel be preserved in a land of her own, which land must be freed from all evil cultures that would lure Israel into becoming like the nations around her. Throughout her history, she would also have to defend herself from any invading armies that might bring the nation to an end. In this context, therefore, God made a promise that He would fight for the nation of Israel against all who would seek to destroy His eternal purpose for the nation. For this reason, He was a God of war in reference to defending Israel (Ex 15:3; see Ja 6:17-19; 1 Sm 30:7; 2 Ch 13:12; Hs 1:7). God fought for Israel to bring her into existence and into the land of promise (See Dt 6:18,19;

111 Deuteronomy 21,22 Dickson Teacher's Bible Commentary

7:1,2,16-26; 9:1-6; 11:22-25; 12:29; 19:1; 31:3-8). Out of the land of Egypt: The men of the army of Israel were to keep fresh in their memories the fact that with a strong arm God divided the Red Sea and brought Israel out of Egyptian bondage. In selecting those who would go to war, the leaders were thus to seek out only those who were of a strong heart with a strong faith in the fact that God would go to war with them. 20:10-20 Cities that are very far off from you: These were not cities of the Canaanites. They were to be offered the option of peace and becoming tributaries to Israel. If they refused, every male in the cities was to be killed. Cities of these people: These were the cities of the Canaanites. They were to be made no offer of peace, but were to be eradicated from the land of Canaan lest they endanger the moral preservation of Israel (See 7:1-6). Trees: All fruit trees were to be preserved. Only those trees that bore no fruit could be cut down in order to be used in besieging a city.

city to execute the judgment of stoning the son to death. The rebellion of the son would be defined by the son's act of idolatry, or the committing of murder, or an adulterous relationship with another. All such crimes were punishable by stoning (see 22:20-27). The son could not be stoned simply because he was stubborn and rebellious. He had to have manifested his rebellion in committing an offense that was to receive capital punishment. Accursed of God: Death by hanging on a tree exposed the body of the one executed, and thus carried with it the curse of God (Nm 25:4; 2 Sm 4:12). In this way Jesus was cursed by being hanged on the tree of the cross for our sins (See Jn 19:31; Gl 3:13). Because of this sentiment, many Jews believed Jesus was a cursed man.

Chapter 22 22:1-12 These instructions deal with the very fibre of community. In loving one's neighbor as himself, one must look out for his neighbor's property. Even if one does not get along with his neighbor, he still has a responsibility to protect his neighbor's property. Failure to do such signals the downfall of society and opens the door for common thieves among neighbors. Woman's clothing: Anything that would blur the distinction between males and females was to be shunned in a society that sought to maintain righteousness before God. It is not said what determined either a man or woman's clothing. But if the clothing was identified by society to reflect the status of either a man or woman, then men and women should shun the parading themselves as the opposite sex. The prohibition here is against the one who is seeking to pose either himself or herself as the opposite sex. Parapet: This would be a battlement or railing to prevent someone from falling off a roof. Woven together: These laws, though they may seem frivolous to us, are given on the background of the Canaanite culture which Israel was to destroy from the land. The mixing of fibers in garments was probably a reference to Canaanite garments that were worn in respect of certain baals. 22:13-30 Evidence of the damsel's virginity: This was the bloodstained linens on which the man and woman had sexual intercourse the night of the wedding when the wedding was consummated. This was evidence that the woman was a virgin at the time of the wedding. The linen was kept by the father of the bride. If a husband sought to put away the wife that he had married because of passion, claiming that she was not a virgin at the time of the wedding, then the father could produce the evidence of the bloodstained linen. If she was proved to be a virgin, then the accusing husband would be punished, fined and could not put the wife away. If the woman was found to be guilty of immorality previous to the marriage, she was to be stoned at her father's house for she had brought disgrace on her father's house. A man is found lying with a woman married to a husband: In the case of adultery, both the man and woman were to be stoned. Engaged to a husband: Betrothal of a virgin to a man was as if she already had the man as a husband, for the bride price had already been paid (Compare Mt 1:20). She did not cry out: The evidence of the rape would have been the crying out of the woman in the city. If she did not cry out, then she was not raped but willingly committed

Chapter 21 21:1-9 Found slain lying in a field: This would be an unknown murder for which an offering had to be made for the nation. The murderer was unknown, and thus the people's responsibility was to find an open valley nearest to the city where the body was found. There a heifer that had never been worked in the field was to be offered. In this offering the people as a whole were declared to be innocent of the murder. In this matter the elders of the city functioned as a council to prepare the sacrifice, and the priests, the sons of Levi, would make final judgments and carry out the sacrifice (See 1:9-17; 16:18-20; Ex 18:13-26). 21:10-14 A beautiful woman: This would have been a woman from another nation (20:14,15), but not a Canaanite, for the Israelites were not to marry any Canaanite (7:3). Shave her head and trim her nails: This was a ceremony to manifest her total separation from the pagan gods and practices of the nation from which she came. Mourn: In order to show respect to the woman, she was allowed to mourn her parents for a month (See Nm 20:29). Have no delight: If the husband came to the point of having no care for the woman, he could not simply discard the woman to slavery. She had been exalted above her captive state, and thus was to be considered with the rights of the Israelite women. In this case divorce was tolerated in putting away the woman. 21:15-17 Polygamy is here tolerated in unique cases, but does not establish the law of God in reference to all domestic relationships (See Mt 19:8). Polygamous marriages are full of strife and jealousy, and for this reason polygamy should always be shunned. Unloved: In polygamist marriages, there are always those who are loved less. If the one who is loved less gave birth to the firstborn, the firstborn still had all the rights of the firstborn, regardless of the fact that the mother was loved less than the other wife (Compare Gn 48:22; 2 Kg 2:9). 21:18-23 Rebellious son: If a son could not be controlled by the parents, then it became the responsibility of the elders of the city to deal with the son. If the son was found to be stubborn and rebellious, it was the responsibility of the men of the

112 Deuteronomy 23,24,25 Dickson Teacher's Bible Commentary

some had hastily divorced their wives. Some uncleanness: Adultery, which was punishable by death (22:20,21), is not here indicated. Reference is probably to indecent behavior on the part of the wife. Bill of divorcement: The legal procedure was that the wife was to be officially divorced by the husband by giving her this statement that dissolved the marriage. If a woman was divorced twice, or divorced once and then became a widow, the first husband could not remarry her, for she had become defiled. God's original plan was one man for one woman (See comments Mt 19:7-9). 24:6-22 There are various laws given here that are necessary for normal social behavior. There are some principles that must be highlighted in reference to the poor. Nothing was to be taken as security for a loan from a poor person that would endanger his life. Therefore, the upper or the lower of the two millstones that were used for grinding grain was not to be taken as security for a loan for this would be destroying the livelihood of a person. If an outer garment for warmth was taken for security, it could not be kept overnight (See Ex 22:26,27; Am 2:8). The choice as to what was to be pledged was determined by the lender. In this context it is interesting to note that one is not simply to seek out the poor in order to help them. One is to make it easy in society for the poor to survive. For this reason no field, olive tree or vineyard was to be completely stripped of its produce during harvest. Something was always to be left for the poor who on their own would harvest for themselves. Kidnapping: The laws of God for Israel placed a great value on human life. Under the judgment of capital punishment, no one was to kidnap another. Leprosy: This term is used in Scripture to refer to various kinds of skin disease, though it is often used to report the serious disease of leprosy which was a decaying of the flesh. Because some leprosy was contagious, the Israelites were to obey all laws in reference to it (See Lv 13 – 14). Put to death for his own sin: This law enforces social accountability. The family would not be punished for the sin of one member of the family. This was a law that was common in many societies. But in Israel, the one who sinned was the one who paid the price for the sin (See 2 Kg 14:6; Jr 31:29,30; Ez 18:19,20).

fornication. In the field: If the fornication took place in the field, the cries of the woman could not be heard. Therefore, only the rapist was to be stoned. His father's wife: See 2 Sm 3:7; 16:22; 1 Kg 2:22; Ez 22:10.

Chapter 23 23:1-8 Assembly of the Lord: The males were to assemble before the Lord every year on Passover, Pentecost and the feast of Tabernacles. However, there were certain people who were to be excluded from the assembly of the Lord unto the tenth generation. Emasculation was the first reason for exclusion from the assembly because such mutilations of the body were often associated with Canaanite worship. An illegitimate person, or bastard, was also to be excluded from the assembly unto the tenth generation. Because of their hostile treatment of Israel at the time of their entrance into the land of Canaan, the Ammonite and Moabite were also to be excluded (See Is 21:14). The principle of these exclusions is based on the fact that God seeks conviction in His covenant with His people (Dt 18:13). The Edomite ... Egyptian: Exclusion extended to the Edomites and Egyptians only to the second generation. The Edomites were relatives to Israel (Gn 36:1) and the Egyptians preserved the nation of Israel for 400 years in their land (Gn 42). After the exclusion period to either the second or tenth generation, those who were excluded had to profess the covenant and laws of God that were the conditions upon which the covenant was based. 23:9-14 As a traveling camp of people who were making war against the Canaanites, God wanted to keep the camp of Israel sanitary (See Lv 15:16,17). For this reason laws were given here to keep the camp clean and prevent any nakedness among the people in the camp. They were thus to carry out the toiletries necessities of life outside the camp. 23:15-25 Holiness and righteousness were to characterize the camp of Israel. No immorality was to be found in the camp. The dog: The male prostitute. Interest: They were not to take financial advantage of one who had fallen on hard times (Ex 22:25; see Lv 25:35-37). Out of your lips: There were no written documents in Israel, and thus when a person spoke something, he or she was to be good for his or her word. In your vessel: When traveling, one could eat from the fields of others, but he could not harvest any fruits by putting extra into a vessel. Since the males were to appear three times before the Lord every year, there would always be those who would travel great distances to the place that the Lord had designated for the meeting of the Passover. The sojourners had to eat along the way from the fields of others because they could not carry with them sufficient food for such a long journey (Compare Mk 2:24).

Chapter 25 25:1-4 Because there were no prisons in Israel, special laws were given to protect those who were accused of crimes. All cases were to be brought before a judge or judges. Any particular case was to be tried before a judge and before the face of the accused. According to his guilt: This was a very important concept that was often stated in the phrase, "an eye for an eye and a tooth for a tooth." The judgment was to match the crime in that no criminal was to be punished with excessive stripes. This was a safeguard against punishment that might be carried out in the heat of the moment or by an angry crowd. Forty stripes: The punishment was never to exceed 40 stripes. The Israelites were so cautious about this that they would administer only 39 stripes just to make sure they did not go over the number allotted for punishment (See 2 Co 11:24). By administering just judgment, the humanity of the offender was maintained. Israel was reminded that re-

Chapter 24 24:1-5 The laws that God here gives in reference to divorce is to restrict their putting away of their mates for any reason, which seemed to be a common practice at the time. God hates divorce, and thus is not here encouraging divorce by these laws, but is restricting those who seek divorce for any reason (See Ml 2:14,16). These restrictions are based on the fact that

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gardless of one's sin, the offender was still a fellow Israelite. Not muzzle: Respect for life and kindness to all people were foundational principles of the law of God for Israel (See 1 Co 9:9,10). Greed must never be allowed to marginalize the poor of any society. The poor will always be in every society, but society as a whole must always seek to help the poor in some way. 25:5-10 Her husband's brother: The levirate law, or marriage, was a principle law of the ancient world. This law dated back to before the days of Abraham. The law is mentioned in the Code of Hammurabi, a king of the city of Babylon who reigned around 2000 B.C. The law was based on preventing a family name from becoming extinct (See Rt 4:5,10; 1 Sm 24:21; 2 Sm 14:7). In reference to Israel, the allotted land that was given to a family by God as an inheritance was not to be lost from the family. The principle of the levirate law that is explained in this context is based on this principle. When a childless widow brought forth children from the brother of her dead husband, the family inheritance was continued. The dead brother's brother had no claim to the family inheritance. The inheritance, therefore, would stay within the family of the dead brother and not be passed on to another family who was not of the genealogy of the wife or dead husband. The incorporation of this law for Israel illustrates that various laws of society that dated back for centuries were applied to Israel by God in the writing of the law for Israel. Some of the laws were not new to Israel. They were simply reinstated by Moses in order that Israel continue with those laws that could have been originally given through the mouth of prophets through whom God spoke before the giving of the law to Israel (See comments Hb 1:1). If brethren dwell together: The condition for the application of the levirate law was that the extended family had to be living together. Also, the widow of the dead brother had to be childless. Firstborn: Only the firstborn was to take the name of the dead father. If the man does not desire to take his brother's wife: The living brother could refuse to take the widow of his dead brother. But such was considered a dereliction of one's family responsibilities. If such were the case, the elders of the city had to be informed. If the man could not be persuaded to assume his levirate duties, then he had to symbolically manifest such before the elders of the city (See Rt 4). 25:11,12 By the genitals: This act on the part of the woman was an act against the posterity of a family through procreation. Her action, therefore, which is mentioned in the context of the levirate law, is an endangering action against the covenant rights of another man. Her action was to be dealt with harshly. 25:13-16 Differing weights: Corruption in society in the matter of buying and selling was a signal of the death of a society. Here the consumer was protected in that the seller was never to have dishonest measuring weights in his possession (See 2 Sm 14:26; Am 8:5). 25:17-19 Amalek: The Amalekites had taken advantage of the Israelites when they initially came out of Egyptian captivity (Ex 17:8-16). Because of this deplorable action on the part of the Amalekites in attacking the straggling weak of the na-

tion of Israel on their way to Mt. Sinai, they signed their doom from history (1 Sm 15:2).

Chapter 26 26:1-11 The offering of the firstfruits and the tithes acknowledged God as the one who blessed them with all things. Firstfruits: See Nm 18:12,13; Dt 18:4. With the offering of the firstfruits, they were to declare that the promise of God's covenant had been fulfilled. They also declared the great deliverances by which God brought them into the land. Aramean: Jacob is described as an Aramean, or Syrian, because his mother was from Aram Naharaim of Mesopotamia (Gn 24:10; Hs 12:12). He also lived many years in the house of Laban in Aramea (Gn 29 – 31). Rejoice in every good thing: After the ceremonies of bringing in the firstfruits, they were to join in a fellowship meal with the Levites and aliens who had joined themselves to Israel. Aliens: These were those who were converted to the God of Israel, and subsequently lived according to His laws. Throughout the laws given to Israel, the alien, or foreigner, is included to emphasize the fact that Israel was a nation of priests to the world. Though the Levites were a tribe of priests for Israel, the entire nation was to be "evangelistic" in the sense of reaching out to other nations concerning the commandments they had received from the one true and living God. They were thus to bring others into the hope of Israel for the coming Messiah. 26:12-15 The tithes: In the first and second years, the tithes were to be used for the feasts (14:22-27). The third tithe was to be given to the Levites and the poor (14:28,29). The worshiper must then proclaim before the Lord at the tabernacle that he had fulfilled the duties of the tithe (14:23; 15:20). Tithes were for the purpose of fully supporting the priests and Levites (Nm 18:21-32). Since the priests and Levites functioned on behalf of the people to serve the spiritual needs of the people and to maintain their focus on God, God instituted that they be fully supported on behalf of Israel. 26:16-19 Statutes ... commandments ... judgments: This is Moses' conclusion to the conditions of the covenant that God made with Israel. By stating the conditions in preparation for their entrance into Canaan, they could know when they broke the covenant by their disobedience of any specific law. Since Israel had accepted the promises of the covenant, then she had also accepted the conditions of the covenant. In Deuteronomy, this is the end of the legal matters of the covenant. From chapters 27 to 30 Moses focuses on exhortations in maintaining the covenant.

Warning Concerning Apostasy

(27:1 – 28:68) Outline: (1) Recited laws on Mt. Ebal (27:1-8), (2) Curses for disobedience (27:9-26), (3) Blessings for faithfulness (28:1-14), (4) Consequences of disobedience (28:15-68)

Chapter 27 RECITED LAWS ON MT. EBAL Now that Moses had given the terms of the covenant contract, it was time for the people to make their commitment to

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the contract. This procedure was according to ancient customs that were taken in reference to the establishment of covenants. When Israel came into the land, therefore, they had to ratify the covenant by stating the blessings in keeping the covenant and the cursings if they violated the conditions of the covenant. 27:1-8 Stones: This was a common practice among ancient people in reference to codes of law. The ancient Code of Hammurabi and Black Obelisk of Shalmaneser are examples of this practice. The purpose for making such stone inscriptions of the law was to signify the permanent conditions by which a society declared to conduct itself. Plaster: Since God did not want any cut stones for the construction of altars, the same applied here for the writing of the law. Thus a layer of stucco was to be applied to the stone. Before the stucco dried, the laws of the covenant were to be impressed in the stucco. The significance of inscribing the laws of a covenant in this manner was to preserve them for generations to come. As the fathers committed themselves to the law of God by the action of writing the law on a stone, the following generations would be reminded that the nation had made a commitment to keep the law of God. The Israelites of this immediate generation, therefore, were making a commitment for all the generations of Israel throughout their history.

In this action, the people called down judgment on themselves if they disobeyed the conditions of the covenant. All the laws that are mentioned in this context are stated throughout the law, and thus these became representative of all the laws of the covenant. In general, many of the laws that are stated here are laws that could be violated in secret and without the knowledge of others. The principle behind the mention of such laws was to direct the people's minds to focus on their own hearts (See Ps 139). Though they might think that they could commit sin in secret, and thus escape punishment, God knew their actions and would eventually hand down judgment.

Chapter 28 BLESSINGS FOR FAITHFULNESS 28:1-14 See Lv 26:3-13. If you will harken: A covenant with God first focuses on the blessings. However, if the conditions of the covenant were broken, the curses would be severe. In this case, obedience would bring blessings. If obedient, Israel would be blessed in victory over all her enemies. She would enjoy the fullness of storehouses. She would be established as God's holy people among the nations. God would take ownership of this nation that submitted to His laws. The principle that is taught here is that this covenanted nation could expect blessings when she conducted herself according to the moral principles of God.

CURSES FOR DISOBEDIENCE 27:9-13 Obey the voice of the Lord your God: This is contrary to the spirit of the idolatrous nations that Israel was to eradicate from the land. The thinking of the idolater was that his conceived god listened to the imagination of the worshiper. Therefore, the commandments of the idolatrous god were determined by the will of the worshiper. But in reference to Israel, it was God speaking His laws to them. They must listen to the One who originated the covenant, and who gave the laws. Neither the covenant nor the laws of the covenant were the invention of Israel. Moses' repetition of the blessings and curses of the covenant was an exercise to remind them that they were not the inventors of either the covenant or laws. The exercise reminded them that the God they served spoke from Mt. Sinai. They did not speak Him into existence by the imagination of their religious nature. Gerizim ... Ebal: The sons of Jacob's legitimate wives were to be stationed on Mt. Gerizim to pronounce the blessings. The sons of Jacob through his concubines were to stand on Mt. Ebal and pronounce the cursings. Reuben, who gave up his birthright (Gn 49:4), and Zebulun, Leah's youngest son (Gn 30:19,20), were placed in the group that was to stand on Mt. Ebal in order to make up six tribes standing on each Mountain. There could also be indicated in this division the geographical settlement of the tribes, for the tribes of blessing, with the possible exception of Issachar, settled in the southern regions of Canaan. The other six tribes generally settled in the northern regions, including Reuben and Gad. 27:14-26 The ceremony that is described here was different from the pronouncing of the blessings and cursings of the covenant. In this ceremony, the Levites pronounced only the curses for disobedience, then all the people were to respond.

CONSEQUENCES OF DISOBEDIENCE 28:15-19 See Lv 26:14-46. The curses proclaim the results of disobedience. If obedient, Israel would as a nation be blessed in victory over her enemies, with physical and spiritual prosperity. However, if they were disobedient, the blessings would be reversed. We must keep in mind that God was speaking nationally to a nation of people. Though individuals would enjoy the specifics of a national blessing in a nation that is obedient to the moral laws of God, they, as a nation, would also suffer the specifics of national disobedience. 28:20-26 The curses would affect both the physical and material areas of life of both man and animal. Man would be afflicted with disease and animals with plagues and drought. The punishment would be so great that they would be an example of horror to all the nations around them. Verse 25 is often translated "removed into all the kingdoms," but the better translation is "horror to all the kingdoms." In the midst of such great cursings, Israel would become the horror of the world and an example of what happens when nations forsake God. If we could apply these principles to nations today, we can understand that if nations violate the principles of social order that are within the laws of God, they cannot be blessed nations. When corruption, crime, disrespect for human life, and disrespect for one's neighbor rule in a society, that society cannot be blessed. It can only be cursed to be a horror to other nations. In reference to Israel, as the nations witnessed her blessing because of her obedience to her God, they would also clearly understand that Israel's digression into decadence would be evidence that she had forsaken her God. 28:27-37 The curses are intensified in these verses. The body of man would be physically affected with boils and the

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infections that come with plagues. They would suffer madness, blindness and frustration. Invading nations would eat their crops. The finality of the punishment would be that they would be taken into another land where another king would be set over them. There they would be in the midst of the idol gods of their captors. 28:38-48 The curses of plague and famine would bring Israel to her financial knees. She would become a devastated nation living in a land ravaged by plague and famine. She would become a nation stricken with poverty, the opposite of the land of milk and honey into which she was about to venture when these words were spoken. The reason for these curses would be that in the future Israel would give up on God, and thus, God would give up on them and hand them over to their enemies. 28:49-57 Their disobedience would cause them to circle around socially to become that from which they were delivered. They were delivered out of the bondage of Egypt, but they would again be brought into the bondage of the Assyrian and Babylonian kingdoms, which kingdoms were only minor kingdoms at the time these curses were stated. When these invading forces would eventually approach unto the poverty stricken Israel, the Israelites would resort to the lowest behavioral actions of life in order to survive. In their state of devastation and moral degradation they would resort to cannibalism. They would behave as animals with one another in order to survive. The disgusting description here of what they would eventually become should shock them and others into realizing what happens to societies when men forsake the law of God. When depraved men have no conscience toward God, they digress below animal behavior with one another. 28:58-68 The curses were a prophecy of what God knew would eventually happen in the history of Israel. However, because He knew such would happen does not mean that He predestined these events. His foreknowledge does not necessitate predestination. Israel could make a choice concerning their future. They could choose to obey, and thus continue to enjoy the blessings of the covenant. However, if they chose to disobey, they were condemned to suffer the consequences of disobedience. The nature of the curses that are mentioned here is a reversal of the blessings. They escaped the plagues of Egypt through obedience, but they would suffer plagues because of disobedience. Because of obedience they multiplied in Egypt (Ex 1:12), but their disobedience would result in the decimation of their population to a remnant. Obedience brought the blessing of the promised land, but disobedience would send them as captives into a foreign land. Obedience brought them together as a nation, but disobedience would scatter them throughout the nations. Finally, the nations would even reject them as slaves. As Bible students we stand aghast at the consequences of Israel's disobedience. We thus wonder how a nation could fall to such a low moral level after having experienced the greatness of God. The answer is simple. They forgot the law of God. By the time the consequences that are mentioned in this chapter began to play out in their history, they were totally ignorant of the law of God. They had no Bibles that were

distributed among the tribes. There were no Bible classes or lectureships. The situation became so bad that there was no known copy of the Torah in all the land of Palestine by the reign of Josiah. It was only when some renovations were being made on the temple in Josiah's reign that a copy of the law was discovered. When Josiah read it, he was terrified when he read these words. He subsequently initiated a total restoration in Israel, beginning with the killing of all those who presumed to be priests of God, but were themselves totally ignorant of the word of God. The historical lesson is clear. When God's people become ignorant of the word of God, they will lead themselves away by seeking to be like the religious nations around them. The only way to prevent apostasy, therefore, is to be a people who are continually studying the word of God. Leaders who do not focus the people's mind on the word of God, but on emotions and feelings instead of the word, are those who are leading the people astray to serve false gods. It will be a terrifying thing to stand before God in judgment totally ignorant of His word.

The Renewal Of The Covenant

(29:1 – 30:20) Outline: (1) Remember the past (29:1-9), (2) Warnings against hypocrisy (29:10-29), (3) Blessings in keeping the covenant (30:1-20)

Chapter 29 REMEMBER THE PAST 29:1-9 In order for Israel to swear an oath to the covenant, chapters 29 and 30 restate representative portions of the conditions of the covenant. Words of the covenant: Though in the Hebrew text this verse is the last verse of chapter 28, the meaning here seems to make the verse refer to the words that Moses is about to write. Horeb: The covenant that was made at Mt. Sinai (Horeb) is renewed here before the nation went into the promised land. Moses began by reminding Israel of three specific blessings in the past. These were Israel's deliverance from Egypt, God's provision for them during the wilderness wandering, and Israel's victories over Sihon and Og.

WARNINGS AGAINST HYPOCRISY 29:10-29 Those who are not here with us this day: Those twenty years old and older who had rebelled 38 years before by not taking the land immediately, were not here present at the time these words were spoken. They had died in the wilderness. But the new generation of all the Israelite families, the servants and aliens, were present for the taking of the oath to renew the covenant at this time. Those yet unborn in the future were also taking the oath by their living families. It was as if the posterity of all Israel for all time was making a commitment to God's covenant until the Messiah came. Idols ... the gods of these nations: This is the natural result of a religious people who forget the word of God. This was the primary threat to Israel. The nation would eventually become ignorant of the word of God, for the priests would fail to be diligent to keep the word of God before the people. As a result, the people would easily adopt the concepts and practices of the gods of the nations around them. They would eventually come to

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the fulfillment of the statement of Hosea 4:6. "My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me; because you have forgotten the law of your God, I also will forget your children." Ignorance of the word of God is something that people bring upon themselves. Idolatry easily follows ignorance of the word of God. Because of the ignorance of the word of God people lead themselves away from God by creating of gods after their own imagination. If the history of Israel proves anything, it proves that an entire nation of people can become idolaters by forgetting the word of God. Because they forsook the covenant of the Lord: Though Israel in the time of their ignorance would not understand why they were suffering, the pagan nations around them would. These nations would remember that Israel was blessed by "their God" when they kept His word. But they were cursed by "their God" when they became ignorant of His will. Though the pagan nations worshiped their false gods, and lived in godless societies, they continued in their circumstances as such nations would under their own direction. However, Israel was different. The curses of Israel were intentionally and specifically brought upon them by God because they had forsaken the conditions of the covenant that God had made with them. No specific curses were given to the pagan nations if they forsook the will of God. But curses were given to Israel, which meant that Israel had to suffer the consequences of their sin because they had been allowed to have a special relationship with God. The point is that as the blessings manifested the existence of God as the only true and living God, the cursings also manifested the existence that the God of Israel was displeased with them. The cursings were the fulfillment of the prophecy of this book. The nations around Israel certainly understood this. The secret things: Since the things not revealed by God are unknown to man, Israel must live by that which has been revealed. There is no sense in frustrating one's self about that which has not been revealed. One should busy himself with that which has been revealed. Those who seek for that which is not revealed are foolishly contradicting the principle of this scripture. Only God knows the future. Knowing the future is not for man. We thus know when one is not from God when he frustrates himself and others by hopelessly predicting the future, which alone is God's business.

answers the question as to why after the Assyrian and Babylonian captivities Israel developed the ministry of the scribes. Scribes were men who dedicated themselves to making copies of the Old Testament books. The production of the Septuagint and communities as the Essenes, who dedicated themselves to making copies of the Old Testament Scriptures, all came after their return from Babylonian captivity. The reason for this was that Israel had learned well her lesson of being rejected because of her rejection of a knowledge of God and His word (See Hs 4:6). In order to have copies of the word of God readily available throughout the land, copies were made to be read in every synagogue they built after the Babylonian captivity. No longer would there be few copies of the law throughout Israel. Unfortunately, at the time these words were written by Moses, they were taking for granted the privilege of having the law written and accessed only by the priests and Levites, whose responsibility it was to teach the people. Circumcise your heart: This spiritual circumcision would be a restoration of the covenant because of their restoration to obedience from the heart. Their obedience would again result in their prosperity, but curses on all their enemies. Their repentance would bring them back from Babylonian captivity and restore the nation to the land. However, within these words Moses was certainly looking toward a time of spiritual restoration when the Messiah would eventually come to make a new covenant with the house of Israel and the house of Judah (See Jr 31:3134; Ez 36:26-28; Rm 2:28,29; Cl 2:10,11). 30:11-20 Not hidden ... nor is it beyond your reach: They could never complain that the law was too difficult to understand or hard to implement in their behavior. All that God requires of men to do to be saved takes no scholar to understand and apply. For this reason God holds each man individually responsible for his own eternal destiny. With obedience there is life and good. With disobedience there is death and evil. There was nothing difficult about this for Israel to understand. They had been given free choice, and thus, if they chose death and evil, they would be held accountable. Choose life: The final exhortation is to make a free-moral decision to choose that which will bring life and good. For He is your life: No better words could be used to conclude the preceding exhortations. When one stays close to God, he will have life. No eternal life exists outside the presence of God. Therefore, one must choose to come into and continually stay in the presence of God in order to maintain eternal life (See comments 2 Th 1:6-9). Since only God is eternal, then Scripture concludes that only those who choose to cleave to Him will enjoy eternal existence in His presence (1 Jn 5:11). It is imperative, therefore, that one discover how to come into an eternal relationship with God. This is only possible by going to God through His word.

Chapter 30 BLESSINGS IN KEEPING THE COVENANT 30:1-10 When all these things have come upon you: This is in the language of not being a prophecy or a probability, but a certainty. All the cursings would come upon them because of their disobedience. The verb tense of the statements in the text, therefore, emphasize a warning to the people. Since the cursings would be inevitable, then they must struggle to see how long they can prolong the blessings by their obedience. Turn your captivity: If disobedience brought disaster and exile, then repentance would bring renewal and restoration. If ignorance of the law resulted in their creating of gods after their own imagination, then knowledge of the law would restore their commitment to the one true and living God. This

The Final Counsel Of Moses

(31:1-29) Outline: (1) Charge to the people (31:1-6), (2) Commissioning of Joshua (31:7,8), (3) Reading of the law (31:9-13), (4) Warnings concerning the future (31:14-29), (5) The song of Moses (31:30 – 32:43)

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understand that apostasy is only one generation away. By understanding this nature of people, one can take measures to prevent or delay apostasy. The legacy of leaders is established by the faithfulness of their lives. Joshua's legacy would be one where he made a firm commitment for his family to serve the Lord (Ja 24:15). Write this song for yourselves: The purpose of the song was to communicate the words of God in song to the people. They could memorize the song, and thus continually have on their lips the word and will of God. 31:24-29 Writing the words of this law in a book: There is no reason to question this statement. Regardless of the many assumptions that others wrote the book of the law, all such assumptions must deal with this clear statement that Moses was the writer. Ark of the covenant: Because the structure of the ark contained the commandments of the covenant (the ten commandments written on stone), it was known as the ark of the covenant. Witness against you: The words of the written law, the Torah, were placed beside, not in, the ark. In this way it would continually be a witness of the sin that Israel would commit.

Chapter 31 CHARGE TO THE PEOPLE 31:1-6 The end of Moses' life had come. He could not lead the people into Canaan for two reasons. (1) I can no longer go out and come in: Moses was at this time 120 years old. He was one who had experienced a phenomenal number of events, from the Egyptian palace to the east banks of the Jordan River. Nevertheless, he confessed here that he was too old to enter Canaan to be with Israel throughout the coming years of war with the Canaanites. (2) You will not go over: This banishment of God from crossing the Jordan came as a result of his earlier sin at Meribah (see 4:21,22; Nm 20:12). Joshua: This was the new leader, the one who had been with Israel from the days of the exodus from Egypt (1:38; Nm 27:18-23). Joshua did have the physical vigor to fight with the army of Israel to take the land. Sihon ... Og: These kings and nations were the greatest that Israel would face. Israel's victory over them was God's guarantee that they would defeat any other nation within the borders of Canaan (See 2:32 – 3:10).

COMMISSIONING OF JOSHUA 31:7,8 Be strong and courageous: This public commissioning of Joshua was not only personal for the benefit of Joshua, but it was public for all the people. The commissioning was an indirect encouragement for the people to remember the promise of God that they take the land, and to be assured that He would always be with them. It would be God who would fight for them. He would physically empower every soldier of Israel. He proved such in the past by giving them victory over all the nations who resisted them during their journey to the banks of the Jordan.

The Song Of Moses

(31:30 – 32:43)

The last verse of chapter 31 should be the introduction to the following song of Moses. The song was to be memorized by the nation and sung while they were in their homes. Since it was to be sung throughout the generations of Israel, it was written in a style as if it were sung by those who lived centuries after this writing. The reading of the law was every seven years when they gathered as a nation during the feast of Tabernacles. The purpose of both the reading of the law and the singing of the song was that when they fell into apostasy, they could not claim ignorance of the law, for the song reminded them of God's will. As long as the Levites and elders fulfilled their duty, they would be taught the law of God, and thus prevented from falling into ignorance of the law (See Hs 4:6). Unfortunately, the spiritual leaders failed in their responsibilities to teach the word of God to the people, and thus the people eventually forgot the law and the singing of the song.

READING OF THE LAW 31:9-13 Read this law: In the seventh year when there was the release of all those who had given themselves to the bondage of another because of debt (15:1-15), at the feast of Tabernacles (16:13-15), they were to publicly read the law of the covenant to the people. It was the responsibility of the Levites and elders to perform this reading in the ears of the people. All Israel: For six years only the males were obligated to attend the feast of Tabernacles. But for the seventh year at the feast of Tabernacles, all Israel, men, women, children and aliens, were to attend the reading of the law. Since all the inhabitants of the land enjoyed the benefits of the covenant, then everyone needed to be reminded why they were blessed.

Chapter 32 THE SONG OF MOSES 32:1-14 Heavens ... earth: These are called upon to give witness to the covenant between God and Israel. Drop as rain: The teaching of God brings forth fruit when it falls on contrite hearts. The Rock: God is the stability of Israel and for all who will conform to His teachings. These teachings are perfect because they are the reflection of His perfect character. Has He not made you: This is the interrogation of the apostates. Since God made them, then certainly it is God they must follow. Their rebellion would be the indication of their ingratitude. He separated the sons of Adam: Nations were created by God when He separated the descendants of Adam. Jacob (Israel) then became the possession of the Lord. They were His own people. As His people, He watched over them

WARNINGS CONCERNING THE FUTURE 31:14-23 This exhortation to Moses and Joshua took place at the tabernacle where God communed with the leaders of Israel (Ex 25:22; 29:42; 30:36). The purpose for this direct encounter with the Lord by Joshua was to reconfirm his commissioning. Words were earlier spoken to commission him, but here the words were confirmed with action by the direct communication of God with Joshua. They will forsake Me: In order for Joshua to lead a stiffnecked people, he had to understand the inevitable apostasy that awaited the nation in the years to come. With such understanding, all leaders need to

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Assyrian captivity of 722/721 B.C., the northern kingdom of Israel was scattered among the nations. In the Babylonian captivity of 586 B.C., the southern kingdom was also scattered among the nations. Our hand is triumphant: The enemies of Israel might make this statement in their conquest of Israel. But the fact would be that God worked through the enemies of Israel in order to judge Israel. The Assyrians and Babylonians were the proxy judges by which God punished Israel for her rebellion. 32:28-33 O that they were wise: The enemies of Israel would boast in their conquest of Israel, not knowing that it was God who empowered them to carry out His judgment against Israel. Because they did not know that it was God working in their insufficient armies to judge Israel, they themselves would suffer the judgment of God and come to their ruin because of their arrogance. Sodom ... Gomorrah: The enemies certainly did not conquer Israel because they were morally superior to Israel. They were morally depraved and idolatrous nations. They could conquer Israel only by God's help. 32:34-43 Once judgment had been rendered to Israel through their destruction by their enemies, then the Lord would have compassion on them. He would manifest His compassion by the destruction of Israel's enemies. Once Israel had been brought to her knees in captivity, she would again be restored. But she would be restored because of her repentance. The rock: These were the false gods in which Israel trusted. Belief in these gods took them into captivity. I will render vengeance: The Rock of the one true and living God would render vengeance on those nations who took pride in their conquest of His people. Because the nations did not understand that it was God judging Israel through them, they themselves would suffer the vengeance of God. Rejoice with His people: All must rejoice in God's righteous judgment of Israel and His just vengeance on the enemies of Israel. God shows both justice and mercy. He justly punishes disobedience, but shows mercy to His people in times of repentance. He is just both in His judgment and in the salvation of His people (Is 45:21).

during their wilderness wanderings. Israel became the adopted child of God who cared for her. Apple of His eye: God closely looked upon Israel with care, and thus the reflection of Israel could be seen in the pupil of God's eye. The Lord alone did lead him: Israel could not claim any self-determination in becoming a nation and power to conquer her enemies. No god they could have created after their own imagination could have delivered and developed them into the nation they were at the time these words were written. The high places: God had exalted them to rule over the occupying nations of Canaan. 32:15-18 Jeshurun: Or, "upright." This may be something as a nickname for Israel since it is derived from the same Hebrew word that is translated "Israel." The name is used ironically here in that God ceased to show favor toward them because the "upright" became unrighteous. Strange gods: Israel did not forsake being religious. They insulted the graciousness of God. They not only went after the gods of their own creation, but after the gods of other nations. They turned from the God who revealed Himself from heaven to the gods that were revealed to them by the Canaanites. Their behavior would be a humiliating blow to God who adopted this rejected child of the wilderness. Sacrificed to devils: This word is used only one other time in the Old Testament. In Psalm 106:37 David wrote, "They even sacrificed their sons and their daughters to devils ...." We would assume that those who were reading this song for the first time cringed when they heard these prophetic pronouncements of what their descendants would eventually do. Gods that recently appeared: They dreamed up gods that even those who were first hearing these words, "their fathers," had not and could not conceive in their minds. In ignorance of the word of God, there is no limit to which the human mind can digress. 32:19-27 I will hide My face from them: Since the children left their Father, the Father would not be found by the children. Since they wanted to go their own way by creating their own gods that approved of their wicked behavior, God would allow them the freedom to go (See comments Rm 1:24-28). Provoked Me to anger: Since Israel counted as god those who were no gods at all, He was stirred to unleash upon them the curses that came with their disobedience to the laws of the covenant. If they desired to live like savage barbarians according to the desires of their lusts, then God would allow them the opportunity. However, they would have to pay the price for giving up a knowledge of God. A fire is kindled: God did not leave them without curses for their disobedience as He did with other nations who simply reaped what they had sown. God specifically brought on them the curses that were pronounced in this book because Israel as a unique nation was in a covenant relationship with God. Hell: The word here is "Sheol," the grave, not the eternal punishment of hell. Mischiefs ... arrows: God would be direct in His punishment in time. At the end of time, He would hand down the destiny of eternal hell that the disobedient would eventually endure for their sins. But the judgment in time would be that they endure the invasion of foreign armies, as well as the inward struggle against disease and famine. I will scatter them: Through the

Moses' Final Charge And Farewell

(32:44 – 33:29) Outline: (1) Closing exhortations (32:44-47), (2) Preparation for Moses' death (32:48-52), (3) Final blessing (33:1-29), (4) Death of Moses (34:1-12)

CLOSING EXHORTATIONS 32:44-47 Both Moses and Joshua are given credit for writing and delivering the song to the people. Joshua: Hoshea was Joshua's original name. It was changed to "Joshua" ("the Lord is salvation") by Moses (Nm 13:8,16). All Israel: Unless the entire nation submitted to the principles of the song, they would fall soon into apostasy. The reason they all had to give heed to the words was to prevent the next generation from falling away. The words of the song were essentially life for them, for if they forgot the word of God, in their ignorance they would be rejected by God (Hs 4:6). This all happened, and thus the prophecies of such made God's judgment just.

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(See Ja 19:47; Jg 18:27). Naphtali: This tribe would be favored by nature because they settled in the north near the Sea of Galilee. Asher: This tribe was blessed with great prosperity. Asher would grow into a populous tribe and enjoy great popularity. Though the tribe settled in the northwestern part of the land, they would be a strong tribe to buffer Israel from any invasion from the north. 33:26-29 God is here pictured as the help of Israel who comes to her rescue in times of trial. Israel was the dwelling place of God on earth because the prosperity and religious nature of the people manifested His presence. The protecting arms of God are always around Israel, even while she digresses into sin. Because of the uniqueness of God, therefore, Israel was unique among the nations. Though the enemies of Israel would seek to destroy her, through the help of God, Israel would occupy their high places. Israel would bring down the deistic imaginations of the cultures she would depose from Canaan. God would thus be Israel's refuge and support, the supplier of her every need.

PREPARATION FOR MOSES' DEATH 32:48-52 That same day: The departure of Moses from Israel was on the day that he delivered the message of the song to Israel. God summoned him to Mt. Nebo, a mountain no one now knows. Abarim: This was probably a range of mountains of which Nebo was one of many peaks. See the land: Though Moses was not allowed to enter the land because of previous sin at Meribah, he was allowed to see the land (See Nm 33:37-39).

Chapter 33 FINAL BLESSING 33:1-5 A spoken blessing had the binding power of a written last will and testament (See Gn 27:34-38; 49:1-27). In this context Moses blessed the children of Jacob before he died. All the tribes were blessed except Simeon who was eventually absorbed into the tribe of Judah (Ja 19:2-9). Though in the third person, the blessings came from Moses. The blessings were an exaltation of the goodness of God toward His people throughout the centuries of their past. Angels attended unto the work of God among men. God was King of Israel when the covenant was made and the law was given to Israel. His plan was that He remain their only king until the coming of King Jesus. Unfortunately, after a little over 400 years from this date, Israel would ask for a king on earth that they could see, and to whom they could submit. 33:6-25 A comparison between the blessing of Moses here and that of Jacob in Genesis 49:1-27 is significant. The comparisons show that while some tribes continued their spiritual weakness, others transformed into being great tribes to the glory of God. Reuben: Reuben would not vanish as a tribe but would grow into a great company of people. Judah: Since Judah would eventually comprise the southern kingdom of Israel, in the future he would be received back into the fold of the other tribes of Israel after the Babylonian captivity. Levi: As keepers of the judgments of God (Thummim and Urim), Levi was scattered among the tribes for priestly functions, and thus blessed in his work to keep the tribes close to God. During the events of the golden calf at Mt. Sinai, Levi remained strong for God (Ex 32:26-29). However, at Meribah he was tested, and failed in his tribal leadership (6:16; Ex 17:1-7). Nevertheless, he would continue to exercise his duties of instructing Israel in the law and carrying out the sacrifices for Israel. Benjamin: God would dwell with this tribe because Benjamin would bear God upon his shoulders. God would be the headship of this tribe throughout her history. Joseph: Ephraim and Manasseh, the sons of Joseph, were the tribal extensions of the seed of Joseph. These two tribes would grow into great military strength, Ephraim becoming the predominant tribe of Israel. Zebulun ... Issachar: These two tribes share a blessing. Zebulun was the seafaring tribe and Issachar was one of agriculture. They would use their religious celebrations as opportunities for commercial negotiations. Gad: Gad was blessed because he became a strong military force. This tribe chose the fruitful pasture lands east of the Jordan (Nm 32:1-5). Dan: He was known for sudden and devastating military attacks against the enemies of God

Chapter 34 THE DEATH OF MOSES 34:1-8 Mountain of Nebo: Pisgah would be the top edge of Nebo. Before his death, and possibly through the surreal exposure of a vision, Moses was shown the land of promise to which he had struggled for forty years to lead a nation to possess. Though unable to enter the land because of previous sin, he was granted the privilege to see the destiny of his labors, a land that flowed with milk and honey for the people of God. It was surely a magnificent experience for a 120year-old servant who had labored well to mediate for God to bring the Messiah into the world through a people with whom He made a covenant. He buried him: What more precious thing could happen to a faithful servant of God than to be buried personally by God. It was an unknown grave since Israel would surely have idolized the grave by making it some religious shrine. It has never been in the plan of God to have tombs worshiped by His people. For this reason, there are no known tombs today where great leaders of God have been buried. From what happened in the case of Moses, therefore, we would assume that God does not want shrines built for those who are His leaders. It is better for them to be buried in obscurity in order that our minds focus on God, not man. When men build shrines for their religious leaders, they will make gods out of their dead leaders. They will take their focus off God and place it on man. His eye was not dim, nor his natural vigor abated: The physical strength of Moses in his old age was a miracle of God to all who witnessed the continued preservation of his body throughout the years. Since his physical body maintained its vigor, we would assume that he did not die a natural death. His spirit was taken by God at the time He determined He should die. As Jesus gave up His spirit as a free-choice of death, so Moses relinquished his spirit into the hands of the Father of our spirits. When Moses had fulfilled his destiny of leading the nation of Israel to the banks of the Jordan River, it was time for him to go to his eternal home.

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34:9-12 When Moses died, the fact that the nation did not go into chaos was proof that he had focused the attention of the people on God, not on himself. Moses was not some dictator who controlled the people by the power of a military. The fact that he led a people for forty years without becoming a dictator of the people is evidence that his leadership was from God. It is also evidence of the godly character of Moses. When men have absolute power over a people for a great length of time, they are corrupted by the power. But the fact that Moses did not become a corrupted dictator who was obsessed with power, is evidence that God actually spoke to him. Moses thus walked in the fear of God, having experienced all the marvels that God worked in his sight. For this reason, he focused the people on God, not himself. When a people are focused on God as their leader is so focused, the passing of the heads of state makes no difference in the peoples' obedient relationship with God. It is the goal of every leader for God, therefore, to focus the minds of the people on God, not man. There has not risen a prophet in Israel like unto Moses: It could be added that no leader in the history of mankind, other than the Lord Jesus Himself, has been a leader among people as Moses (See 18:15-19; Nm 12:6-8). Herein again is evidence that God actually spoke to Moses. Without the strength of a military, no man of his own power could have led a people out of the captivity of another nation and into the freedom of their own land as did Moses. But this is exactly what Moses did. If we

thought as mere men, we would wonder how one man could do such a thing. The fact that one man on his own without a military did what God did through Moses is evidence that God was with Moses. Nothing has ever happened as this in the history of mankind. The uniqueness of Israel's deliverance from Egypt will always stand as evidence of God's work among men, and specifically, in the life of Moses. There is no logical answer to the phenomenon of Israel's deliverance from Egypt if we discount the work of God in the life of Moses, as well as in the lives of the Israelites. The birth of the nation of Israel will always stand as an historical miracle for both the existence of God, as well as the intervention of God in the lives of men. The nation came into existence because of the work of God among men, and it was sustained in the land of promise because of His providential care. These final words of Moses conclude the Pentateuch. These words were written to preserve Israel until the coming of the Messiah. Because Israel went through several apostasies, other books of history as Joshua and Judges were written. When the nation was in the final years of their history before going into the captivities of Assyria and Babylon, the prophets spoke and wrote in order to preserve a remnant from the captivities. However, in reference to their faith and civil laws, the books of Genesis through Deuteronomy remained the law and foundation of their faith. If they forsook the law of God, it was an indication that they had forsake faith in God.

Joshua

WRITER

Joshua was initially chosen to be the representative of his tribe, the tribe of Ephraim (Nm 13:8,16). He was later chosen as one of twelve spies who were sent out to spy out the land of Canaan immediately after Israel received the law on Mt. Sinai (Nm 13:8,16). He manifested his military skills when he led in Israel's battle against the Amalekites (Ex 17:9). After Israel was condemned to 38 years of wandering in the wilderness, he worked as Moses' assistant (Ex 13:8; 24:13; 32:17; Ja 1:1). He was placed in charge of the tabernacle when idolatry led to God's threat to destroy the nation (Ex 33:11). He was loyal to Moses and his command because he realized that Moses was God's authority on earth (Nm 11:24-29). As the Spirit-led successor of Moses (Nm 27:18), he was commissioned directly by God to lead Israel in the conquest of Canaan (Ex 17:8,9; Dt 31:14,23). Throughout the years of conquest, he manifested true loyalty to God and the covenant that God had established with Israel. According to Josephus, Joshua was approximately 85 years old at the time he assumed the leadership of Israel. After successfully leading God's people in their initial and national conquest of Canaan, he died when he was 110 years old. He was buried at Timnath Serah in Ephraim (Ja 24:29,30). The traditional date of writing is somewhere around 1375 B.C. After the years of conquest of Canaan, the

The writer who was inspired by the Holy Spirit to write this book is commonly assumed to be Joshua, Moses' assistant (See 24:25,26). However, there has been some controversy concerning Joshua's authorship, as well as the date when the book was initially written. Though several theories have been given as to who wrote the book, no one theory has been accepted by a majority of scholarship. Regardless of whether we may not come to any conclusion concerning the human authorship of the book, one thing is true. The writer was inspired by the Holy Spirit. This fact is clearly indicated by the nature of the book and its historical accuracy in reference to archaeological discoveries and its place in Jewish history. In reference to Jewish tradition, the Talmud assumes that Joshua wrote the book, though it is believed that Eleazar and Phinehas provided the closing words in reference to the death of Joshua. Since some parts of the book were obviously written after the death of Joshua, it is assumed that other authors participated in the final words of its content. The name Joshua means, "the Lord will save." The Greek equivalent of the name is "Jesus" (See At 7:45; Hb 4:8). The name sometimes takes the form of the name Hoshea (Nm 13:8). Joshua was the son of Nun and from the tribe of Ephraim (Nm 13:8).

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DATE

sometime immediately after the close of the military victories that led to the possession of the land. This period began at the time of the crossing of the Jordan around 1400 B.C. to the time when the tribes settled in their possessions. Bible students have assumed that this was a period of 20 to 25 years. This was about the duration of time of a person who could go to war. These warriors who conquered the land had the responsibility, therefore, to communicate the stories of their conquests on to the next generation.

book was written in order to give Israel a reminder of the history of their battles in order to possess their inheritances of the land of promise. Since Israel could not have done what they did in conquering the promise land, God led them through almost two decades of military struggles against the Canaanites in order that they appreciate the land. The recording of these battles was to remind generations to come that Israel's possession of the land came with great military struggle. The book, therefore, was written after Israel had rest in the land,

Have I not commanded you: Joshua's command to lead Israel was not based on his personal ambitions. His leadership was sanctioned by God, for it was God who commissioned him to lead Israel in her efforts to take the land. Be strong: When one realizes his God-given destiny, he is strengthened to carry out that destiny. Therefore, God challenges us to discover our destiny to do His work through our lives. With this discovery comes strength and fearlessness. We live our lives according to God's will when we realize that God has given us the gifts to accomplish our destiny. We are able to focus our lives on our destiny without being deterred. One who has discovered his God-given destiny knows that God is with him as he lives according to the will of God. In our assurance that God is with us, we are able to overcome opposition by the power of God working in our lives (See Rm 8:31,37; Ph 4:13).

Entrance Into The Promised Land

(1:1 – 5:15) Outline: (1) God charges Joshua (1:1-9), (2) Preparations to cross the Jordan (1:10-18), (3) Sending of the spies (2:1-24), (4) Crossing the Jordan (3:1-17), (5) Erecting the Gilgal memorial (4:1-24), (6) Preparations for the Canaan conquest (5:1-15)

Chapter 1 GOD CHARGES JOSHUA 1:1-9 Go over this Jordan: This is a transition command, one that indicates a change in the history of Israel. Israel had fought defensive wars to come to this point. Now they were about to fight offensive wars to take the land. I have given to you: This was the promised land that had already been given to Israel (Gn 12:1-7; 13:14-17). However, God would not do for them what they could do for themselves. With His help, they had to take the land from the hands of the Canaanites. The land included everything from east of the Euphrates River to the shore of the Mediterranean Sea. It included the land of the Hittites to the north that extended into Asia Minor. It extended south into the Sinai Peninsula. Israel never occupied all this land throughout their history. However, during the reigns of David and Solomon most of the land was brought under tribute. The extent of the land that was promised manifested God's lavish gift to His people. They could grow as a nation and populate the land as long as they remained faithful to His will. As I was with Moses: The passing of the great leader, Moses, did not mean that God would cease working through His designated leadership of Israel. The nation of Israel was not built around a strong leader. It was built upon the leadership of God who worked through chosen men. The passing of leaders, therefore, did not mean the passing of the strength of the nation of Israel. This is an evidence that the nation of Israel was produced and sustained by God. Nations that are built on the powerful leadership of one man usually dissipate when the leader dies. Observe ... the law: The law was the writings of Moses that the Jews referred to as the Torah. Obedience to the law was the condition for the continued existence of the nation of Israel. As long as they were obedient to the will of God, they would remain as a nation in the land. Meditate on it: God's leaders make a special effort to think on God's word every day. Their minds must not be so busied with the things of the world that they do not have time to think on God's word.

PREPARATIONS TO CROSS THE JORDAN 1:10-18 Prepare provisions: It was now time in the history of Israel that the manna and quail cease. When they crossed over the Jordan, God stopped the supply of the manna and quail. God had proved that He was for and with them during the wandering in the wilderness. But now it was time for them to provide for themselves. They would live off the spoils of their victories during the years of conquest, and then plant and harvest when they finished taking the land from the Canaanites. Reubenites ... Gadites ... Manasseh: Reuben, Gad and half the tribe of Manasseh had been given land possessions east of the Jordan (Nm 32; Dt 3:12-20). It was now time for them to keep their promise to send their fighting men with the rest of the army of Israel in order to take the land. All that you command us we will do: Joshua called on the three tribes to be loyal to the commandment of Moses. In this context, they responded by pledging their loyalty to Joshua in order to keep their commitment to Moses.

Chapter 2 SENDING OF THE SPIES 2:1-24 Spy secretly: Contrary to the purpose of sending out the spies 40 years before when they sinned by questioning the commandment of God to immediately take the land, the sending of the spies here was proper military strategy. God's command that Israel cross the Jordan assumed that Joshua was now to proceed with the wisdom of a military leader in order to

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conquer the land. Rahab: We must also assume that the sending of the spies gave an opportunity for Rahab and her family to be discovered and saved because of her faith (See Js 2:25). Harlot: We must keep in mind that the Hebrew words for a "female innkeeper" and "harlot" were the same (See 6:2225). We have heard: The reputation of Israel had preceded them. What is unique about Rahab was that the work of God among the Israelites produced faith in Rahab. Her faith would be her legacy (See Hb 11:31). And because of her faith, she worked to save the spies (Js 2:25). Her faith placed her in the lineage of the Messiah to come (Mt 1:5). But did Rahab tell a lie for the sake of the lives of the spies? She knew they came from the Israelites and were returning to them. However, she did not know the immediate directions from which they came, though she knew that Israel was camped on the east side of the Jordan. We must keep in mind that she is just beginning her walk of faith, though still lingering with her life-style of the past. We must also remember that a greater law of God here superseded the possible lie. The preservation of the spies and Israel's taking the land was of greater importance than the lie. What her lie manifested was her choice to align herself with the people of God and not the people of Jericho. In doing this, she exposed herself to execution if it was discovered by the king of the city that she had lied. A token of truth: Rahab had demonstrated her faith by saving the spies. She was literally saved by works in that a token of truth was established that she and her family would be saved from the destruction of the Israelite army. The scarlet thread was the token of her faith and works, and the signal that the spies were good to their word. The Lord has delivered into our hands all the land: What a contrast to the report that was given by the spies who returned from the land almost 40 years before. These spies were men of faith. They reported what God had said before, that when the inhabitants of the land heard of God's great work through the Israelites, the heart of the people would melt (Ex 15:15; 23:27; Dt 11:25). When the spies saw that the people of Canaan quaked before the Israelites, they knew that the land had been given to them. They gave no report on the greatness of the walls of Jericho or the strength of the army of Jericho. Such things had no significance when compared to the fact that the local inhabitants were afraid of the Israelites, as well as their trust that God was on their side.

who do not separate themselves from the affairs of the world (See Ex 19:10). He uses totally committed people to do His work. 3:7,8 I will begin to magnify you: God magnified Joshua for the sake of inspiring the people to follow him. Through the work of supernatural wonders, the people realized that Joshua's leadership was commissioned and sanctioned by God. God thus magnified Joshua through miraculous events in order that the people see and glorify God, not man. 3:9-13 The living God is among you: The miraculous events that transpired during Israel's crossing of the Jordan were to inspire Israel and reassure them that God was with them. They needed at this time this reassurance in facing the nations that dwelt within the land (See 9:1; 11:3; 24:11; Dt 7:1; compare Gn 13:18; 14:7; 23:3,19; 24:9; 34:2; Nm 13:29). 3:14-17 The waters ... stood and rose up in one heap: As with the crossing of the Red Sea, so here again the power of God over nature was manifested to Israel. The generation that had experienced the Red Sea event had died. This new generation of leaders needed a reaffirmation of what their fathers experienced when they came out of Egypt. The waters were possibly blocked at Adamah and were backed up 20 kilometers (about 12 miles) north to the city of Zerethan. The crossing took place directly east of Jericho.

Chapter 4 ERECTING THE GILGAL MEMORIAL 4:1-9 Take twelve stones: God always seeks to leave memorials with us, for we often forget His blessings (Compare Gn 28:18; 31:45-47; 35:17-20; 1 Sm 7:12). The purpose of this memorial was that God wanted them to remember that He had brought them to the brink of the Jordan, and then made it possible for them as a nation to cross the Jordan and begin their conquest of the land. The chosen representatives from each tribe were the beginning of the word-of-mouth testimony to future generations concerning the purpose of this memorial. Throughout Israel's history each generation was to tell their children about what God did in bringing the nation of Israel into the land. For this reason they set up twelve stones in the middle of the Jordan where the priests stood as the people crossed. The crossing of the Jordan signaled the conclusion of Israel's wandering in the wilderness. The stones were then set up in Gilgal (4:2) to signal the beginning of a nation in the land that God had promised to Abraham centuries before (See Gn 12:1-3). 4:10-14 40,000: Reuben, Gad and half the tribe of Manasseh kept their promise by sending over the Jordan 40,000 armed soldiers who helped make up the army of Israel. Magnified Joshua: After the miraculous event of crossing over the Jordan, the people knew that the Lord was with Joshua. They fully accepted him as God's representative to lead the nation into victory over the Canaanites. 4:15-18 As the Jordan closed, the option of a retreat was also closed. The only way was forward into the task of conquering the land. 4:19-24 The time of year for the crossing of the Jordan was the Western month of April. It was a time when the river ran

Chapter 3 CROSSING THE JORDAN 3:1-6 Joshua rose early: This is a good characteristic of a great leader (See 6:12,15; 7:16; 8:10). Great leaders are full of energy and ready to launch into their tasks every day. Officers went throughout the camp: Israel was at this time ready and organized for movement. Their response to their leadership manifested their unity of spirit to cross the Jordan and engage the enemy for the conquest of the land. See the ark of the covenant: Under the command of Moses they followed a cloud by day and a pillar of fire by night (Nm 10:33,34). But now they were to begin following the movement of the ark of the covenant, wherein lay the ten commandments of the law (Dt 10:1-6). Sanctify yourselves: God can do little with those

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full in its banks. Gilgal: This was the wandering Israelites' first camp in the promised land. This location was different from the Gilgal of 15:7. All the people of the earth: In this statement is the substance of what is meant in Romans 15:4 and 1 Corinthians 10:11. Our purpose in having this Old Testament record of what God did with Israel is to build our faith in His work in the Israel of God (the church) today (See Rm 10:17). Christians are to study the Old Testament in order to understand that God also works today in their lives and among the nations. Study of the Old Testament Scriptures brings comfort in being reassured that God is still at work among His people.

state. Since no angel of God would be so arrogant as to accept worship that is due only to God, we would assume that this conclusion is correct. The captain of the Lord's army here does not rebuke Joshua for his worship, but requires it of him (Compare Rv 22:8,9).

Conquest Of The Promised Land

(6:1 – 12:24) Outline: (1) Conquest of Jericho (6:1-27), (2) Defeat at Ai (7:1-26), (3) Destruction of Ai (8:1-29), (4) Reading of the law (8:30-35), (5) Alliance with the Gibeonites (9:1-27), (6) Conquest of southern Canaan (10:1-43), (7) Conquest of northern Canaan (11:1-15), (8) Summary of battles and victories (11:16 – 12:24)

Chapter 5 PREPARATION FOR THE CANAAN CONQUEST 5:1-9 Their hearts melted: Israel's crossing of the Jordan proved to the kings of Canaan that Israel's God was still working for Israel. They had heard rumors of the crossing of the Red Sea, but the crossing of the Jordan during the flood season of April and May struck fear in their hearts. Circumcise again: Those who had come out of Egypt were circumcised. However, they all died in the wilderness because they refused to enter the land immediately after receiving the law on Mt. Sinai. Throughout the 38 years of wilderness wandering, Israel did not circumcise the male children. But here there is a new beginning, and thus the need to remember God's covenant that He had made with Israel at Mt. Sinai. Circumcision was a sign of the covenant, and thus the circumcision here was to remind them that God had fulfilled His part of the covenant that He had established with them. He had brought them through the wilderness and into the land of promise. Remembering this covenant was more important at this time than proceeding on to the conquest of the land. This camp was thus named Gilgal because all those who had grown up in the wilderness were circumcised at this location. 5:10-12 Kept the Passover: From the time Israel first kept the Passover in Egypt, this is the third time it is recorded that they kept this feast (See Ex 12; Nm 9:1,2). The eating of the Passover at this time reminded them that their deliverance from Egypt had found its fulfillment in this moment in time when they first dwelt in the land of promise. The Passover, therefore, was a reminder of their bondage in Egypt out of which God had delivered them, but also assurance of that to which God was leading them. The eating of the Passover had both past and future significance. Manna ceased: Once they ate the Passover in the land of milk and honey, the manna and quail ceased. During the years of conquest, they could live off the spoils of the Canaanites. When they settled down in the years of peace after the conquests, they could live off their own crops. 5:13-15 Captain of the Lord's army: Others had a similar experience in meeting a divine being (See Gn 12:7; 18:2; Ex 3:5; Nm 22:31). We are not told who this was. Joshua realized immediately that the being was divine, and thus he fell to the ground in worship. Such is the natural response to anyone who is sent from God. Some have assumed that this was the eternal Angel of God, the Son of God in His preincarnate

Chapter 6 CONQUEST OF JERICHO 6:1-5 God gave Joshua the military strategy for taking Jericho. The manner by which Israel was to take the city required faith. Once the strategy was carried out, and the victory secured, faith in God's work through the army of Israel would be strengthened in order to continue other conquests of Canaan. Since these instructions came to the army of Israel through the inspiration of Joshua, Joshua was reaffirmed to be God's leader of Israel. Joshua's affirmation to be God's designated leader was again confirmed because the taking of the city was a miraculous event. 6:6-11 Circle the city: We must be reminded here why this city and others in Canaan were being judged. They had digressed into sin to the point of no moral return. Their destruction was God's "in time" judgment by the proxy of Israel's army. The inhabitants of the land had given up their right to life because of the degradation of their lives. They could no longer dwell among men because they, as Sodom and Gomorrah, had digressed into sin to the point of no moral return (See comments Gn 15:16). This may be a possible explanation why Rahab was a harlot, not simply an innkeeper. As a single woman, she was forced into harlotry because of the moral degradation of the men among whom she had to survive. As the homosexual men of Sodom and Gomorrah sought to have sexual relations with the three men from God during the time of Abraham, so Rahab was forced to succumb to harlotry to survive in Jericho (See Gn 19:1-11). However, her faith survived and we are left today with the legacy of her faith (Hb 11:31; Js 2:25). But when cultures become so morally degraded that they force the innocent to conform to their moral degradation, then they are cultures that should reap the judgment of God that was poured out on Sodom and Gomorrah. 6:12-21 Circled ... seven times: God has no pleasure in the death of the wicked. The circling of the city by the army of Israel gave the inhabitants of Jericho a warning and opportunity to repent (Ez 33:1; see Ez 18:23,32). Sound of the trumpet: This was a ram's horn. It had no musical value and was used exclusively to summon the people. The people of Jericho understood the meaning of the blowing of the ram's horn. It was a summons to war. Thus the inhabitants of Jericho were reminded that Israel was outside their walls for the purpose of

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taking the city. Consecrated to the Lord: Other translations may read "devoted" or "accursed." When something was consecrated (devoted) to God, it belonged to God and was to be used to implement His work among men. In this case, the gold, silver, and vessels of brass and iron were to be given to the tabernacle service (vs 19). Some consecrated things were to be destroyed in order that God's work be carried out. What could not be destroyed was put in service for the work of God. What was to be destroyed, was to be taken out of the way in order that the purpose of God continue. All that was Jericho, the inhabitants, possessions and buildings, were the firstfruits of the cities of Canaan, and thus were to be consecrated to God. Utterly destroy: Young and old, male and female and all animals were to be killed (See also Dt 13:6-18; 17:1-7). The reason for this total annihilation was the fulfillment of Genesis 15:16. The iniquity of the Amorites (Canaanites) was now full. Even children who had grown up in such a society of total moral degradation would become lost. It would be better for them to die a physical death in their youth, than to grow up in such an immoral and hostile environment. At the time, the Israelites had only enough provisions for themselves and their children. They had no crops, for they were eating the "old corn (maize)." They could not possibly have taken on hundreds, and possibly thousands of orphaned children. If they had, even their survival would have been compromised. The higher law of God in this context was the survival of Israel to bring the Savior of the world. With this understanding, therefore, we know why it was necessary that all the inhabitants of Jericho should die. Anything that would hinder the work of God among men in this case was to be removed. 6:22-25 In the midst of such great destruction, mercy was given to the only one in the city who had shown faith in God. By faith, not only Rahab, but her entire family was spared. The point is that one's faith can lead to the salvation of others who trust in the works of the faithful. Because she acted on her faith, young Rahab's legacy was one of faith (See Mt 1:5; Hb 11:31; Js 2:25). She dwells in Israel: Rahab could have fled to one of the neighboring cities. But because she recognized that Israel was the people of God, she chose to dwell among the Israelites. She was still there at the time the book of Joshua was written, identifying the fact that she was given a long life, for she lived after the death of Joshua and died after the book of Joshua was written. She apparently developed a home of believers with Salmon, of whom she gave birth to Boaz (Mt 1:5; see Rt 4:21). Ruth, from Boaz, gave birth to Obed. Through Obed came Jesse, the father of David, through whom the Messiah eventually was born into the world. 6:26,27 Cursed is the man: If any would seek to rebuild Jericho he would be cursed with the death of his firstborn and lastborn. This curse was fulfilled when Hiel, during the reign of Ahab, rebuilt the city (1 Kg 16:34). Several archaeological studies have been made of the site of Jericho. It has been proved that the city remained in ruins from the time of its destruction in this context until the 9th century when Hiel rebuilt it. Since the time Hiel rebuilt it, it was destroyed and rebuilt several times. His fame: As a military leader who sought to do the will of God, Joshua's fame spread rapidly through-

out the land of Canaan. The destruction of Jericho was so pronounced that the news of the utter destruction of the city struck fear in the hearts of the inhabitants of Canaan. The reaction of the Canaanites explains why God destroyed the city in the manner that He did. The report of the destruction, therefore, gave the other inhabitants of the land time to flee from the land of Canaan. Unfortunately, they did not flee, and subsequently, many suffered the same fate as Jericho.

Chapter 7 THE DEFEAT AT AI 7:1-5 Israelites acted unfaithfully: Though only one person sinned in the camp of Israel, the entire nation had to suffer. The nation suffered a humiliating defeat before the army of Ai. Achan had taken that which was consecrated (devoted) for destruction (See 6:17-19). Ai ... smote their men: Achan's sin cost the lives of about 36 soldiers of the Israelite army. Though Joshua sent 3,000 soldiers against Ai, their attack, minus God's help, meant sure defeat. The hearts of the people melted: Israel's defeat reaffirmed the fact that they could do nothing in their conquest of Canaan without the help of God. It also reaffirmed that they must in every way submit to the will of God as it was delivered to them through the mouth of Joshua. 7:6-9 It is obvious that Joshua did not know why his army was defeated. We thus do not know the intent of his prayer. It seems to be a prayer of complaint in ignorance of why Israel's army was punished (Compare Ex 5:22,23; 14:11,12; Nm 11:11-15; 14:2,3). Nevertheless, the prayer of Joshua and the elders indicates that they still had faith in God to work according to His promise. Amorites: This was a common term used to refer to all the inhabitants of the land of Canaan. 7:10-15 Get up: In this statement it seems that God was stating that they should stop whining in prayer and get about the business of rectifying the problem of sin in the camp. Good leaders do not complain to God about those things they can take care of themselves. Israel has sinned: Joshua and the leaders should have assumed that something was wrong before they went to the Lord in prayer. Instead of complaints in prayer, they should have reexamined themselves, assuming that any defeat of their army meant that something was wrong with them, not God. God will not bless those who live in sin. Though one would claim the name of God, there is no blessing when one persists in living contrary to the will of God. A thief who steals will not be blessed by God with the possessions he has stolen. In this case, though only one committed the transgression, the entire nation was held accountable for breaking the conditions of the covenant. The judgment meant, therefore, that the entire nation had stolen that which was consecrated to God. Unless you destroy: Israel's allegiance to the covenant depended on her strict obedience to that which was here commanded by God to rectify the problem. Achan had humiliated his family and embarrassed his nation. And by doing so he violated the conditions of obedience to the law of the covenant. As an example to the rest of the nation, therefore, he and his family had to die. 7:16-21 Joshua rose up early: When godly leaders realize

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the Canaanites at the time unless the people of Ai were able to send out messengers immediately after the battle. But because they were totally annihilated in the second battle, no Canaanite city would become overconfident in their wars with Israel. The Canaanites were defeated morally by news of the total destruction of Ai, and then physically as the army of Israel destroyed the cities of Canaan one by one.

the will of God, they take immediate action. There is no time to sleep in when the work of God has to be done. Give glory to the Lord: True confession comes only when one acknowledges God as the Lord of his life. Upon the basis of his own confession, Achan pronounced his judgment. In his confession he admitted that he yielded to his own lusts. He saw, coveted and took that which was consecrated to the Lord. 7:22-26 Achan and Israel learned that possessions do not bring blessings from God. God's blessing comes only through holy living. Also in this case, Israel learned that as a nation no one citizen lived unto himself (See Rm 14:7). The sin of one man cost the lives of his family and the lives of 36 warriors of Israel. Though Achan thought his sin was hidden from God, he realized that the all-knowing God will bring judgment on those who think that they can secretly commit sin. All Israel stoned him: This surely was a difficult time in the lives of those Israelites who had to cast the stones. With joy they had come across the Jordan. With joy they had destroyed Jericho. But here they had to stone one of their own. This was certainly not an easy decision on the part of Joshua, or an easy thing for Israel to do. However, in all of what transpired here we see the evidence of a people who sought to do the will of the Lord in every detail. Their fear of the Lord was greater than their concern for a fellow Israelite. And such it should be when the Lord asks the church to disfellowship one who brings sin into the camp of God (See comments 2 Th 3:6-9). Keeping the command of God to disfellowship is more important than fellowshipping one who persists on living in sin. The reason for this is that the sinner will influence others to also live in sin.

READING OF THE LAW 8:30-35 Altar ... on Mount Ebal: This mountain is about 45 kilometers (35 miles) north of Ai. It could be that Joshua and Israel made this journey immediately after the fall of Ai. It was a journey into enemy territory in order to build this altar. However, it could be that the building of the altar is mentioned here from the viewpoint of the writer of the book of Joshua. It was not actually built until after Israel had secured the area around Mt. Ebal several years later (See 24:1-28). Centuries before, God had promised Abraham that He would give the land to his descendants (Gn 12:1-3). As a result of the promise, Abraham built an altar to the Lord (Gn 12:6-7). At this time in the history of Israel, Joshua built the first altar in the land, signifying that God had fulfilled His promise to Abraham.

Chapter 9 ALLIANCE WITH THE GIBEONITES 9:1,2 All the kings ... gathered themselves together: This was an opportunity for Israel. Instead of taking Canaan city by city, victory over a coalition of kings would make it possible to take large sections of the land at one time. This was not a time for fear (See Ps 2:4,5; 37:1,2; Is 54:17). It was a time for courage, an opportunity for God to work in the lives of the Israelites in order to prove that no coalition of kings could defeat them. 9:3-15 The inhabitants of Gibeon: Gibeon is located about 10 kilometers (6 miles) northwest of Jerusalem. The Gibeonites were knowledgeable of the work of God through Israel. They thus realized their desperate situation. They schemed, therefore, to make some alliance with the Israelites whom they believed would defeat them in any battle. Gilgal: We do not know which Gilgal is here identified. It could be the Gilgal that was recently established by the circumcision of the Israelite men (See 5:8,9). It could be the Gilgal near Mt. Gerizim and Mt. Ebal (See Dt 11:30; 1 Sm 7:16; 10:8; 11:14; 13:1,8; 15:33). If the Mt. Ebal near Mt. Gerizim is where Joshua actually took Israel in order to build a memorial altar, then we would assume that the Gilgal near Mt. Gerizim is the correct city. This would possibly be the case since Joshua would want to move the nation of Israel into a central location in the land of Palestine in order to establish as soon as possible a dominant presence in the land. We are your servants: Though wise in his military dealings, Joshua was still deceived by the Gibeonites. He was deceived into thinking that they were not inhabitants of the land of promise, but people who were only traveling through the region. 9:16-21 Made a covenant with them: Before discovering all the facts concerning the origins and intentions of the

Chapter 8 DESTRUCTION OF AI 8:1-8 It was now time for action. Sin had been purged from Israel. 30,000: Instead of 3,000 soldiers as previously sent, Joshua made sure that Ai was taken. By choosing this great number of soldiers, he possibly showed some doubt, or at least he wanted his men to be reassured that what happened before in their attack of AI did not happen again. Spoil for yourselves: Jericho had been consecrated to the Lord since it was the first city of the Canaanites to be destroyed. But now, Israel was to replenish her supplies by taking the spoils of Ai. Ambush: Though God had given Ai into the hands of Israel, this did not mean that Israel was to ignore proper military strategy, which strategy the Lord gave to Joshua. The strategy of the ambush worked because of the overconfidence of the inhabitants of Ai. They assumed that Israel would flee before them as they did during the first battle. 8:9-29 In this destruction we must assume that God wanted Ai to be a testimony to the rest of the Canaanite cities that Israel was His people. In the second attack on Ai not one of the inhabitants of the city was left alive to tell the rest of the Canaanites that the army of Ai had initially defeated the army of Israel. Only the Israelites knew of the initial defeat, which news they would surely not broadcast throughout Canaan. We know of the initial defeat only because of the book of Joshua, which book was written after Israel had taken the land. But the report of the initial defeat was never known to the rest of

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Gibeonites, the leaders of Israel made a covenant with them that they could not break. This incident explains how binding covenants were among the Israelites, a people who were good for their word. When considering the deception of the Gibeonites, we must keep in mind that one of the missions of Israel was to convert the nations. They were a nation of priests for God's service to the rest of the world. Though under a cloud of deception, the Gibeonites were Israel's first converts in the land of Palestine. 9:22-27 Why have you deceived us: The covenant that Israel made with the Gibeonites was binding. However, it was based on the false premises of one of the parties, the Gibeonites. For this reason, the covenant remained, but the party that instigated the deception was brought under the bondage of the party that was deceived. The Gibeonites became the bondservants of Israel. The assembly murmured against the princes: The responsibility of leadership is to lead through wise choices. In this case, leadership failed, and thus the people complained against their leaders for bringing them into a covenant with people of the Canaanites. Keep in mind that the leaders had acted in good faith, but were deceived. Unfortunately, they had acted alone before consulting the Lord. The house of my God: The Gibeonites' service would be centered around the tabernacle and its function among the people. They would be the bondservants of the priests who carried out their ministry for Israel (Compare 2 Sm 21:1,2). Joshua wisely turned a bad situation into something good. The princes had agreed to a bad covenant. However, the Gibeonites were consigned to a functional part of the tabernacle ministry of Israel. The lives of the Gibeonites were spared and servants were added to the administration of the tabernacle service. We assume that the Gibeonites did not have this in mind when they initiated the deception. They wanted to live, but surely not at the price of consigning their future generations to being servants. Some want to become members of the body of Christ and live off the freewill food of the brethren. However, the cost of membership is that everyone must work (2 Th 3:10). There are those who know where to go for survival, but they must understand the price that they must give is work. There is no free ride among God's servants.

Canaan. The biblical historian must not forget that God is not only giving Israel a land in which to dwell to bring forth the Messiah, but also bringing "in time" judgment on those who had forsaken Him by going after their own religious imaginations. The Canaanites had given up their right to exist because of their moral degradation. Their wickedness had at this time in history brought forth the judgment of God (See comments Gn 13:16). Great stones from heaven: In this case, God used natural forces to bring calamity upon those who had given up on God and created wicked behavior after their own desires (See Jg 5:20). Great hailstones killed more of the enemies of Israel than the Israelite army. O sun, stand still: There is no scientific explanation for this. True miracles have no scientific explanation simply because a miracle is a supernatural occurrence outside the realm of the scientific method of study. Lest in our weak faith we accuse the Bible of being frivolous in recording such an event, we must realize that the God who created all things could certainly bring about this event. God answered this prayer of Joshua, not only for the army of Israel in its defeat of the enemies of God, but also for the purpose of testing the faith of those who say they believe in God. A god that could not do what Joshua requested in this prayer would certainly be a god that was the invention of our imaginations. But the one true and living God who created all things could certainly perform according to His omnipotence in stopping the rotation of the earth. Keep in mind that the request was made from the viewpoint of man, not God. Since the earth rotates on its own axis, then it was the earth's rotation that was stopped. No day like that before it or after: God uses miracles sparingly among His people. The more miracles that would occur in the lives of believers, the weaker their faith would become (See comments Jn 20:26-31). For this reason, therefore, God has not worked such miracles as this since the days of Joshua. 10:16-27 Put your feet on the necks of these kings: This was a show of conquest. The gesture here was for the encouragement of his men. These kings had arrogantly taken up arms in a coalition against the God of Israel. With a great army of soldiers they had sought to defeat Israel. But at this moment, they were on the ground with their necks under the feet of Israel's soldiers. Joshua wanted to encourage his soldiers by illustrating that no king or coalition of kings would be able to stand against them. Any resistance on the part of the Canaanites would only lead to their destruction. 10:28-39 This is an account of Israel's conquest of the southern region of the land of Palestine. More than one conquest is here recorded. The purpose behind the conquest of these wicked nations must never be forgotten. God was cleansing the land of evil. He was purifying a land for the settlement of the Israelites, from whom would come the Messiah into the world. The wicked nations had earned their destruction by their total deviation from the righteousness of God (See Rm 11:22). The proxy judgment of God upon these nations was thus just. They had their opportunity of obedience to the true and living God. Unfortunately, their desire to create gods after their own imaginations and religious desires that catered to the moral degradation of their hearts earned them the judgment

Chapter 10 CONQUEST OF SOUTHERN CANAAN 10:1-5 Since the city of the Gibeonites was one of the principal cities of Canaan, the rest of the cities were in great fear when they learned that the Gibeonites realized they could not stand against Israel. Adonizedek thus organized a coalition of kings in order that they together stand against Israel. 10:6-15 Do not abandon your servants: The Gibeonites had given themselves over to the God of Israel. As a result, their former friends turned against them. Their faith in the God of Israel brought an immediate threat from their former friends. However, they quickly realized that their allegiance with Israel and God had its benefits. They were to be protected by the army of Israel against those who had turned against them. The Lord ... slew them: Israel's army was God's proxy judgment against the morally degraded nations that dwelt within

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that was meted out by the army of Israel (See Lv 18:24,25; Dt 9:5; 18:9,12). 10:40-43 Israel completely defeated those cities and peoples that are herein mentioned. However, we must also understand that the areas outside the region of their conquests, but still within the boundaries that God had given them as the promise land, were still unconquered and thus inhabited by the Canaanites. This is revealed by the fact that the Anakims remained in the Gaza area (11:22; 13:2,3). The Jebusites continued to remain in Jerusalem (15:63). At the end of his leadership in the conquest of the land, Joshua exhorted the individual tribes of Israel to continue the cleansing of the land by defeating the remaining peoples within their allotted territories (23:12). In the period of the Israelite wars against the Canaanites, we must understand that there was a period of national war and a period of tribal war. Under the leadership of Joshua, national conquests were initially realized in order that the tribal groups settle in their possessions. Once settled, they were to begin the planting and harvesting of their crops in order to sustain themselves. Once there was peace from the national wars, the individual tribes had the responsibility to continue their wars against the Canaanites in order to rid their individually allotted possessions of any Canaanite inhabitants. Joshua succeeded in bringing victory for Israel in the period of the national wars. Unfortunately, the individual tribes failed in their efforts to completely rid their tribal possessions of the Canaanites. The book of Joshua is about the success of Israel in her national wars against the Canaanites. The book of Judges is about the failure of the tribes in their wars against the Canaanites in their tribal territories. It seems that when Joshua and his God-dependent leadership ceased, the leadership of the individual tribes forsook the success of having God direct their leadership in continuing regional victories over the Canaanites.

more mobile than horses and chariots that could not be used to launch a secret attack in either mountains or forests. The horses and chariots were limited to the plains, and thus were of no use to the army of Israel who could launch attacks from places where chariots could not go. Hazor: This was the king over the evil forces of the north. Joshua removed him and the other kings from society. Such kings are often unrepentant, and thus if left alive would have continually been a thorn in the flesh of Israel. Cities built on their mounds: These were well-fortified cities since they were built on the hilltops. In such positions they were difficult to be conquered by enemies (See 8:28; Dt 13:16; Jr 30:18). He left nothing undone: Such should be the legacy of a true servant of God. When one understands his destiny for God, and performs to the best of his ability, then he leaves nothing undone that the Lord would expect of him. From this statement, therefore, we conclude that Joshua accomplished what God intended for him to do in reference to the national wars of Israel against the Canaanites. It was now time for the tribes to assume the responsibility of defeating the Canaanites within their own allotted territories. As the book of Judges will confirm, they failed in this responsibility.

SUMMARY OF BATTLES AND VICTORIES 11:16-20 The extent of Israel's national conquests was from the land of Goshen in Egypt to Mt. Hermon in the north. All the land from the Mediterranean Sea to just east of the Jordan River fell under the control of Israel. Though Israel at the time was not large enough as a nation to settle and secure all this land, Joshua conquered enough of the land in order that the Israelite tribes individually continue to cleanse their own territories. Harden their hearts: When men with evil hearts are confronted with the will of the Lord, they willingly harden themselves against the Lord. In this way the Lord hardens men's hearts. The Lord will take credit for presenting the occasion for one to harden his heart against His will. He takes credit by presenting the opportunity for the arrogant and rebellious to harden their hearts. In this way the justice of God stands in that it is man who brings upon himself the judgment of God by hardening his heart against God's will (See Dt 2:30; Jg 14:4; 1 Sm 2:25; 1 Kg 12:15; 2 Ch 25:16,20). 11:21-23 Anakims: These were the giants who brought fear to Israel when they were camped at Kadesh Barnea immediately after leaving Mt. Sinai (See Nm 13:33; 14:1,2,9; Dt 9:2). The land rested from war: This was the end of the national wars of the united tribes of Israel. All remaining efforts to cleanse the allotted homelands were left to the individual tribes. Joshua succeeded in his national leadership, but the leadership of the individual tribes failed to completely rid their territories of the Canaanites.

Chapter 11 CONQUEST OF NORTHERN CANAAN 11:1-5 The location of Meron is not certain. But it was here that another united force of kings came against Israel. In a desperate situation, these kings thought that they had an advantage over the kings of the south in that they were a united coalition greater in number than the kings of the south. It seems that they were more equipped with horses and chariots, thus were more experienced in warfare. Regardless of the fall of the kings of the south, they unfortunately arrogantly trusted in their military strength. 11:6-15 Do not be afraid: When we are encouraged with these words from God, nothing will stand against us (See Rm 8:31,37). In this case, the great enemy of the coalition of northern kings was easily subdued before Israel. Hock their horses: This was the cutting of the main tendon above the ankle of the horses. The cutting of this tendon made the horse useless, for the horse could not walk. Suddenly: It seems that before the northern kings could fully organize into a fighting force, Joshua attacked. Burned their chariots: Israel had no need for either horses or chariots in Israel's warfare. The Israelites were strictly a guerilla army of soldiers who were

Chapter 12 12:1-24 This chapter is a review of all the kings who were conquered during the years of Israel's national wars. In the list, the kings are mentioned, but not specifically the land over which they ruled. It was assumed that the land over which the kings ruled fell into the hands of Israel. But in this ac-

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count the review of kings is a focus on any legacy such kings might leave in reference to their strength. The strength of a nation resides in its leadership. Israel destroyed the leadership of these nations, and thus the evidence of God working in Israel was manifested by Israel's victory over the strongest leaders that mankind could produce. No leadership of this world has any chance of victory when God has determined that that leadership should be terminated. It is God who sets up leadership, and it is God who takes it down (See comments Rm 13:1-7). This record of defeated kings, therefore, stood as a testimony to the future generations of Israel. The victories over these kings would be a testimony to later generations that God fought for Israel in order to settle the tribes of Israel in the land. He fought for them in order to fulfill the promises that He made to their forefathers centuries before (Gn 15:13-21; see Dt 32:7-9).

ing of the Jordan. And now they passed through the years of national war against the inhabitants of the land. They were at this time to settle down in the land, and then completely rid their territories of lingering Canaanite inhabitants. Their settlement in the land was to continue for several centuries, to the time God would bring the Messiah and Savior into the world. We would assume that God would immediately bring this Blessing into the world that He had promised to Abraham in fulfillment of the Genesis 3:15 prophecy. But God was not finished with the nation of Israel who would give birth to the Savior of the world. Israel needed centuries more of discipline from the Lord in order to be prepared to give birth to the Messiah. Throughout the remainder of the history of Israel, God patiently prepared them for this coming event. God is patient. We see His patience in the fact that He was willing to work with Israel for around 1,300 years more before a star appeared over Bethlehem. When it appeared, the fullness of the times had come to the world (See comments Gl 4:4). Would the Messiah have come earlier if Israel had fully obeyed God and cleansed the land of all the Canaanites? We will not know the answer to this question in this world. Unfortunately, Israel did not obey the will of God in cleansing the land, and thus for centuries they had to go through the discipline of the Lord in order to be morally prepared to receive the Messiah. Balaam: See Nm 22–24 (24:9,10; Ne 13:2 Mc 6:5; 2 Pt 2:15; Jd 11; Rv 2:14). Levi: This tribe received no inheritance of land since the Lord was their inheritance. Their work was to minister to the spiritual needs of Israel in teaching and administering sacrifices to God on behalf of the people. They were thus relieved of dealing with things of the world in order to focus all their attention on the spiritual needs of the nation of Israel.

Allotting Of The Promised Land

(13:1 – 24:33) Outline: (1) Future battles and inheritances (13:1-6), (2) Inheritances east of the Jordan (13:7-33), (3) Inheritances west of the Jordan (14:1 – 19:51), (4) Cities of refuge (20:1-9), (5) Cities for priests and Levites (21:1-45), (6) Return of the eastern tribes (22:1-34), (7) Joshua's farewell address (23:1 – 24:33)

Chapter 13 FUTURE BATTLES AND INHERITANCES 13:1-6 Much land remains to be possessed: The Philistines still possessed some territory in the southwest regions and the Phoenicians were still in the northwest. It was the responsibility of the tribes who settled in these regions to complete the dispossession of the Philistines and Phoenicians. Joshua had led Israel all his life in cleansing the land of evil kings. But his life was coming to an end at this time. He was successful in his God-appointed mission of leading national Israel in the cleansing of the land. It was now the responsibility of the local leadership of the individual tribes to complete what he had started. Drive them out: In his old age, Joshua was now the administrator, not the general at the head of Israel's national army. The initial beachheads for the continued struggle to drive out the inhabitants of the land of Palestine would continue through local leadership and individual tribal armies. At this time in the life of Joshua, however, he was to allot the land in order that the tribes settle and begin their planting and harvesting to support themselves with their own crops. They could no longer live off the spoils of their victories. They had to plant and harvest for their own preservation. The allotting of the territories also assumed that the individual tribes assumed their responsibility to further cleanse the Canaanites from the territories they were allotted.

Chapter 14 INHERITANCES WEST OF THE JORDAN 14:1-5 By lot their inheritance was assigned: Moses had been given by God general instructions for the tribes west of the Jordan (See Nm 34:1-12). At the end of the national wars, the inheritance was to be given out by lots (Nm 26:55; 33:54; 34:13). We assume, therefore, that the allotments were given out by the guidance of God in the choosing of lots, and thus each tribe was assured that their inheritance was chosen by God and not man (Compare Pv 16:33). No part to the Levites: In order to guarantee their separation from the rest of the tribes for service to God on behalf of the tribes, the Levites were given no inheritance of land. Instead of the Levites being confined to a specific inheritance, they were to be scattered throughout the land in order to carry out their duties to minister to the spiritual needs of the people. Only cities were given to the Levities. These cities were scattered throughout the land. In this way the people could come to the cities for the spiritual ministry of the Levites. 14:6-15 Caleb: All that Caleb said of himself in this context defines the behavior of a faithful and loyal person (See Nm 13:30; 14:6-9). Kenezite: Caleb came from an Edomite family that came from Eliphaz, Esau's son (Gn 36:11,15,42). He was not an Israelite by birth, but associated with Israel as a result of the Kenezite family associating themselves with Is-

INHERITANCES EAST OF THE JORDAN 13:7-33 Reuben, Gad and half of the tribe of Manasseh were given inheritances east of the Jordan (See Nm 21:24; 31:8). The settlement of the tribes began a new chapter in the history of Israel. Israel's captivity in Egypt ended at the Rea Sea. Their journey in the wilderness ended at the cross-

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rael because of their belief in the one true God. His faith was manifested in the fact that when he came back with Joshua, after the two were sent out from Mt. Sinai as spies, he came back and said that Israel could take the land. Unfortunately, Israel did not believe this Kenezite and Joshua, and subsequently the nation was cursed with 38 years of wandering in the wilderness. The Lord has kept me alive: Caleb was a young man when he was sent out as a spy. He lived throughout the years of wilderness wandering. And now he has lived throughout the years of the Canaan conquest. He was at this time an old man because God had kept him alive as a result of his former faithfulness. Give me this mountain: Caleb did not seek a quiet valley in which to retire. He asked for the strong cities in which the Anakims still dwelt. His battles were not over. He knew that with the help of God he would prevail over the Anakims. He is at least one example of one tribal leader who continued the cleansing of the promised land. He wholly followed the Lord: No greater legacy could have been stated of a man. He was totally committed to obedience to the Lord (See comments Gl 2:20).

the initial possession, there was enough land for all Israel. As the population of the nation grew, the individual tribes would be able to possess all the land that God had given them. In His promise, God had given them the right to have possession of enough land until the coming of the Messiah which would happen over 1,300 years after this time of initial possession. The national army of Israel secured the initial possession. It was the responsibility of the individual tribes to secure the rest of the land that was within their individual allotments as tribes.

Chapter 16 16:1-10 Manasseh and Ephraim: These two tribes originated from the sons of Joseph, to whom Jacob gave a special blessing that they would be legally ranked with Jacob's sons in reference to the allotment of land (Gn 48:5-19). Their special blessing, therefore, gave them a right to an inheritance of land. Their allotment of land included some of the most fertile land of Palestine which was situated in the heartland of the region. They did not drive out the Canaanites: This was a failure in leadership on the part of the individual tribes, and thus the beginning of the end of Israel's occupation of the land. It was a beginning that would eventually lead to their temporary eradication from the land through the Assyrian (721/22 B.C.) and Babylonian (586 B.C.) captivities. Though at the initial time of occupation of the land the Canaanites serviced the tribes by paying tribute, the cultural influence of the Canaanites eventually corrupted the morals of Israel, and thus moved God to cleanse Israel once again by driving Israel into captivity (See Hs 4:17; 7:8,11; 11:12; 12:1,14; 14:4,8). In their joy to secure their inheritance at this time, the people of Ephraim failed to obey the will of God by eradicating the Canaanites from their allotted land. Their sin eventually led to their moral corruption, and their moral corruption led to the judgment of God. This scenario played itself out with every tribal group of Israel.

Chapter 15 15:1-63 The difficulty in establishing the tribal boundaries that are mentioned in this context is that many of the cities that are mentioned no longer exist. Archaeologists have discovered the remains of some, but many are yet to be discovered. It is not important to us to know the exact boundaries. What is important for us is that this allotment of inheritances for the tribes of Israel was carried out by the will of God and in fulfillment of God's promise to Israel. The land inheritances were important to the people of Israel in order that they have a possession of land to pass on to their children. Israel never had ownership of land throughout their history and the history of their forefathers. From the time of the call of Abraham in Ur of the Chaldees, to the crossing of the Jordan, Israel never had a land they could call their own. In giving them the land of Canaan, God wanted Israel to settle down in order that He might work with them to bring the Messiah into the world. As a nation, they were not the priority in God's eternal plan. The nation of Israel was only a means to an eternal plan. God's plan was to use the nation of Israel to bring about redemption through the Son of God. Though at the time Israel did not understand this, the giving of the land as their possession was for an eternal purpose that would offer salvation to all men. Once the eternal purpose was fulfilled, then the land promise would be completed. Israel had possession of the land only because they dwelt in it at the time of the fulfillment of the promise of the Savior of the world. Their divine right to the land, therefore, ended when the promise was fulfilled. As for the Jebusites: In Joshua 3:10 God said that the Jebusites would be driven out. However, strongholds as Jerusalem, which was occupied by the Jebusites, were not dispossessed of their inhabitants until many years later (See 2 Sm 5:6,7). The Jebusites, therefore, were driven out, but not at this time in the history of Israel. At the time of initial possession, the nation of Israel was not large enough in population to take control of all the land. At the time Joshua completed the national wars for

Chapter 17 17:1,2 Manasseh: Because Manasseh was the firstborn of Joseph, his tribal group was able to have special blessings in the allotment of the land. This was also true because Machir, the firstborn of Manasseh, was a valiant soldier. 17:3-6 Zelophehad: This is the fulfillment of a promise made to the daughters of Zelophehad through Moses (See Nm 27:6-11). Because Zelophehad had no sons through whom the allotment of land could be made and inherited, in fairness, God commanded that the daughters of Zelophehad receive an allotment of land to which they had legal rights. Regardless of who these daughters married, the inheritance of their possession would continue through their names, and not the names of their husbands. 17:7-13 The children of Manasseh could not drive out ... the Canaanites: Since God promised on the condition of each tribe's faithfulness, that He would fight for the tribes of Israel to drive out the remaining inhabitants (3:10), we must assume that there was some sin in the camp of Manasseh that left them on their own in their confrontation with the Canaanites. As

130 Joshua 18,19 Dickson Teacher's Bible Commentary

with the sin of Achan, God would not fight with the army of Manasseh because there was sin in his camp. They became powerless with the sin among them. In time, and with the help of the other tribes, they were able to subdue the Canaanites in their territory. However, they failed to eradicate them completely from the land. As a result, the wicked Canaanite culture eventually influenced the tribe of Manasseh as it did the other tribes who also failed to cleanse their inheritances of the wicked Canaanites. 17:14-18 The children of Joseph: These complained about their allotment. However, Joshua wisely answered them with a question concerning their inability to drive out the Canaanites from the land they were given. Their failure indicated that there was sin in their camp. Their possession would have been large enough if they had assumed their responsibility to eradicate the Canaanites from the totality of the land that they were given. The problem was not with the amount of land that they were given, but with their failure to assume their responsibility to drive out the Canaanites from that which they had been given. And in view of the fact that God had promised that He would be with those who would keep themselves faithful and continue the task of cleansing the land of the wicked culture of the Canaanites, we must assume that the children of Joseph continued to harbor sin within their camp. As with the recorded case of Israel's initial failure to conquer Ai, the leadership of the sons of Joseph should have looked to themselves, not to Joshua, in reference to what sin was in their camp.

rael (See 1 Sm 9:21; Ps 68:27). They were known for being left handed (Jg 20:16). Within the allotted land for Benjamin were many famous cities that are known today. These were the cities of Jerusalem, Jericho, Bethel, Gibeon, Ramah and Mizpeh. Throughout the Old Testament there is mention of these cities in reference to major events and people.

Chapter 19 19:1-48 Simeon: We know little concerning the influence of this tribe in the history of Israel. It was prophesied that they would be scattered among the other tribes of Israel (See Gn 49:5-7). The territory for the tribe of Judah was too much for them to occupy at this time in history. Therefore, the tribe of Simeon took their inheritance within Judah's inheritance. Since it was the responsibility of each tribe to drive out the inhabitants of their allotted land, it seems that Judah needed help in doing this. They brought Simeon into the allotment of their inheritance in order to accomplish what they should have done for themselves. This point must be remembered later when studying the division of the land into the two nations of the northern and southern kingdoms of Israel after the death of Solomon. Both the tribes of Simeon and Benjamin were included in Judah, which was called the southern kingdom of Israel. Zebulun: The possession of Zebulun was in the northern part of Palestine. The people of Zebulun were a warrior people, but were also a people who loved peace (See 1 Ch 12:33,40). It may have been that because they were a fierce people of war that others left them in peace. Issachar: This tribe received one of the most fertile parts of Palestine, the plains of Jezreel. Many famous battles throughout the history of Israel were fought in this area (See Jg 4:14; 7:1; 1 Sm 30). Also because of this location, they were tempted with the influences of cultures from the East and Egypt. They subsequently became a servant to foreign powers and paid tribute that was prophesied of them (Gn 49:14,15). Asher: Their territory was bordered on the west by the Mediterranean Sea (See Jg 5:17). Since they were located near the Phoenicians, from which they did not remain separate, they were later influenced by this wicked culture of people that led them from God (Jg 1:32). Naphtali: Naphtali also failed to drive out the Canaanites from their land (Jg 1:33). Their failure to complete the conquest of the land resulted in their being influenced by the wicked culture of the people. Dan: It seems that the tribe of Dan was forced initially to live in the mountains because the inhabitants of their allotted land would not allow them to come down into the valleys (Jg 1:34). However, they did take the area of Leshem, which they called Dan. This was fertile land for the growing of crops in the far northern region of Palestine. The territory is thus mentioned in the Old Testament as the northern boundary of the land of Palestine (See 2 Sm 3:10; 17:11; 24:2; 1 Kg 4:25; 2 Ch 30:5). As the other tribes, Dan was also eventually affected by the wicked cultures of the people they failed to drive out of their land (See Jg 18:30; 1 Kg 12:28-30; 2 Kg 10:29; Am 8:14). 19:49-51 Once the inheritances had been allotted to all the tribes according to the will of the Lord, the Israelites determined that Joshua would have an inheritance in the middle of

Chapter 18 18:1-10 Assembly: The Septuagint uses the Greek word ekklesia to translate the equivalent Hebrew word in this context. It is the word "assembly." The word is normally translated "church" in the New Testament. This is the assembly of God in the Old Testament that is now gathered at the tabernacle. Set up the tabernacle: The tabernacle was never meant to be a place in which people assembled, but a mobile tent at which the people assembled to offer sacrifices. The tabernacle was not to be set up permanently in one location. It was to be moved among the tribal possessions in order that the people of any one tribe would never be permanently too far from the tabernacle (See 1 Ch 17:4-6). It was to be moved in order that Israel not establish any form of central government to control the affairs of all the tribes. As a nation, they were a theocracy, which meant that they were to look directly to God for direction, not to a central religious power established in one location in the country. Of course, when they rejected the direct leadership of God in the years to come, they sought for a king and a central place to locate the tabernacle, which led to the building of the temple. How long will you wait: The wars of the national army of Israel had ceased. The allotment of the land was to be made. It was now the responsibility of each tribe to continue cleansing their allotted lands of the Canaanite inhabitants. But seven tribes had lost their enthusiasm and were not continuing their responsibility of driving out the Canaanites from their allotted land. 18:11-28 Benjamin was always a small tribal group of Is-

131 Joshua 20,21,22 Dickson Teacher's Bible Commentary

Palestine. He had asked for a particular area, and according to the word of the Lord, Israel willingly gave him that for which he asked. Such was the character of Joshua. He made sure that others were first served, and then he allowed himself to be served last. After Joshua had been given his territory, then the allotments of land to all Israel had been accomplished. This was the final fulfillment of the land promise that God had made to Abraham in Genesis 12:1-3. God had kept His promise, and now it was time for Israel to settle down in hope of the Messiah. Their faith must be in the fact that God would keep His promises.

Judah and Simeon. It was the responsibility of each tribe to designate those cities within their territory that would be given to the Levites. Because these cities were chosen by lot, we assume that God made the final decision as to what cities were to be designated. Since the cities were already built by the Canaanites who once dwelt in them, God's choice of the cities by lot did not give anyone an opportunity to complain against the Levites or anyone else concerning the cities that were chosen. 21:43-45 The land had been subdued, though not all the inhabitants had been either killed or driven out of the possessions of each tribal group. Those Canaanites who remained at this time in the land had been subjected to servitude and tribute. At this time in their history Israel had all the land they could possess, but they did not possess all the land that God made available to them. As they grew in population as a nation, they would later expand into more of the land that God had promised to them. The fact that they settled in the land reaffirmed the faithfulness of God in His promise to Abraham (Gn 12:1-3). Though God took from the time of Abraham, around 2000 B.C., to the time of the occupation (around 1350 B.C.), to bring Israel into Palestine, He remained true to His promise. God is not slack concerning His promises. The fulfillment of what He states He will do is not subject to time. His promises will be fulfilled according to His time.

Chapter 20 CITIES OF REFUGE 20:1-9 Kedesh ... Shechem ... Kirjath Arba (Hebron): These were the refuge cities on the west side of the Jordan River. Bezer ... Ramoth ... Golan: These were the refuge cities on the east side of the Jordan that serviced Reuben, Gad and half the tribe of Manasseh. Refuge cities were designated as places to which offenders could flee until a proper trial was conducted (See comments Ex 21:13; Nm 35:9-15; Dt 19:210). These cities were chosen out of the cities that were given to the Levites, and thus those who would judge the offenses, the Levities, already resided in these cities. If an offender fled to one of these cities, he first had to stand at the gate of the city in the presence of the elders and declare the reason why he should be accepted into the city for protection. In his declaration he had to prove that he did not have murderous intent in the death of another person. If, however, it was judged that the offender did have murderous intent, he was to be delivered to the avenger or to the kinsmen of the one who was killed. If he were guilty of manslaughter, or the unintentional death of another, then he was to reside in the refuge city until the death of the high priest. The designation of the refuge cities indicates that God recognizes that there is a difference between premeditated murder and accidental (culpable) homicide (manslaughter). He also wants the offender protected from the revenge of the family of the person who was killed if the offender did not intentionally kill someone. Flight to the refuge cities, and the protection of the offender, gave time for tempers to settle before judgment was issued. The refuge cities in Israel assumed that God wanted Israel to take the responsibility of rendering judgment. These cities of refuge and judgment, therefore, were courts of the land in reference to the death of any person.

Chapter 22 RETURN OF THE EASTERN TRIBES 22:1-9 Observe the commandment: Reuben, Gad and half the tribe of Manasseh had loyally served in securing territory for the other tribes of Israel. As they returned to their territory on the eastern side of the Jordan, Joshua exhorted them to remain loyal to the law of God. As with the other tribes of Israel, once they were settled in their land and were at rest from conflicts with the Canaanites, they would seek to do that which was right in their own eyes. But they were not to forget to do the commandments of the Lord in order that they remain in the land and continue to drive out the Canaanites (See Dt 6:5; 10:12; 11:13). If they would do according to the exhortation of verse 5, they would remain true to God and God would work for them in order that they prosper in the land. Spoil: See Nm 31:27; 1 Sm 30:24. 22:10-20 Altar ... war: Misunderstandings lead to numerous conflicts. As the tribes of Reuben, Gad and half of Manasseh returned home, they constructed a large altar on the west side of the Jordan as a memorial. They did so in order to remember that they were part of the tribes that resided on the west side of the Jordan. Unfortunately, the altar was constructed without the consultation of the other tribes. As a result, the other tribes assumed that Reuben, Gad and half the tribe of Manasseh had already been consumed with idol worship. If such were true, it would be rebellion against God (See Dt 13:13-15; compare Nm 25:1-9; Dt 4:3). The concern of the other tribes was that if the altar were built for idol worship as the golden calf at the foot of Mt. Sinai, then all the tribes would suffer the judgment of God. Their concern, therefore, was for their own well-being, not that Reuben, Gad and half the tribe of Manasseh had gone after idol gods.

Chapter 21 CITIES FOR PRIESTS & LEVITES 21:1-42 Heads of the fathers of the Levites: The Levites were promised no land inheritance in Palestine. However, they were promised cities and the pasture lands around these cities for their flocks (See Nm 1:47-53; 3:6-13; 8:5-22). These cities were scattered among the tribes of Israel in order that the Levites be available to everyone (Nm 35:1-8). The Levitical clans of Kohath, Gershon and Merari settled in the northern region of Palestine and on the eastern side of the Jordan. The clan of Aaron resided in the territory of Benjamin,

132 Joshua 23,24 Dickson Teacher's Bible Commentary

22:21-29 When Reuben, Gad and half the tribe of Manasseh saw that their neighbors to the west were greatly offended with the building of the altar, they were grieved. In their grief they clearly explained that their purpose for building the altar on the western side of the Jordan was the exact opposite of what the western tribes had presumed. The altar was to remind them of their unity with all Israel. It was not built to manifest any separation from the other tribes or in honor of any of the false gods. 22:30-34 It pleased them: When the leaders of the western tribes heard the explanation for the building of the altar, it pleased them that Reuben, Gad and half the tribe of Manasseh wanted their children to remember that they were a part of all Israel. The discussions of the meeting, therefore, prevailed in bringing a correct understanding concerning why the altar was built, and thus unity of spirit was preserved. A witness: Some translations read, "Ed," which means, "a witness." The altar was a witness to the fact that Reuben, Gad and half the tribe of Manasseh were a part of all the tribes of Israel.

eventually do. In the comfort of their prosperity they would seek to do that which was right in their own eyes, and thus leave the law of God. Chase a thousand: The reward for loyalty to the law of God would be their victory over the remainder of the Canaanites in the land. God would fight for them (See Dt 28:7; 32:30; Lv 26:7,8). This principle answers the question as to why they did not and could not drive out the remainder of the Canaanites from the land. They forsook the law of God, and subsequently, God did not fight for them. Instead, as the book of Judges reveals, God fought against them in order to bring them to repentance. Intermarry with them: This would be the downfall of Israel. They would not maintain their separation from those who believed in idols. Their marriage with idolatrous people would eventually result in their being taken into captivity. Because Israel did not drive out the remnant of the Canaanites in the land, the Canaanites affected them instead of Israel teaching them concerning the one true and living God (See Nm 33:55). 23:14-16 Not one thing has failed: In this summation of his exhortation, Joshua reminded the people that they had no grounds for complaint against God. The original promise to Abraham in reference to physical blessings had been fulfilled (See Gn 12:1-3). They were a great nation. They were in their own land. The name of Abraham had become great. The only promise yet to be fulfilled at this time was the Blessing that would bless all men. This was the Savior of the world. The anger of the Lord: Except for the coming of the Messiah, the retention of the promises to Abraham were conditional. They were conditioned on the obedience of Israel. If Israel failed to keep the law of the covenant, they would lose the land and be reduced to a remnant nation that would return to the land after the Assyrian and Babylonian captivities.

Chapter 23 JOSHUA'S FAREWELL ADDRESS 23:1-13 Joshua called for all Israel: This meeting took place near the end of Joshua's life. It probably occurred at the place of his inheritance (See 19:50). He knew he was close to death, and thus wanted to again exhort the people to take heed to the dangers of apostasy from the law of God (Compare Moses' similar exhortation in Dt 12 - 26). He knew the stiffnecked nature of the Israelites. He knew that they were often rebellious and had a mind of their own. Therefore, he first reminded them how God had fought for them (See 4:21-24; 10:14,42), and how God had fulfilled His promise in giving them the land. Their victories over the Canaanites could not be claimed to have originated from their own power. They had to attribute their victories to God. Keep and do all that is written: Moses had written the book of the law of the covenant (See 1:7). If they were obedient to the law they would prosper (See 1:8). Because the law had been written, they had no excuse in forgetting what was written. They would have no justifiable complaint when suffering the curses of God that came as a result of neglecting His word (See comments Hs 4:6). Not associate with: They were to keep themselves from the culture of the Canaanites who remained in the land. Their responsibility was to drive them out, which responsibility they failed to assume. Not ... make mention of the name of their gods: That is, they were not in any way to worship the idol gods of the Canaanites (See Ex 23:13; Dt 10:20). Such would be spiritual adultery and rebellion against God. Since one cannot give allegiance to a god that is created after the imagination of man and the God of heaven without committing spiritual adultery, then he must choose which master he would serve (See comments Js 4:4; compare Mt 6:24). The pagan idol gods of the Canaanites were the product of their own imagination. They were gods that they had created after themselves in order to appease worship that was immoral. Idolatry is the worship of one's own desire to do as he pleases. Joshua knew that what he asked them not to do, they would

Chapter 24 24:1-13 Gathered all the tribes: The city of Shechem in the central part of the land was the location for this gathering. Joshua reviewed the history of Israel from the time of Abraham to the day of his life as their leader in the conquest of the land. The purpose of this summary of historical events was to emphasize the work of God through them as a nation. As he reviewed the miracle of God to build and bring this nation to where it was in the land, they were to be reassured that God would work with them in the future. However, in order for God to work with them, they had to remain faithful to His will. It is significant to notice God's grace toward Israel to accomplish the fulfillment of His promises to Israel. They were a rebellious and stiffnecked people. However, they were a nation that could repent, and thus reap the grace of God. Other side of the River: This would be a reference to the Euphrates and to the original home of the family of Abraham in Ur of the Chaldees (See vss 14,15). The call of Abraham, therefore, took place when he was still in Ur of the Chaldees. God ... took ... led ... multiplied ... gave ... sent ... brought: All the verbs of this exhortation place emphasis on God doing the work. Lest the Israelites be puffed up in their own strength and ingenuity, they had to be reminded that it was God, not them, who brought the nation to this point in their history (Zc

133 Judges Dickson Teacher's Bible Commentary

have fertile soil in her stiffnecked attitude. Israel's hardheaded personality blended well with the self-determination of the Canaanite culture. The blend led to Israel's rejection of the will of God in order that every man do that which was right in his own eyes. He will not forgive your transgressions: God will not forgive any sin of which there is no repentance. In this case, He would not forgive disloyalty to His law. If they chose to serve themselves by creating gods and religions after their own lusts, then there would be no forgiveness (See comments Hs 4:6; Mt 6:24; Js 1:8). We will serve ...: The book of Joshua was written, not only to give the following generations of Israel a history of God working through them to conquer the land, but also to provide a written record of the oath that the people made at this time. They swore their allegiance to God. When in the future they were punished for their rebellion, the sinning generations could read the words of commitment that their forefathers made to remain faithful to God's covenant. A great stone: In order that their commitment to serve God be remembered, it was written on a stone monument. 24:28-33 Israel severed the Lord: This service continued throughout the life of Joshua and the elders who outlived Joshua. Throughout the recorded history of Israel that we have in the Old Testament, this seems to be the only period of time in their history that they totally gave themselves to the Lord. After this brief period of loyalty to the Lord, they cursed themselves with their own stiffnecked and self-willed attitudes to do their own thing by calling for a king to rule over them and their adoption of the religions around them. The problem in the generations to come was that they had forgotten the lesson that was learned at Jericho and Ai. At Jericho they obeyed the Lord in every detail. As a result, they were completely victorious over the inhabitants of Jericho. However, at Ai sin came into the camp of Israel. Because of the sin, God allowed them to be defeated by the inhabitants of Ai until they repented. Israel's history after the death of Joshua and the elders of his generation, was that they allowed sin to remain in the camp of Israel. As a result, God did not fight for them as He did at Jericho. They were thus unable to drive out the remainder of the Canaanites from Palestine. They were thus influence by the religion of the Canaanites, which religion turned their focus from God to creating gods after their own imagination. The bones of Joseph: See Gn 50:25; Ex 13:19; Hb 11:22. This place of burial had been bought by Jacob (Gn 33:19). Eleazar: See Nm 3:32; 20:28.

4:6). I sent the hornet before you: This could be a reference to the Egyptian Pharaoh Thutmose III. In 1479 B.C. he had ravaged Palestine for approximately sixty years. In these wars of Egypt against Palestine, God would thus have weakened the kings of the Canaanites in preparation for the coming of Israel around 1400 B.C. (See Dt 7:20). Cities that you did not build: Israel was given a ready-made country in which to dwell. They did not have to prepare the land for planting. They did not have to build the cities. Their hearts, therefore, should be filled with gratitude for the work of God in bringing them to this time in history. When one sees all that he has, he should be grateful to God. There should be no room for complaint. 24:14-28 Choose you this day whom you will serve: God did not work against their free will to bring them to this point in history. Neither would He make their choices for the future. As a nation, they had their own destiny in their hands. Their right to choose made them responsible. Because of what God had done for them in the past, it was reasonable for them to make the choice to continue in obedience to His will in the future. However, if they failed to do the will of God, they would be responsible for their own judgments from God. Far be it from us that we should forsake the Lord: But this is exactly what they did in the generations to come. The book of Judges is a history of their repeated rejections of the Lord and the Lord's punishment of them for their apostasy. Though this generation to whom Joshua was speaking recognized the wonders of God who brought them to this point in their history, their failure to teach their children resulted in the future apostasy of the generations to come. If you forsake the Lord: It was not possible to serve the Lord, and at the same time give allegiance to their own will which manifested itself in the form of idolatry. Since idolatry is man making his own religion after his own desires, then the idolater cannot be totally committed to God. One cannot serve himself, and at the same time, be completely committed to following the law of God. Put away the foreign gods: In other words, they were to put away their self-willed spirit that they had adopted from the self-determined Canaanites whom they allowed to dwell among them. The Canaanites survived because of their selfdetermination that expressed itself in their religious beliefs. But Israel survived because of her trust in the one true God. What affected Israel in her history after this time was that she allowed the self-determination of the Canaanite culture to

Judges

WRITER

inspired. If the Jews accepted the book as inspired when written, and subsequently added the book to the canon of Jewish Old Testament Scriptures, then we also accept the book as a part of the Old Testament. The validation of any Old Testament book as inspired must first be made by the acceptance of the Jews, and thus added to their cannon of Scripture.

Jewish tradition attributes the authorship of the book to Samuel who was a prophet and judge of Israel. However, it is uncertain as to who wrote the book. In reference to the nature of the writing of the book, we can assume that the Holy Spirit used one or several different writers. It is not necessary that we know the writer of any specific inspired book in order to accept the book as

134 Judges Dickson Teacher's Bible Commentary

DATE

living in Jerusalem (1:21), and thus the book would have been written before the time of David who drove them out of the city around 1048 B.C. (2 Sm 5:6-9). It would have been written before the time of Saul, the first king of Israel, for several times it is mentioned that there was no king in Israel (See 17:6; 18:1; 19:1; 21:25). There is no conclusive argument that establishes the date of the book. It could have been written any time after the events of the book to the time of the reign of King Saul. Regardless of the time of writing, the Jews accepted this book as Scripture.

The authorship of the book depends a great deal on when the book was written. Isaiah 9:4 seems to elude to Judges 7:21-25. If this is true then the book would have been written before the time of Isaiah who ministered during the 7th century B.C. In 992 B.C. the Canaanites were still living in Gezer (1:29) when Pharaoh conquered the city. However, Pharaoh drove them out and later presented the city to one of Solomon's wives around 970 B.C. (1 Kg 9:16). Thus the book would be dated sometime before 992 B.C. when the Canaanites were still living in Gezer. Also, the Jebusites were still

BOOK

The book of Joshua covers about 350 years of Jewish history from the time of the death of Joshua to the judgeship of Samuel. The book derives its name from the Septuagint, Peshitta and Latin Vulgate. The early Jewish copies of the book entitled it, sepher shophetiym, meaning "a book of judges," or "a book of governors." Shophetiym is a Hebrew word that means "to judge," "to govern," or "to rule." The judges were either warriors, chieftains as Gideon and Samson who delivered Israel from their enemies, priests as Eli who directed Israel's heart back to God, or prophets as Samuel. They worked as God's appointed men to accomplish His work among the Israelites. However, there was no succession of judges who descended from them in their families. They did not have authority to change the law of God in any way, but worked to lead Israel back to the law. They did not add prophetic messages to the canon of Old Testament Scriptures. They were exceptional people that God raised up in a time of national calamity in order to save Israel from her enemies. We know the names of 16 judges, but not all their names. The book of Judges is a record of the unfaithfulness of Israel and God's efforts to call her to repentance. It is a

book that explains the mercy and grace of God in reference to the sin of His people. One of the major lessons of the book is that after the death of Joshua, and for approximately the next 350 years, Israel continually went into apostasy and was called back to faithfulness. The Israelites' apostasy from their covenant with God was persistent. Their disobedience led them to national disasters, economic oppression and raids by foreign powers. Nevertheless, God was faithful in delivering them from the economic oppression of their enemies. Because of the Canaanites, which Israel failed to drive out of the land, the Israelites were continually influenced to forsake the conditions of the covenant that they had with God. There is thus a repeated cycle of history recorded in this book. The people went into sin, God sent Israel's enemies to subdue and oppress her, the people repented, and as a result of her repentance God delivered her from her enemies. We must study Israel's history to our own situation today. We as Christians live in a world of various religious beliefs. It is imperative, therefore, that Christians remain faithful to the word of God in order that they not be deceived by the religions around them.

SOCIOECONOMIC BACKGROUND

Understanding the social structure of Israel and her economics during the initial years of her possession of the land helps us to interpret the book of Judges. When the Israelites settled in the land, they became an agricultural nation with families living independently on farms throughout the territory of Palestine. Each tribe settled in a particular allotted territory where they farmed the land and grew into a clan of families. There were 46 cities given to the Levites, and thus at least these cities were places to which the people were to go for instruction in the law of God. The people took their offerings to these cities for the Levites, and thus these cities were not centers of trade, but centers for offerings. Neither were these cities business centers as we would conceive them to be after the modern-day cities in which we live today. The cities of the Levites were actually small towns or villages that could be fed by the

produce of nearby farms, and those who brought their offerings to the Levites. Those Israelites who lived in the rural area of Palestine had to live independently, and thus they sought to sell their produce to any nearby people. The Israelites, therefore, lived in the country, farming the land, and making periodic visits to the cities of the Levites. The tribes settled throughout their allotted territories. The families developed into clans as sons and daughters stayed in close proximity to one another and the patriarch family of the clan. In this way the Israelites grew to populate the land that was initially given to the families after the conclusion of the national wars of Israel. As each tribe developed within their allotted territories, they became somewhat autonomous from one another as independent farmers, and to some extent anonymous from one another. This spirit of autonomy eventually

135 Judges 1 Dickson Teacher's Bible Commentary

Israelites were easy victims to the oppression of the Canaanites and raids by neighboring foreigners. The tribes' socioeconomic relationship with the Canaanites led to the Israelites acceptance of the religious beliefs of those with whom they traded and intermarried. The Israelites did not reject their belief in the one true God, they only added to their religious beliefs the beliefs of the gods of the Canaanites. Their compromise of the truth of God, thus led them to compromise their values, and subsequently their behavior. In this spiritual adultery they were led away from the will of God. And since Christians today live in the same situation, it is important the Christians be diligent in their study of the word of God (2 Tm 2:15). If they do not grow in the knowledge of Jesus, they will turn away from His word. (2 Pt 3:18).

led to a sense of nationhood within each particular tribal group. Since each tribe failed in their responsibility to drive out the remaining Canaanites within their allotted territory after the conclusion of the national wars that were led by Joshua, their autonomy became an opportunity that led to oppression and raids. Because of their spirit of autonomy, the Israelites began to associate and trade with the remaining Canaanites in their particular territories. With the trade came social contact and intermarriage. The Canaanites eventually took advantage of this by economically subjecting the Israelite farmers to supply their needs by demanding tribute. Those farmers who did not subject themselves were raided by nearby foreign powers as the Midianites. In their autonomy, and often anonymous relationship with one another, the

PERIODS OF THE JUDGES

REFERENCE OPPRESSOR YEARS JUDGE PEACE

Cushan Rishathaim

8 18

Othniel Ehud/Shamgar

40 years 80 years

3:7-11 3:12-31

Moabites &

Philistines Northern Canaanites

20 7

Deborah/Barak

40 years 40 years 48 years 32 years

4:1 – 5:31 6:8-32 9:1 – 10:6 10:6 – 12:15

Midianites

Gideon Abimelech/Tola/Jair

Civil wars Ammonites

Jephthah/Ibzan

Elon/Abdon Samson/Eli/Samuel

Philistines

20 years

13:1-16

ity to carry a sword or run in battle. The physical amputations symbolized the amputation of the power of the leadership of a nation. Adonibezek realized that he must reap what he had sown in reference to his conquest of others (See comments Gl 6:7). He had been brutal to others, and thus he here reaped his own brutality. 1:8-15 Had fought against Jerusalem: This is added information concerning the defeat of Jerusalem that took place under the leadership of Joshua (See Ja 10). The Negev: Or, the Negeb, or South. This was the southern area of Palestine that was mostly desert. Hebron: Formerly called, Kirjath Arba, Hebron was a city in the hill country about 19 miles (25 kilometers) southwest of Jerusalem (See Nm 13:22; Ja 15:14). Othniel: This was Caleb's nephew, if we assume that Kenaz was Caleb's younger brother. Achsah: Joshua gave her beyond what she asked (See Ja 15:15-19). 1:16-21 Father-in-law: This term could also be translated "brother-in-law" (See 4:11). The father-in-law of Moses was Jethro (Ex 3:1; 4:18) or Reuel (Ex 2:18). Hobab was the son of Reuel (Nm 10:29), which would make him the brother-inlaw of Moses. Kenite: The Kenites were in Palestine as early as the days of Abraham (Gn 15:19). Hobab: Because he was familiar with the wilderness in which Israel was condemned to

Faithful Years

(1:1 – 3:6) Outline: (1) Living under God's direction (1:1-36), (2) Rebuke for compromise (2:1-6), (3) Loyalty of the people (2:7-10), (4) Apostasy and punishment (2:11-23), (5) Testing by their enemies (3:1-6).

Chapter 1 LIVING UNDER GOD'S DIRECTION 1:1-7 Judah will go up: The command to defend the land was now in the hands of individual tribes, not a central command as through Joshua. A shift from national responsibility to tribal responsibility for driving out the Canaanites now took place in the history of Israel. Simeon: Because they did not have confidence in themselves to defeat the Canaanites, Judah asked for the help of the tribe of Simeon. Perizzites: The mention of the Canaanites in this context indicates that these nomadic people continued to dwell at least in the central region of Palestine. Adonibezek: This was possibly the title of a position and not the name of a specific individual, though the context seems to indicate that this was the name of a person. Cut off his thumbs and his great toes: The symbolism here was to incapacitate an individual in reference to his abil-

136 Judges 2 Dickson Teacher's Bible Commentary

Chapter 2 REBUKE FOR COMPROMISE 2:1-6 An angel of the Lord: See Ex 23:20; Ja 5:13-15 (Compare Ex 34:10-27). This was a messenger of God who reminded Israel of their failure to obey the command of God in reference to making any covenants with the inhabitants of the land. Since reference here is to "an angel" we would not assume that this was the preincarnate Christ, but one of His messengers to the people of Israel. The angel was simply delivering to Israel the message of the Lord. You have not obeyed My voice: The Israelites had formerly promised that they would not break their covenant with the Lord. But they went back on their promise by making alliances with those they were to eradicate from the land (See Ex 34:10-27). Bochim: This word means, "weepers." They wept when they were reminded that they had not kept the conditions of the covenant. They were repentant, but they still failed to eradicate the land of the Canaanite culture. Their repentance, therefore, was not combined with works.

wander, Hobab was invited as a guide for Israel. When Israel settled in the land of promise, the family of Hobab settled in a city at the south end of the Dead Sea (4:11). Zephath: During the battle against this city some of the Israelite soldiers were captured (See Nm 21:1-3). Because of this their fellow soldiers made a commitment that they would completely destroy the city (Ja 6:18). Later the city was renamed Hormah. Gaza ... Askelon ... Ekron: These were three major cities of the Philistines that were southwest of Jerusalem in the coastal regions of Palestine. Later in the history of Israel, they gained their independence and were a thorn in the flesh of Israel (See 1 Sm 4:2). The Jebusites: See Ja 3:10; 18:28. The Jebusites, meaning, "to trample upon," were still in Jerusalem at the time of David's reign (2 Sm 4:6,7; 1 Ch 11:4-8). Since they occupied Jerusalem at the time of this writing, this would indicate that the book of Joshua was written before the reign of King David, for David drove out the Jebusites from the city of Jerusalem. 1:22-26 Bethel: The Canaanites called this city Luz (Gn 28:19). There was also a second city call Bethel which was located in the territory of Simeon (1 Sm 30:27). Land of the Hittites: This land possibly extended into southern Asia Minor. Between 1900 to around 1200 B.C., the Hittites were a great empire of people in southern Asia Minor (present-day Turkey). The territory of their kingdom extended south into the northern regions of Palestine. 1:27-36 Manasseh did not drive out: See Ja 17:11-13. What Manasseh failed to do here later became a curse to them and Israel. As the other tribes, after the national wars under the command of Joshua, they were to assume their tribal responsibility of cleansing the land of the Canaanites once the land was allotted to the individual tribes. They, as the other tribes, failed to do this. Subsequently, the Canaanite culture of wicked idolatry infiltrated Israel. Beth Shean: This city was established around 3,000 B.C. and was known as Decapolis in the days of Jesus (Mt 4:25; see 1 Sm 31:10). Today it is called Beisan. Taanach: See Ja 17:11; 21:25. Megiddo: Or, Megiddon (Zc 12:11) was an ancient city that was established around 3500 B.C. Gezer: See 2 Sm 5:25; 1 Ch 14:16. This ancient city was in existence by 3000 B.C. Became forced labor ... tributaries: The inhabitants of those cities that Israel did not conquer either became bondservants to Israel at this time or they were subjected to paying tribute to Israel. This plan may have appeared good to Israel at the time, but it later became a moral disaster to each tribal group. The idolatrous culture of the inhabitants of these cities later changed the culture of Israel, turned their minds away from God, and finally resulted in Israel's eradication centuries later from the promised land through the Assyrian and Babylonian captivities. The reason the religious beliefs of the Canaanites were accepted by the Israelites was because the Canaanite beliefs appealed to the carnal nature of man. They were beliefs that were formed after the desire of those who humanistically looked to themselves as the authority of belief and behavior. As the Canaanites did that which was right in their own eyes, so the Israelites eventually assumed the same world view.

LOYALTY OF THE PEOPLE 2:7-10 The statements here end the review of what took place during the days of Joshua. The nation was loyal to God through the leadership of Joshua. However, this all changed in the decades after the death of Joshua. Another generation ... that did not know the Lord: This new generation was an indication of the failure of the fathers to communicate the wonders, works and will of God to their children. It seems that they not only failed to teach their children the work of the Lord in settling Israel in the land, they also failed to teach them the law of the Lord. This failure would be repeated throughout the history of Israel. Successive generations would fail to remember the Lord, and thus the Lord would discipline them through the oppression and raids of their enemies. The people would repent, have peace for a brief period of time, but then again forget the Lord. This was the history of Israel as it is recorded in the book of Joshua.

APOSTASY & PUNISHMENT 2:11-15 Served the Baals: The word "baal" means "lord," "possessor," "owner," or "husband." The plural form, "baalim," refers to the "great lords" or "sovereign owners." These gods that were created after the imagination of men appealed to the humanistic lusts of the flesh. In most cases, religious behavior that was connected to Baal worship was focused on the fertility of man, land and animals. Certain occult practices were adhered to because it was believed that such practices were necessary for the productivity of the land, animals and men. Baal was the imagined god of the Chaldeans, Phoenicians and Moabites (Nm 22:41). The Philistines, where Baal was referred to as Baalzebub, or "lord of flies" (2 Kg 1:2), also practiced some of the rites of the Baal gods. Human sacrifice was associated with Baal worship and various lascivious ceremonies (1 Kg 14:24; Hs 13:2). Parents even sacrificed their children to Baal in some instances (Jr 19:5). Ashtaroth: Astarte was the ancient Semitic goddess of love, fertility and marriage. This was also an ancient religion that was invented

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by man to please the lusts of the flesh. It was practiced in the days of Abraham (Gn 14:5) and was a religion of the Sidonians and Phoenicians (1 Kg 11:33). It was also practiced among the Arabs and Philistines (1 Sm 31:10). Among the Babylonians and Assyrians, Astarte, or Ishtar, was also a goddess of war. The practice of fornication was a part of this religion (See 1 Kg 11:5). Astarte was also known as the "queen of heaven" (Jr 7:18). The Greeks referred to her as Aphrodite and the Romans called her Venus. Both the Baal gods and the Ashtaroth were the creation of men who sought to follow after the lust of the eyes, lusts of the flesh and pride of life. These gods were the creation of men who refused to seek out the law of God, but rather sought to please their own carnal imaginations and lusts. Following after such gods was rebellion against God. When the Israelites went after their own imaginations in serving their own religious creations, God became their adversary (1 Sm 28:16). Through the proxy of Israel's enemies, He disciplined them by removing His protective hand over the nation (Jb 1:10; Zc 2:5). 2:16-23 The Lord raised up judges: This is the repetitive action of God in response to the cries of Israel to be delivered from her enemies that God released upon her because of her sin. This is the theme of the book of Judges. The judges were leaders, governors or chieftains who were commissioned by God to deliver Israel from her oppressors. In every case when Israel forsook God, there was a repetitive cycle of restoration. The cycle involved Israel's sin, bondage to foreign powers, repentance, prayer for deliverance, God's raising up of a judge, God's deliverance, and then the death of the judge. Prostituted themselves after other gods: They were unfaithful to the Lord, and thus gave themselves to gods that they had created after their own imagination (See Hs 2:5,13). The Lord left those nations: This statement reveals the inadequacy of Israel as a military power to do anything without the power of God behind them. They could never as a nation have driven out of Palestine those nations they did without the power of God working through them. As tribal groups who gave up on God, they were completely inadequate to drive out those Canaanites who dwelt in their homelands. When God left them, they were not able to drive out the nations. God thus took the credit for leaving nations in the land and among the Israelites because the Israelites by their own military strength could not totally eradicate the Canaanites from the land. Christians would do well to remember this principle (See Rm 8:31,37; Ph 4:13). Without the power of God in our lives, we can do nothing.

by the Canaanites. The Canaanite peoples who are mentioned in this context remained in the land of Palestine throughout Israel's years in Palestine. Since many Israelites intermarried with the Canaanites, Hittities, Amorites, Perizzites, Hivites and Jebusites, it would be difficult to say that any Jew was pure Jew in his or her lineage back to the sons of Jacob. By the time of Jesus, no mention is made of the Canaanite people, and thus we would assume that they had been integrated into Israel by the time Jesus was born into the world. Mt. Lebanon: This is the snow-covered mountain range of northern Palestine. The highest peak is about 10,200 feet. Mt. Hermon: This was the northern most area of conquest during the time of Moses and Joshua. This mountain is about 9,000 feet above sea level and is covered with snow. It is the source of the Jordan River and was possibly the mountain of the transfiguration of Jesus (See Mt 17:1-13).

History Of Unfaithfulness & Repentance

(3:7 – 16:31) Outline: (1) Othniel delivers Israel (3:7-11), (2) Ehud delivers Israel (3:12-30), (3) Shamgar defeats the Philistines (3:31), (4) Deborah and Barak deliver Israel (4:1 – 5:31), (5) Gideon delivers Israel (6:1 – 8:35), (6) The tyranny of Abimelech (9:1-57), (7) Tola and Jair (10:1-5), (8) Jephthah delivers Israel (10:6 – 12:7), (9) Ibzan, Elon and Abdon (12:8-15), (10) Samson and the Philistines (13:1 – 16:31)

OTHNIEL DELIVERS ISRAEL 3:7-11 The children of Israel did evil: This phrase introduces each occasion when God was sought to rescue Israel from her oppressors. The cycles of sin and restoration started with Israel forgetting the Lord and serving the Baals at the Asherahs (groves) (See 2:11). Astheroths: See Ex 34:13; Dt 16:21; 1 Kg 16:33; 2 Kg 13:6; 17:16; 18:4; 21:3; 23:6,15. Once they sinned, the anger of the Lord was kindled against His people. By the Lord's discipline through a foreign oppressor, the apostasy was stopped when Israel repented. After their repentance, the Lord delivered them. Cushan-Rishathaim: The Hebrew word here means "an Ethiopian of great wickedness." Mesopotamia: This is a Greek word that was given to the region between the Tigris and Euphrates Rivers (See At 2:9). Since the Cushite king was king over Mesopotamia, we would assume that this invasion of the land of Palestine came from the east. Othniel: Since Othniel was Caleb's younger brother, this apostasy took place soon after the death of the patriarchs who initially took portions of the land of Palestine from the Canaanites. The Spirit of the Lord: The judges whom God rose up could do nothing without the help of the Holy Spirit of God. Though the judges were often charismatic leaders, their leadership was enhanced by the Spirit, and thus people saw in them the help of God. Rest forty years: This generational period of time was the result of the influence that a strong leader had on the people. It seems that Israel had a difficult time instilling in her children the knowledge of and obedience to the will of God. They remained faithful throughout the life of those who experienced the direct work of God to deliver them from their enemies. However, when the generation that experienced the deliverance of God died, the children digressed into sin.

Chapter 3 TESTING BY THEIR ENEMIES 3:1-6 The Lord left to test Israel: God turns that which is wrong into good for His people. By forsaking the will of God, He did not work for the tribal groups in their efforts to cast out of their allotted inheritances the remnants of the Canaanites. When they forsook God, God forsook them and allowed them to be overcome by their enemies. However, God used the occasion of Israel's negligence to develop the armies of the individual tribes in order to strengthen them against future attacks

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EHUD DELIVERS ISRAEL 3:12-30 Eglon: The Moabites resided east of the Jordan in the region between the Dead Sea and the Arnon River. By forming a coalition with the Ammonites and the Amalekites, Eglon was used as God's proxy judgment against Israel. The Ammonites, meaning "born of a kindred (incest)," originated from Ben-ammi (Gn 19:38). Ben-ammi was the son of Lot whose mother was Lot's younger daughter. The Amalekites originated from Amalek, the son of Esau (Gn 36:12), who was the father of an Arab people (See Ex 17:8; Dt 25:17). Ehud: As most of the Benjamites, Ehud was left-handed. Present to Eglon: This was probably the regular tribute that was being paid to Eglon by Israel. Gilgal: This term refers to sculptured images, or idols. Message from God: Because Ehud was left-handed, he caught Eglon off guard, and thus the lethal blow was struck with a knife that was approximately 18 inches long. Ehud struck the king so hard with the knife that the hilt of the knife was also thrust into the abdomen of Eglon. This death of the Moabite King rallied enthusiasm on the part of Israel. Through Ehud's leadership, God once again delivered Israel out of the hand of oppressors from the east. As a result, Israel had peace from oppressors for 80 years.

presence by his side when the plan of attack was carried out. Because he wanted the presence of Deborah, Barak would receive no glory from this victory, for Jabin would be delivered into the hand of a woman. 4:11-16 The Lord has delivered Sisera: Credit was always given to the Lord for Israel's victories. This case was no different. Sisera was informed of the challenge of the assembled army of Israel, and thus marshalled his army to put down the rebellion. The Lord routed Sisera: The Hebrew word for "routed" means to "confuse," or "scatter." The direct hand of the Lord was involved in this battle, for a flash flood of the Kishon River turned the plains into mud through which the 900 chariots of Sisera could not pass. There was thus great confusion in the army of Sisera. With his entire army, Sisera fled on foot in fear of the Israelites. 4:17-24 The tent of Jael: This nomadic family lived in peace with both the Canaanites and the Israelites. Jael had surely heard of the defeat of Sisera's army, and thus under the guise of being hospitable, invited Sisera into her tent in order to pretend to protect him. Unaware of being deceived, Sisera fell into a deep sleep. While asleep, Jael drove a tent peg through Sisera's head. The Kenites thus maintained their peaceful relationship with the Israelites by the act of a woman who killed one of the leaders of the enemies of God. It sometimes takes bold women to stand up for that which is right. Until they had destroyed Jabin: The defeat of Sisera was the beginning of the end of Jabin and his oppression of Israel. From the time of this victory, the Israelite army grew stronger and bolder until they destroyed Jabin and his kingdom.

SHAMGAR DEFEATS THE PHILISTINES 3:31 Only one verse of scripture is dedicated to the work of Shamgar. With a long pole that is sharpened at one end, and is used to direct oxen, he slew 600 Philistines. From the brevity of this account of the third judge doing such great harm to the Philistines, we would assume that God wanted Israel to remember that it required only one person with His help to inflict great harm on Israel's enemies. There would have been no possible way for Shamgar to do what he did on his own. We must conclude that only through the physical empowerment of God he was able to kill 600 men with one sharpened pole. This physical empowerment was magnified in the life of Samson.

Chapter 5 5:1-5 This chapter is a poetic song of the victory of Israel over the army of Sisera. The composition of the narrative is one of the oldest pieces of Hebrew poetry. Willingly offered themselves: God gives victory to those who totally commit themselves to Him. When the leaders accept their responsibility to lead God's people and the people sacrifice themselves, great things happen to the glory of God. 5:6-11 The days of Shamgar ... Jael: Because of thieves, the main roads were not used in those days. Because it was unsafe to live in the villages, the people lived in walled cities. Not even a spear or shield could be found among 40,000 soldiers. Anarchy prevailed until Deborah, the mother of Israel. Mother in Israel: Deborah's motherly concern for Israel was the salvation of Israel. Not only did she have responsibilities in the home (4:4), but as a prophetess, she spoke to the people for the Lord. She inspired others to walk by faith (4:8,9), and in this chapter, and on behalf of the people, she gave praise to God. The lives of godly women have great impact on the people of God. Governors ... offered themselves willingly: When leaders offer themselves for the people, the people are inspired to follow. Good leadership is defined by those who lead for the sake of the people and not for themselves. In this case, it was the leadership of a godly woman who led by the righteous example of her commitment to the Lord. 5:12-18 Deborah and Barak were called to inspire faith and confidence in the people to stand against Sisera. Jabin

Chapter 4 DEBORAH AND BARAK DELIVER ISRAEL 4:1-3 Jabin: This was a Canaanite king who reigned in Hazor which was located in the territory of Naphtali (See Ja 11:13; 1 Kg 9:15). Mightily oppressed: The oppression was the Canaanite king's subjection of the Israelite farmers to supply his people with food. The oppression was probably greater than the oppressions that were brought on Israel by other nations. It may be that Jabin was overconfident in his 900 chariots of iron, and thus extracted extreme servitude from the Israelite farmers. Whatever the case, this oppression was extreme, and for this reason, a great deal of history is here dedicated to the victory of Israel to throw off this oppression. 4:4-10 Deborah: As a prophetess, Deborah had been judging Israel at the beginning of Jabin's oppression. Unfortunately, Israel was not listening to this woman prophet, and thus did not keep themselves close to God. Ramah: There were other cities named Ramah in Israel (See Ja 19:8,29,36; 1 Sm 1:19; 2 Kg 8:28,29). If you will go with me: For some reason, Barak was cautious about the plan of Deborah, for he wanted her

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sent Sisera to oppress the regions of Ephraim, Benjamin, Machir, Zebulun and Issachar. On the other hand, Reuben, Dan and Asher were indifferent to the appeal to fight against Jabin and Sisera. While the concerned risked their lives for their own existence and freedom, others sat idly by without concern. At this point in the history of Israel, the brotherhood of the nation had to a great extent been lost. The Israelites' independent spirit had taken them to a point of little concern for one another's tribal conflicts. 5:19-23 No gain of money: This was a war for freedom. The soldiers did not fight for the spoils of the enemy, but for their freedom from the oppression of the Anakim. Kishon swept them away: This was the direct hand of God against the enemies of Israel (Compare Jr 51:33). The chariots of the enemy were bogged down in the mud of the swollen river. Horsehoofs broken: The riders in the chariots probably deserted their chariots in the flood, and the horses subsequently went wild in the torrents of the water. It was a scene of mass confusion among animals and men. Curse you Meroz: It is a sin to fail to come to the rescue of those you can help. 5:24-27 Jael: See 4:17-22. Honor for the final victory over Sisera went to a woman in fulfillment of the prophecy that glory would go to a woman and not Barak (4:9). 5:28-31 Mother ... cried: The wickedness of every son or daughter brings grief to some mother. Rest forty years: Another generation of Israel rested from oppression because Deborah and Barak assumed their responsibility to lead the oppressed tribes of Israel to freedom. However, once this generation died, their sons and daughters returned again to forgetting the Lord and forming trade alliances and religious connections with unbelievers.

selves and not in God. Their trust was not in men as Moses and Joshua, who throughout their lives, focused the people directly on God as their King. 6:7-10 The Lord sent a prophet: The name of this prophet is not given. His name was not important, but his message was. His message was to remind Israel of how God worked with and protected them when the nation lived under the leadership of Moses and Joshua. Moses and Joshua had given Israel an example of trusting only in the Lord. Unfortunately, the Israelites digressed to trusting in themselves, that is, going after other gods that they formed in their minds to cater to their own desires. The prophet's message was a pronouncement of this sin in Israel. 6:11-18 Hide it from the Midianites: The fact that Gideon had to hide what wheat he thrashed indicates the severity of the oppression the raiding Midianites maintained over Israel. The Israelites had lost their freedom to carry out the ordinary functions of life. They were an unorganized people with no resistance to foreigners who without opposition raided them continually for the produce of their farms. The angel of the Lord: In this context the article "the" is used with the word angel, thus indicating that the "angel" was the preincarnate Son of God. In verse 14 the angel speaks as the Lord. You mighty valiant man: God knew the character of Gideon before Gideon himself realized his leadership ability. There are hidden gifts in every person, though the gifts often go unrecognized and under utilized by each of us. My family is poor: Too often people have used their poverty as an excuse not to serve the Lord with all that the Lord has given them. Gideon used his poverty as an excuse. He claimed to be poor, but poor in comparison to whom? There were evidently still some in Israel who were not as economically poor as he was. But in this case, God would not allow him to use his poverty as an excuse. I am least: As both Moses and Jeremiah, the lack of confidence of Gideon moved him to excuse himself from duty (See Ex 3:11; Jr 1:6). But again, God would not allow him to use his lack of confidence as an excuse. Show me a sign: Only those who lack faith need a sign before they act for God (See comments Jn 20:26-29). In this case, Gideon lacked faith (Compare Mt 12:39). God provided the sign for Gideon to take action, but from there on, he had to use his ingenuity to carry out the attack against the Midianites. 6:19-24 You will not die: After Gideon realized that the messenger was the Angel of the Lord, he perceived that he would die. It was believed that if one had such a personal experience with the Lord that he would actually die (See 13:22; Gn 16:13; 32:30; Ex 20:19; 33:20; Is 6:5). Knowing the fear of Gideon, the Lord comforted him with the words that he would not die. Jehovah Shalom: After being reassured by the Lord that he would not die, Gideon built an altar. He named it, "The Lord is peace," a fitting name for an altar that reminds us that the presence of the Lord brings peace. 6:25-27 Thrown down the altar of Baal: Gideon lived in a house that had an altar of Baal. This altar of pagan worship was to be pulled down with an ox. The grove of trees, the Asherah, was to be cut down. He was to build another altar and offer a bull as a sacrifice on it with the wood of the

Chapter 6 GIDEON DELIVERS ISRAEL 6:1-6 Midianites: The Midianites were a nomadic people who dwelt in the Arabian Desert region southeast of the Dead Sea. They descended from Abraham through his wife Keturah (Gn 25:2-4; compare Ex 3:1; Nm 22:4-7; 31:8,10,11,17). The Midianite oppression of Israel here was an act of vengeance. On Israel's march to Canaan under the leadership of Moses, Israel had killed five Midianite kings (Nm 31:8). Their oppression of Israel at the time was so severe that the Israelites fled to the mountains and lived in caves. They came as locusts in number: The fact that the Midianites and Amalekites were able to invade the territory of Israel on such a large scale is evidence of the fact that the tribes of Israel at this time in history had little allegiance to one another. After the death of Joshua, they went to their own territories, and subsequently disengaged from one another because of their independent spirit. They had no central leadership to muster an army against invading foreign powers. And because they had forsaken God as their "central government," they were vulnerable to the invasion of any foreign power. When later in history they did become weary of the invasion of foreign powers, they turned to a king on earth while forsaking the King in heaven. Their choice of Saul to be their king many years later, therefore, was evidence that they continued to trust in them-

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Asherah that he cut down. The symbolism was to manifest that he was personally repenting in reference to the idolatrous worship of Baal. 6:28-32 So that he may die: The extremity of Israel's digression into false gods is here manifested by the reaction of the people of the community to the deeds of Gideon. They would kill someone for religious sacrilege against their false gods, but not for serving the one true and living God. The pitiful religious condition of Israel at this time in their history manifests the extreme patience of God to preserve Israel in the land in order to bring about His eternal purpose. Let him plead for himself: The father of Gideon stood firm against those who would take the life of his son for the sake of giving honor to Baal. At least in this case, the father of Gideon had not fallen for belief in Baal. In verse 25 it is stated that Gideon's father had built this altar that was torn down. In view of what the father here stated to those who would kill his son for destroying the altar, it seems that the altar was built by the father in order to comply with the wishes of the community. He built the altar, but did not conform to any belief in Baal. One must never underestimate the power of community peer pressure to do that which is against the will of God. Jerubbaal: The name means, "let Baal contend." His name was later changed to Jerubbesheth (2 Sm 11:21). The change in the name was to rid it of the word "Baal." 6:33-40 The valley of Jezreel: This lush valley in the territory of Issachar (1 Kg 21:23) was the campsite where the Midianites and Amalekites camped in order to prepare for their annual raid on the farms of the Israelites. Abiezer: The Abiezrites were those of Gideon's own tribe. He then sent messengers to Manasseh, Asher, Zebulun and Naphtali in order to rally soldiers against the invading Midianites and Amalekites. A fleece of wool: Again Gideon needed the reassurance of the Lord. Not only did Gideon establish the occasion for the sign, that is asking that a fleece of wool be used, but also that the miraculous sign occur twice. The Lord accommodated Gideon because He knew that he had little confidence in himself. Gideon had enough faith to muster an army together for war, but not enough to actually launch the attack.

peace had brought lethargy in Israel. Gideon's battle against the Midianites was an opportunity for God to prove to them that He was still fighting for Israel. It was also an opportunity for the individual tribes of Israel to once again work together as a nation, instead of living so autonomously from one another. Gideon's call to all the tribes was a call to nationalism. 7:4-8 Test them: The Hebrew word for "test" is the same word here that is used in smelting of metal from ore. It was a test to see how pure they were for the battle in which they were to be engaged. Putting their hand to their mouth: This was the cautious group, for they drank by putting their hands in the water and drawing it to their mouths. They drank while keeping watch for the enemy. 7:9-14 Purah: This was probably the person who bore Gideon's armor. Dream: God evidently sent the Midianites the dream in order to spread fear among them. A cake: This was Gideon's army of farmers. Tent: This was the army of Midian that was defeated by the Israelite farmers. 7:15-18 Worshiped: Gideon worshiped right at the camp of the Midianites, reminding us that worship is not confined to specific locations. Worship results whenever one realizes the work of God, which in this case was Gideon's conclusion that the dream was from God. 7:19-25 Trumpets ... pitchers ... lights: Since the attack was launched at night, the actions of Gideon's army gave the impression that a large army of soldiers was attacking. The breaking of the pitchers created the illusion of sound that many men were racing down the mountain. The trumpets created the sound of calling men to war. With the 300 lights in the hands of the men, the Midianites would assume that each light represented many soldiers. The entire display was a bluff to the Midianites, a bluff that worked. Once the fear-stricken Midianites had been routed by the small band of Gideon's men, men from Naphtali, Asher and Manasseh joined them to chase the Midianites back to the desert regions east of the Jordan. Oreb and Zeeb: The heads of these chieftains, or princes, were taken to Gideon in order to confirm that the Midianites had been defeated.

Chapter 8 8:1-3 Contended with him sharply: It seems that the men of Ephraim were somewhat jealous, or at least felt left out of the initial battle. But Gideon answered them by praising them for their victory over Oreb and Zeeb. Abiezer: Reference to this person may indicate that the major part of Gideon's 300 men were his kinsmen. 8:4-9 The princes of Succoth: These leaders answered that they would not give provisions to Gideon in response to his request because Gideon had not yet won the battle. This is typical of those who are in fear of both sides in a civil war, and are often innocent victims. Two kings of the Midianites had not yet been defeated. If Gideon were helped, then these kings would return and punish them (Compare Gn 32:30). So Gideon says the same. If he is victorious, he will return and punish them. Gideon assumed that they should have known that he was fighting God's battle, and thus they should help God by giving his army provisions. The mistake of the princes was that they did not believe that God was working for Gideon.

Chapter 7 7:1-3 Gideon's battle against the Midianites was to be a test of the faith of his men in the work of God in their lives. The battle was set up to bring glory to God in order that Israel know without doubt that God worked through Gideon and his men in order to defeat the Midianites. Gideon's victory over the Midianites in one battle would signal to the rest of Israel to take up arms against the Midianites and drive them from their lands. From Mt. Gilead: Since the camp of Israel was at Mt. Gilboa, we would assume that the translation here in reference to Mt. Gilead could be translated "through Mt. Gilead." Whoever is fearful: This question resulted in 22,000 going home. The fact that there were so many who were fearful indicates that at this time in the history of Israel the men of Israel had long forgotten their trust in God to fight for them. They were farmers settled in the land, and thus lost their bravery in reference to defending themselves against any enemies. Years of

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8:10-17 Princes of Succoth ... elders: The young man revealed to Gideon the names of the leadership of Succoth, which leaders would pay the price for not helping the one who was delivering Israel from the oppression of the Midianites. Their unpatriotic attitudes would lead to their punishment. He punished the men of Succoth: Some have assumed that the wording here means that the men were tortured to death. But others have interpreted this to mean that they were beaten into submission. The key point was that the leaders had to pay the price for their poor leadership and lack of faith in God to help Gideon's men. 8:18-21 They were my brothers: The men whom Zebah and Zalmunna had murdered were the brothers of Gideon. They confessed to their crimes, and as the next of kin, Gideon had the legal right to render their judgment of death (See Nm 35:19,21; Dt 19:12,13). 8:22-28 The Lord will rule over you: Though victorious in his leadership over the Midianites, Gideon did not lose his humility, or this understanding that it was God who gave him the victory. Politics did not appeal to him, nor did fame. He clearly understood the theocracy of Israel, that only God would rule over Israel from heaven. Israel was to have no central leader or government in order that there be no distraction from the centrality of their King and government from heaven. Gideon made an ephod: The fact that it became a snare to Gideon indicates that the people worshiped this idol against the wishes of Gideon. He possibly wanted the spoils of his victory over the Midianites only because his kinsmen were traders. Unfortunately, he made this ephod that became an object of reverence in the years to come. The people had a yearning to pay homage to fetishes that presumed to have some magical influence over their lives. When men focus on idols and fetishes to bring them protection, they have digressed in their thinking from heaven to things of this world. 8:29-35 Played the harlot: We find it almost incomprehensible that Israel would soon turn from God after the victories of Gideon. But we must understand that at the time of this turning to idol gods, the people were turning to fulfilling the lusts of the flesh and pride of life. They were turning to depending on themselves, and thus created gods and religious behavior that conformed to every man doing that which was right in his own eyes. Since the Israelites were a stiffnecked people, they were very independent, and thus had a tendency to look to themselves and not to God. This national character continually led them to create any god in their minds that would soothe their consciences. We must also keep in mind that the history of the book of Judges covers a period of about 350 years. There is a great deal of time between the events that are recorded in the book, which time we often fail to realize when reading the book. Did not remember: It is easy to forget God's work in our lives when we are consumed with our own personal wealth. As each individual clan grew to expand their own personal wealth and possessions within their allotted territories of Palestine, they worked independently of one another, and often in competition with one another. They became rural clans independent of one another in a land wherein was left the influence of the Canaanites and their false gods.

To a great extent, their turn to these gods was a failure of the Levites to continually minister to this rural culture by keeping their minds focused on the one true and living God. Or at least, the influence of the Canaanites with whom the Israelites associated was greater than the work of the Levites to keep their minds focused on God. The lesson is obvious. Bad fellowship corrupts good morals.

Chapter 9 THE TYRANNY OF ABIMELECH 9:1-6 Abimelech: This son of Gideon through a concubine from Shechem (8:31) did not have the humble spirit of his father. He sought to do that which Gideon refused, that is, become a king (8:22,33). Seventy persons ... or that one reign: His apostate thinking had missed the point in reference to Who was reigning over Israel. In the theocracy of Israel, God only was to reign. But in their apostate state in reference to the central authority by which the Canaanites ruled themselves, Israel's thinking was portrayed to the men of Shechem in this statement of Abimelech. Vain and reckless people: After stealing the money from the temple of the false god Baal Berith, he hired those who were arrogant, wanton, worthless and lewd. Abimelech knew that he could not carry out his evil desire unless he surrounded himself with men of similar motives. Evil motives attract those who are of the same character. Slew ... his brothers: Ruthless leaders who seek to dominate a country will kill the opposition. Under the supposed sanction of the people from Shechem, Abimelech carried out a genocide against the sons of Gideon. The young Jotham hid, and thus escaped this evil act of Abimelech. House of Millo: This was possibly a fortified military headquarters within the territory of the Shechemites. 9:7-21 The election of Abimelech was the result of two unfortunate problems that persisted among the people. First, while the humble and sincere busy themselves with their tasks, idle and arrogant men presume to rule. Second, family loyalties too often prevail over the interest of the general public. Thus those who are qualified to lead are often rejected by the people. In this fable told by Jotham, he spoke of how the citizens of Shechem (trees) looked to a bramble (Abimelech) to be their leader. Since neither the olive and fig trees, nor vine would reign over them, they sought out a bramble, a low-growing shrub. While the olive and fig trees and vine were busy with their work, the occasion arose for the morally debased to seize the opportunity to rule. Political aspirations appeal to the arrogant who are without honor in the community. In this fable of Jotham, his message was directed both to the unworthy character of Abimelech, as well as the fickle nature of the people of Shechem. The Shechemites felt no gratitude for the deliverance by Gideon who saved them from the oppression of the Midianites. Since Gideon would not reign over them, they sought anyone who would. Such illustrates the seemingly unquenchable desire of men to have some leader over them. This feeling is born out of the desire in society as a whole to collectively reject the reign of God from heaven. Men can deal with their leaders, but they cannot deal with or change the unchangeable God. Therefore, they seek for one to

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ancestor, Issachar (Gn 46:13). He is the sixth judge whom God sent to deliver Israel. He received little mention for his 23 years of service in judging Israel. Jair: Likewise, Jair, for his 22 years of service was given only three verses of Scripture. Thirty cities: We would assume that this family was wealthy throughout the region that Jair judged.

reign over them whom they believe they can control. For this reason, righteous leaders often find it difficult to lead a people who want to do that which is right in their own eyes. At the foot of Mt. Sinai, Aaron fell victim to this public pressure by making the golden calf (See comments Ex 32). Today many righteous leaders fall victim to the same public pressure. 9:22-25 God sent: God worked in the environment in a way that contention developed between the elected (Abimelech) and the ones who put him in office (the Shechemites) (Compare 1 Sm 16:14). God allowed the political scenarios to develop in order to bring an end to the reign of the presumptuous Abimelech. Evil spirit between Abimelech and the men of Shechem: When agreements are made between evil men with unrighteous motives, the fruit of such agreements eventually develops into division and destruction. After Jotham had stated his fable, he fled and let the political game between Abimelech and the Shechemites play out its course. Wise leaders do not involve themselves in nonsense debates with those who thirst for power and pomp (See comments Ti 3:911). 9:26-29 Gaal: The festival of this context was usually one of celebration. In this case, however, it was used by Gaal as an opportunity to win the confidence of the men of Shechem. Hamor: Centuries before, Hamor was killed by Simeon and Levi. Hamor's son Shechem had raped Dinah, the sister of Simeon and Levi (Gn 34:2). Gaal thus appealed to the race pride of the men of Shechem. He challenged them concerning their desire to have an Abiezrite (6:11), Abimelech, the son of Gideon, reign over them rather than one of their own countrymen. 9:30-33 The conspiracy of Gaal was made known to Abimelech by Zebul who ruled in Shechem. Zebul's suggestion to Abimelech was a surprise attack against those who sought to oust him as their king. 9:34-45 God judged the Shechemites through the proxy of Abimelech's men. God will use unrighteous men to judge unrighteous people. The inhabitants of Shechem were slaughtered by the army of Abimelech. The city was destroyed and the land was sowed with salt as a symbol that it should never produce again (See Dt 29:23; Jr 17:6). 9:46-49 The tower of Shechem: This wooden tower of refuge for about one thousand men and women became a furnace for their execution. Abimelech burned to death those who took refuge in this tower dedicated to false gods. 9:50-57 A piece of a millstone: Through the unrighteous Abimelech, God judged the Shechemites. But after this battle, it was time for judgment to come upon Abimelech. God repaid the wickedness of Abimelech: God took credit for the death of Abimelech, though it was the woman who cast down the stone upon his head. God worked in the circumstances to bring about the end of the unrighteous Shechemites and the wicked Abimelech. We must never underestimate the providential work of God to bring about the end of evil people and their rulers. The righteous must patiently wait on the work of God.

JEPHTHAH DELIVERS ISRAEL 10:6-9 Served the Baals: This is the first time we are given the numerous false gods to which apostate Israel gave their allegiance in rebellion against God. The word "baals" in this context is plural. Ashtaroth is mentioned, with the gods of Ammon, Moab and the Philistines. All these gods were the creation of men, who in rebellion against any authority above their own minds, would not seek knowledge of the one true and living God. Since all the Canaanites knew of God working through Israel to bring them into the land of Palestine, we would rightly assume that these gods were created in order to pacify the desire of men who sought to follow after their own lusts or pursue their worldly goals. They were hardened in that they arrogantly refused to accept the God of Israel. 10:10-16 Cried to the Lord: The oppressors in this context did not come into Israel as invading armies. In this confession, Israel stated that they had "forsaken our God and also served the Baals." They did not give up their knowledge of God. The text says "also," that is, they brought into their pantheon of belief the gods of the nations mentioned in verse 6. They became polytheists. Since they brought into their theology belief in the false gods of the nations around them, then we would assume that the reason for doing this was both social and economical. Socially, they intermarried with those who believed in the false gods. Economically, they sought to trade with the nations of the false gods. What started with a seemingly harmless union in cultures and economics turned into oppression. When those who believe in God seek to partner with those who do not have their God-given values, only oppression results. Being unequally yoked with unbelievers always brings oppression to the believer. Israel's history of doing such is surely the thought behind Paul's statement in 2 Corinthians 6:14. His soul was grieved: Every time His people bring themselves into the oppression of unbelievers, God grieves. He allows his people to be disciplined for their own wayward sin. But He takes no pleasure in the discipline that He allows them to undergo. 10:17,18 The Ammonites gathered their army in order to put down the rebellion of the Israelites. The Ammonites wanted to protect their economic interests. More was involved here than political goals and false gods. Israel had traded with the Ammonites to the point that the Ammonites depended on their trade. It could have been that the Israelites had been brought into the servitude of the Ammonites in order to provide food for them. In Israel's rebellion, the Ammonites see their efforts to put down the rebellion as an effort to protect their food supply. Formerly, the Midianites from outside Palestine raided the Israelite farms. But in this case, the Ammonites would be putting down a rebellion on the part of those who were serving them economically. Since there were no gold or silver mines

Chapter 10 TOLA AND JAIR 10:1-5 Tola: Tola was possibly named after the son of his

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in Palestine, we must always assume that in the oppression of Israel, food from farms was involved in the oppression. The oppressing nations, either from within or without, subjected the farmers of Israel to be farmer servants to provide them with food.

ing the Lord's." Burnt offerings were to be made only upon the altar at the tabernacle through the ministry of the Levitical priests. That which was offered was totally consumed by the fire of the offering. Since Jephthah was later revered as a hero of faith (Hb 11:32), we would not assume here that a literal burnt offering is in his mind. 11:34-40 His daughter came: It was not only his daughter, but his only child. Jephthah had made a rash vow to the Lord, and now the price had to be paid. According to that which has proceeded out of your mouth: What is here manifested in the giving of a vow to the Lord is the complete obligation of the one who made the vow to keep it. Jephthah's daughter realized the binding nature of the vow, and thus resigned herself to her father's wishes. What is interesting about the vow was that it was made with spoken words only. There were no signatures on paper. There were no lawyers to authenticate and verify the vow and signatures. It was a time when even evil men kept their word. According to his vow: The statement here indicates that Jephthah offered his daughter as a spiritual offering to the Lord. The way the text reads suggests that the offering was that she not marry for the remainder of her life. The fact that she was offered as a human sacrifice does not correspond to the times, though Israel was debased in many ways. But we must consider that human sacrifices were forbidden by the penalty of death under the law (Lv 18:21; 20:2-5; Dt 12:31; 18:10). Such sacrifices did not come into Israel until the nation had totally digressed to the human sacrifices of the Canaanites. This came many years later during the time of Kings Ahaz and Manasseh (Compare 2 Kg 3:26,27). Add to this the fact that Jephthah is revered as a hero of faith in the New Testament (Hb 11:32). We would assume that such honor would not go to someone who had offered his daughter as a human sacrifice. On the contrary, the vow of Jephthah was probably something spiritual, though she had to pay the price. Since marrying in Israel was a very sacred honor, Jephthah's daughter wept because she knew that she would never be given in marriage by her father. Since it would have been a shame for her to weep in the presence of the men in her city, she chose rather to isolate herself until she had accepted her fate of life. She knew no man: That is, for the rest of her life she was not to marry. We would justly assume, therefore, that as other women who gave their lives to the ministry of the tabernacle (Ex 38:8; 1 Sm 2:22), Jephthah's daughter lived the rest of her life a virgin in complete surrender to the sanctuary of God at the tabernacle. Went yearly to lament the daughter: This event is not recorded in any ancient Hebrew literature. After Israel's repentance years later, they would certainly not have accepted what Jephthah had done in reference to denying one's daughter the honor of marriage.

Chapter 11 11:1-3 Jephthah: This judge was a son of Gilead, the grandson of Manasseh (Nm 26:29,30). He was born of a harlot, and thus a half brother to the other sons of Gilead through his legal wife. He was eventually disinherited by his family, and subsequently lived in Tob. It is certain that he grew up with all the insecurities that come with a child who is rejected by the family. Nevertheless, God can use anyone to do His work. Unfortunately, Jephthah gained his experience in leading men by organizing a raiding party to plunder the goods of others. 11:4-11 Be our captain: The elders of the Israelite farmers knew that the one they had formerly rejected could lead them as the head of their army. The elders made a foolish oath here with one who had unscrupulous values. For the sake of their deliverance from the Ammonites, they agreed to have a vain person rule over them. 11:12-28 Israel took away my land: The Ammonite king was wrong. Israel had taken no land from either Moab or Ammon. When Israel was coming to the end of their wandering in the Sinai wilderness, they asked permission to pass through both Edom and Moab. The kings of these two nations at the time refused passage through their territory. Israel thus skirted Edom and Moab (Nm 20). When Sihon, king of the Amorites, refused passage to the Israelites, Israel attacked the Amorites in Jahaz. Jephthah correctly reasoned that since it was God who delivered the Amorites into the hand of Israel, Israel had a right to their land since it was the Amorites who took the initiative to attack Israel. The land could not be claimed by the king of Ammon, for it had been delivered into Israel's hand by God when Israel defeated the Amorites. Chemosh: The god of the Moabites. The Ammonites were at this time worshiping the god of the Moabites, as well as their god, Milcom (See Nm 21:29; 2 Kg 3:27). Three hundred years: Since Israel had lived in the land that was claimed by the king of the Ammonites for 300 years, the king's argument was not valid. Going back in years to reclaim land that one had taken from another was not a valid argument for taking land from a current occupant. The foolishness of the Ammonite king's argument was in the fact that he wanted to go back 300 years and claim the land as if his ancestors were the original owners of the land. 11:29-33 Jephthah vowed a vow: This vow of Jephthah was indicative of his character. We would expect something as this from a person who had few ethics and low morals. Jephthah was a person who was influenced by the apostate religious beliefs of the day. We must keep in mind that it was the elders who asked Jephthah to lead them. His calling was not directly from God, though God used an unscrupulous person as this to accomplish His deliverance of Israel from the Ammonites. Be the Lord's ... burnt offering: The "burnt offering" here would probably be spiritual in the sense of one "be-

Chapter 12 12:1-7 Why ... did you not call us: This accusation was not true, since the Ephramites were possibly called before the elders came to Jephthah. The motive for this complaint is questionable. It could have been that the Ephramites wanted some of the spoil of the Ammonites. Or it may have been that they wanted credit for defeating the Ammonites among their

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own people. Whatever the motive, they did not come to the original call to battle, though they were called. Fugitives of Ephraim: This taunt spurred on the Gileadites to punish the hot tempered Ephramites. The Ephramites accused them of being a band of fugitives who took up arms against the Ammonites. Since they were not the official army who represented any of the tribes of Israel, they could not claim any victory in the name of Israel. The Gileadites defeated the Ephramites, and the Ephramites fled to their homes. Unfortunately, they had to pass over the fords of the Jordan before they could get home. Therefore, the Gileadites set up a "road block" at the fords. Shibboleth: The Ephramites on the east side of the Jordan had been separated so long from the tribes of Israel who dwelt in the main territory of Palestine, that their enunciation of the Hebrew language changed. In the enunciation of the word "Shibboleth" they could not say it as the Israelites who dwelt on the west side of the Jordan. The evolution of the Hebrew language into different dialects that represented the distant tribes during this period of time does reveal how some of the tribes of Israel had developed some nationalism among themselves in their autonomy from one another. Though they were common descendants from the same father, Jacob, and originally had a common dialect, they were being divided by their nationalistic allegiance in their tribal territories. In this divisive state of existence, it was easy for invading foreign powers to seize territory or oppress any one tribal group without the others coming to their aid.

Philistines were a people of war. They possibly emigrated from Crete (Am 9:7). They were probably in the Palestine area at the time Abraham arrived (Gn 20 – 22). When Israel arrived, they had settled in five key cities: Gaza, Ashdod, Ekron, Gath and Ashkelon. We are informed that they oppressed Israel for 40 years, which oppression would extend to the time when Samuel encouraged Israel to rid herself of their oppression (1 Sm 7). You will conceive: The conception and time of Samson's birth were announced by an angel (Compare Gn 17:2,9,10; Lk 1:11-17). A Nazarite: A Nazarite was either a man or woman who dedicated himself or herself exclusively to the work of God for either a defined period of time, or a lifetime. In this case, Samson was a Nazarite for life. Nazarites were not (1) to drink alcoholic drinks, (2) shave their heads, (3) or become ceremonially unclean by contact with a dead body (See Nm 6:1-21). 13:8-14 What will be the rule for the child: Since the angel announced that Manoah would have a unique child, then Manoah asked the angel for instructions concerning how the child should be raised. The angel answered by stating again that the child should observe the rites of a Nazarite. Thus God made the decision concerning whether Samson would be a Nazarite. 13:15-20 Prepared a young goat for you: The appearance of an angel was so vivid that Manoah assumed that food should be served to him after the custom of the hospitality of the Israelites. What is your name: The Hebrew word used here for "beyond understanding" can be translated "incomprehensible" or "wonderful." The same word is used in Psalm 139:6 and Isaiah 9:6. If the angel gave his name to Manoah, Manoah could not understand it. Names were given on the basis of meaning in reference to the one to whom it was given. Manoah could not have understood the name of the angel, for he had no comprehension of the realm in which the angel functioned and lived. Fell on their faces: When a man realizes the direct presence of God, as in this case through an angel, the natural response is to fall in worship on one's face to the ground. The presence of God through even an angel causes such a response. One should be cautious, therefore, in proclaiming that he has been in the presence of an angel, when at the same time he did not respond as Manoah. 13:21-25 At this time in their personal experience with the miraculous encounter, Manoah realized that the one to whom he was speaking was an angel of God. He assumed that he and his wife would die because they had come into such close contact with God through His messenger (See Gn 32:30; Ex 20:19; 33:20; Is 6:5). Samson: This name means "sun-lie," or possibly the Chaldean meaning, "to serve." The Lord began to move him: From his youth, the Lord began to reveal to Samson that he was a unique person. We are not told what happened as a result of the Lord urging him to do certain things, other than what is explained in the following narrative.

IBZAN, ELON & ABDON 12:8-15 Ibzan: Little is known of the work of Ibzan whose home was Bethlehem, a small village in the southwest area of Zebulun. Bethlehem: This is not the Bethlehem of Judea. Elon: Little is known of this judge who ministered in Israel for ten years. The possible reason for the brief record of these judges is to inform us that God continued to work among His people throughout these difficult decades of sin and deliverance. We must keep in mind that the history of the book of Judges covers a period of about 350 years. Abdon: The mention of the sons and daughters of these judges indicates the family influence a specific judge had among the people. It seems that families carried on the heritage of their fathers who were key judges. Since the judges were mostly called by God because of their faithfulness, we assume that their children carried on a legacy of faithfulness throughout the lives of their families. The patriarch judge was mentioned in order to record the fact that their families sought to preserve the faithfulness of portions of Israel.

Chapter 13 SAMSON & THE PHILISTINES 13:1-7 Philistines: Since the story of Samson is more detailed than any of the other judges in the book, we have a greater description of how Israel lived with the Canaanite nations within Palestine. Israel not only became apostates to wrong beliefs, but they also did that which was contrary to the will of God. In this case, the Philistines from the southern coastal region of Palestine inflicted oppression on Israel. The

Chapter 14 14:1-4 Get her for me as a wife: The foolishness of youth is herein revealed. Not only did Samson fall in love with a

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foreign woman (See Ex 34:16; Dt 7:3), he also demanded that his father procure her for him as a wife (Compare 2 Co 6:14). Samson's attitude in his demand upon his father reveals that Manoah and his wife had somewhat spoiled this young man in his youth. Nevertheless, God was using the unwise actions of Samson to generate an occasion for conflict with the Philistines. We must keep in mind in this narrative that Samson was specifically chosen by God to give Israel relief from the oppression of the Philistines. In the case of Samson, God was using his sin in order to deliver Israel. She pleases me: Any marriage that is based on physical attraction is a very shaky union. Philistines had dominion over Israel: Israel had unwisely entered into trade agreements with the Philistines. They then combined these agreements with the social practices and religious beliefs of the Philistines. This behavior on the part of Israel brought the rural community of Israel into subjection to the Philistines. Such was the natural social result when a rural farming culture makes friends with a warlike culture as the Philistines. 14:5-9 Lion roared: Sometime on the journey to Timnah, and not in the company of his parents, this event occurred. We would assume that this type of strength was unusual at this point in Samson's life. It was probably at this time that God wanted to build confidence in Samson for future encounters with the Philistines. For this reason God empowered Samson with the strength that was necessary to kill the lion. Honey in the carcass: This event took place several months after Samson had killed the lion. In violation of the Nazarite rites, Samson on this occasion, and on many other occasions in reference to the Philistines, came into contact with a dead body. 14:10-14 They brought thirty companions: When they realized the strength of Samson, they feared him, and thus, 30 Philistines were brought in order to protect the wedding party from Samson. A riddle: This riddle was proposed to the 30 "bodyguards." Though clear in interpretation to Samson, it was impossible for the Philistines to understand. Since they would not be outwitted by Samson, they devised an evil plan to discover the meaning of the riddle. 14:15-20 In this context is revealed the disloyal heart of Samson's Philistine bride. Samson's wife: Once a woman was committed to a man, she was considered his wife even before the completion of the marriage ceremonies. Lest we burn you: There was the motivation of fear behind the disloyalty of Samson's bride. Instead of consulting her bridegroom, she worked treacherously in order to spare herself and her family. The fact that the 30 companions at the feast threatened her with death is evidence that Samson should never have involved himself with such an evil people. But there he was in the camp of a wicked people who were living contrary to the morals and ethics of God. Samson's downfall was that he placed himself in the company of those who had no concern for the will of God. The seventh day: The riddle was given on the first day of the feast and the girl lamented with Samson for seven days. If you had not plowed with my heifer: This was a vulgar proverbial phrase that meant, "if you had not slept with my wife." Slew thirty of their men: When the Spirit of the Lord came upon Samson, he was given super

human strength. This act of murder on the part of Samson was the beginning of God's use of his unrighteous nature in order to deliver Israel from the oppression of the Philistines. Samson's wife was given to his companion: In his rage, Samson did not complete the marriage ceremony. Since he left in a rage, the father of the bride assumed that Samson was no longer interested in her. She was then given to a friend of Samson, which friend could have been a Philistine.

Chapter 15 15:1-8 The father of Samson's wife assumed that he had rejected his Philistine bride because she had betrayed him in telling the secret of his riddle. Because of this, Samson felt justified to bring calamity upon the Philistines by destroying their source of food. Foxes: He tied the foxes tail-to-tail in pairs, and then tied a torch of fire to the pairs. The Philistines retaliated to Samson's deed by burning his bride and fatherin-law. But this enraged Samson even more. He then took revenge on them with a great slaughter. Thus the unwise choice of Samson to involve himself with the Philistines in reference to marrying someone other than an Israelite resulted in the death of many people. Since it was the Spirit of the Lord who moved Samson to punish the Philistines, we would assume that God was using the unrighteous actions of Samson to relieve Israel of the oppression of the Philistines. 15:9-13 The Philistines went up: Thus the wedding scandal where Samson was betrayed continued to be carried out as the Philistines here send out an army of men to take vengeance on Samson. Three thousand men: The men of Judah greatly respected the strength of Samson. Since the men of Judah would sacrifice Samson for their own safety, they asked Samson to be bound and delivered to the Philistines, to which he subjected himself. Samson saw this as an opportunity to be delivered into the midst of a great number of Philistines. 15:14-20 A new jawbone: This jawbone was fresh, and thus not dry and brittle. The great slaughter of Philistines with the jawbone reveals the tremendous power by which the Spirit of the Lord came upon Samson. Ramath Lehi: The meaning was, "the hill of a jawbone." This great victory of Samson over the Philistines was to intimidate them against oppressing Israel as long as Samson was alive. Since Samson did not judge Israel by organizing an Israelite army against the Philistines, we would assume that God's intention in using him as a judge was for the purpose of intimidating the Philistines. The intimidation lasted for a period of 20 years.

Chapter 16 16:1-3 Gaza: This was the most southern city of Palestine that was still controlled by the Philistines. Harlot: The life of Samson illustrates that God used the unrighteous actions of men to accomplish His work. In the case of Samson, he was his own worst enemy, and thus he eventually succumbed to his own unrighteousness. The doors of the gate: With the strength from the Lord, Samson took the doors of the city and carried them about 25 kilometers away to the top of the hill where Hebron was situated. This feat had its impact on those who sought to kill him, and thus we hear no more of their plot.

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the tribe of Benjamin. Four times in the book it is mentioned that in those days there was no king in Israel (17:6; 18:1; 19:1; 21:25). This statement assumes that when the book was written, there was a king in Israel. This would date the material sometime during or after King Saul. This statement that there was no king in Israel could be understood to mean that there was no king in Israel at the time as the nations around them had kings. Reference to Phinehas, the grandson of Aaron (20:28), would indicate an early date, sometime immediately after the period of the judges. Some Bible students assume that 18:30 is a reference to the Assyrian captivity of the northern kingdom of Israel in 722/21 B.C. However, a possible alternative understanding of this verse would place the writing in the context of the period following the time of the judges when there was a captivity of a portion of the tribes that is not recorded in the Bible. We will never know the date of writing. This is not necessary when considering the book to be inspired. What we must keep in mind is that the time covered by the history of the book is about 350 years. 17:1-6 Uttered a curse: The mother did not know that her son had stolen the silver. When the superstitious Micah heard that his mother had uttered a curse on the thief, he restored the stolen property. Micah had a house of gods: These were idols that were carved out of wood or stone, with some made of molten metals. Instead of smelting their silver and gold into coins, the Israelites combined their apostate religious beliefs at this time with their economy. Their riches were smelted into idols that portrayed their beliefs in false gods, and subsequently placed on display as an indication of their wealth. Every man did what was right in his own eyes: This statement is later repeated in 21:25 in order to explain how the people had turned their thinking from God as their King, to a man on earth as their leader. Because there was no central government that was expressed through the establishment of a king, in their autonomy from one another as tribes, and then as rural farmers, they turned to their religious instincts that were influenced by the Canaanite nations with whom they did business and intermarried. Idolaters are those who have created a god after their own imagination and religious behavior after their own desires. When men forsake the absolute authority of the word of God, in the religiosity of their lives, they will become a law unto themselves. 17:7-13 Be my father and priest: Micah bought a preacher. The term "father" referred to a position of respect and influence. The term "priest" referred to the God-designated office the Levites were to have among the people of Israel. Micah thus obtained his own personal religious officer in hope that God would bless his idolatrous beliefs and behavior. This practice is not unlike the religiously institutional people today who take pride in their "priest" or "pastor" who is a symbol of their financial prosperity. The institutionally minded are able to obtain and maintain a certified professional whose duty it is to soothe the consciences of the ones who support the existence of the professional. The Levites were to work among all the people of Israel. They were not to be bought and confined to a particular individual or group of people in Israel (Compare comments Lk 4:42-44).

16:4-9 Delilah: It seems that Samson's association with Delilah was deceptive from the very beginning, for the lords of the Philistines conspired with her to discover the source of Samson's strength. Seven green cords: These could have been the cords that were used to fasten tents to their stakes. While still green they would have greater strength. 16:10-17 New ropes: These were stronger than the cords. Again, when Delilah cried out that the Philistines were upon him, Samson broke these as if they were threads. The seven locks of my head: Samson was now getting closer to the source of his strength, not that his strength was in his long hair, but that it was a sign of his Nazarite status. Of course, when Samson was awakened with Delilah's cry that the Philistines were upon him, he went off with the cloth-beam of the loom still attached to his hair. Your heart is not with me: Delilah complained that Samson did not trust her. Added to this was her continual nagging that he reveal the truth of his strength to her. If I am shaved: Alas, he foolishly revealed his secret that led to his doom. 16:18-22 Come up once more: The Philistine lords were surely disgusted with their being continually deceived and mocked by the failure of Delilah to discover Samson's secret. However, as with Samson, she was persistent in her request for she had in mind the great wealth that she would receive for her success in deceiving Samson. He did not know that the Lord had departed: Samson had moved so far away from the Lord that he did not perceive the fact that the Lord had now moved away from him. Put out his eyes: The Philistines took no chances. If somehow Samson regained his strength, they knew that a blind strong man could be beaten. Grinder in the prison house: For a great time Samson worked as a grinder of grain in prison. He worked long enough for his hair to grow again. Fortunately, those who had captured Samson forgot about the hair, which forgetfulness led to their demise. 16:23-31 Dagon: This god of the Philistines is believed to have been worshiped as far back as the 25th century B.C. To the Philistines he was the father of Baal. Dagon was the national god of Philistia. Let me die with the Philistines: Samson sought death with the Philistines rather than life as a blind man. He thus bowed himself against the two main pillars of the structure upon which the weight of the building rested. Because there were many in and on the building of large stones, its collapse killed hundreds of people, including Samson.

Social Chaos In Israel

(17:1 – 21:25) Outline: (1) Idolatry of Micah (17:1 – 18:31), (2) Atrocity at Gibeah (19:1-30), (3) War against Benjamin (20:1-48), (4) Dissemination of Benjamin (21:1-25).

Chapter 17 IDOLATRY OF MICAH Chapters 17 to 21 are an appendix to the book of Judges. The two principal events of this section are the establishment of the city and altar of Dan in the extreme northeastern part of Palestine (chs 17,18), and the almost complete annihilation of

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14). In this situation, a Levite took a concubine from Bethlehem, who eventually sold herself as a prostitute. This entire event reveals the debased moral state to which even some of the religious leaders of Israel had digressed. 19:10-21 Jebus: Jebus, or Jerusalem, was occupied by the Jebusites until the reign of David. Instead of staying in this foreign city, the Levite went on to Gibeah where he and his concubine had to sleep in the street. Being found in the street by an Ephramite coming in from the fields, they were invited to stay in his house. 19:22-30 What took place here reminds us of the immoral and debased culture of Sodom and Gomorrah. Sons of Belial: Or, they were the sons of the Devil. The atrocity that followed resulted in the death of the concubine. The sin was so grievous that it was remembered for centuries in Israel (See Hs 9:9; 10:9). There has never been such a deed done: After the Levite took the body of the dead concubine home, he cut it in pieces and then sent the pieces throughout Israel. The horror of the dismemberment shocked all Israel. It shocked the Israelites into realizing that at least portions of Israel, specifically the Benjamites, had digressed into total moral degradation. If what was reported was true, then the Benjamites must be punished severely for the crime.

Chapter 18 18:1-6 Because the Danites had never fully occupied their territory, in this historical context they sent out a scouting party in order to find more territory to possess. Please ask counsel of God: The Levites were the "living Bibles" among the people of Israel. God spoke through them to the people, and thus they were to circulate among the people in order that the people be able to inquire of God. In this case, the Levite had been personally hired and confined to the house of Micah. 18:7-10 Laish: This was a Canaanite city about 125 kilometers (about 77 miles) north of Mt. Ephraim. The residents of this village made the same mistake as the Israelites at this time in their history. They lived autonomously from anyone with whom they could unite if they were attacked by others. Because of their desire to live so independently from others, they could easily be overcome by raiding parties because no one would come to their aid. People will usually leave those alone who want to live isolated from others. 18:11-26 The priest's heart was glad: At least this Levite assumed his responsibility of expanding his ministry to be more in tune with the will of God. Instead of being the hireling of a single man, he could assume his ministry of working among a single tribe of Israel. Of course, Micah complained about the Danites taking his silver idols and graven images, and his priest. They had taken his riches and his religious security. 18:27-31 They had no business with any man: The people of Laish lived agriculturally and economically autonomous from anyone who could help them in a time of need. For this reason, they were easily subdued by the Danites. Dan: The city of Dan became the northern most outpost of the nation of Israel in the land of Palestine. Jonathan: This was probably the name of Micah's Levite priest (17:7-13). Gershom: Jewish rabbis today understand that this Gershom was the son of Moses. If this assumption is correct, then the book of Judges was written early, immediately after the events of the judges. The day of the captivity: Some students have assumed that reference here is to the Assyrian captivity of 722/21 B.C., or an earlier captivity by Tiglath-pileser in 733 B.C. However, in view of other statements in the book concerning an early writing, this is probably a captivity for which we have no record. It could have been a local captivity of the Danites by the Syrians while the Philistines were still in power in the southwest. It was a captivity that was fresh on the minds of the initial readers of the book, and thus needed no explanation. House of God was in Shiloh: The tabernacle remained in Shiloh, which was not the original purpose for the movement of the tabernacle. It was to be moved among the tribal areas. But because of the idolatrous apostasy of the tribal groups, there was no call for it to come to the particular territories of the other tribes. When the Israelites moved away from God, they did not want a reminder of God among them.

Chapter 20 WAR AGAINST BENJAMIN 20:1-11 Dan even to Beersheba: Israelites from the northern (Dan) and southern (Beersheba) extremities of Palestine assembled together in order to enact judgment upon Benjamin. United together as one man: At least on this one historical occasion after the death of Joshua, all Israel, except for Benjamin, was united together as an army in order to cleanse Israel of this wanton sin. The irony of the assembly for judgment was that this war was not against a Canaanite army, but against one of the tribes of Israel. 20:12-17 The lack of wisdom among the Benjamites, or their stubbornness, moved them not to give over those who were guilty of the murder of the concubine. Instead, they assembled their own army, which army was tremendously outnumbered by those of Israel who had assembled against them. They may have thought that certainly their brethren would not attack. They were wrong. Israel's disgust with the sin was greater than their respect for the Benjamites. 20:18-28 When they inquired of the Lord as to whether they should go up against their brother Benjamin, the Lord said to go up. However, Israel suffered two defeats with the loss of 40,000 men. We would conclude that the lesson God wanted Israel to learn was that they should never go against a fellow Israelite without paying a great price. These two defeats would remind them in the future that they should never fight among themselves. Ark of the covenant: This is the only time the ark is mentioned in the book of Judges. Phinehas: The phrase, "son of" probably refers to this Phinehas as a descendant from Eleazar, the son of Aaron. Phinehas was a common name (See Ex 6:25; Nm 25; 1 Sm 1:3). 20:29-48 Encouraged again by the Lord that they should go up against the Benjamites, Israel schemed an ambush which

Chapter 19 ATROCITY OF GIBEAH 19:1-9 Concubine: A concubine was one who was legally bound to a man, but not as his wife (See Ex 21:7-11; Dt 21:10-

148 Judges 21 / Ruth Dickson Teacher's Bible Commentary

was successful. As a result, 25,000 Benjamites perished. Except for 600 men who fled to the wilderness, they destroyed the livestock and everyone they found in the region. They burned the cities.

ship. These were days when Israel did sin, but they were led back to God through the work of the judges and Levites who worked in Israel. God eventually conceded and allowed them to have a king, but He wanted them to remember the days when there was no king. In these days they existed as a nation regardless of a king. That which was right in his own eyes: Each was a law unto himself. Supposedly guided by the Levites, who often failed in their duties to move among the tribal territories and teach the people, the people of Israel in a rural environment lived after their own rules. They became so ignorant of the law of God that they lived by their consciences, which consciences were not guided by God's word. This is a sad conclusion to a book of history that revealed that it is not possible for men to live according to their own laws, for they continually digress in their behavior to live after their own lusts. This is particularly true in view of the fact that God's people are constantly influenced by the societies in which they live. The more ignorant God's people become of the word of God, the more they digress from God. It is for this reason that there must always be a high standard by which the laws of men should be guided. Societies that design their laws without God in mind will design laws that lead to the ruin of society. If the people of God in these societies are also ignorant of the word of God, then they will be led down the same path of degradation that society follows. If the book of Judges teaches any clear lessons, the most evident is that it is not within man to direct his own steps. Therefore, it is the responsibility of every disciple of Jesus to continually feed on the word of God. Christians must grow in grace and in the knowledge of Jesus Christ (2 Pt 3:18). A people who are ignorant of the word of God can never be a free people. This is especially true in reference to our knowledge of the gospel of the incarnate Son of God. It is the power of the gospel that delivers us from wayward ways. Those who do not know the power of the gospel, therefore, will always be controlled by the whims of a religious society that has brought itself into the bondage of deception. It is the gospel that sets us free, therefore, we must stay free.

Chapter 21 DISSEMINATION OF BENJAMIN 21:1-12 They lifted up their voices and wept bitterly: The Israelites realized that they had gone too far in their judgment of their brother, Benjamin. Except for 600 men, they almost annihilated one of their tribes. Since those tribes who answered the call to bring judgment on Benjamin had sworn with an oath that they would give none of their daughters to the remaining 600 men of Benjamin, they asked among themselves if there were any among Israel who did not answer the call to assemble against Benjamin. It was discovered that the men of Jabesh Gilead had not answered the call. Since the survival of Benjamin was now on the consciences of those who punished Benjamin, they sent 12,000 soldiers to kill all of Jabesh Gilead except for those women who had not had sexual relations with a man. They found 400 virgins who were brought to be wives for the remaining Benjamites in order that no tribe of Israel be lost from the lineage of Abraham. 21:13-25 Daughters of Shiloh: Since there were not enough virgins for all the remaining 600 Benjamite men, they were told to kidnap the daughters of Shiloh when they came out to dance during their festivities. No king in Israel: That is, there was no central control of the nation as would be the case beginning with Saul. This statement could also be understood to mean that there was no king as the kings that existed among the Canaanite nations. Regardless of those kings to which reference was made, the Holy Spirit wanted Israel to remember through this record the days when there was no king in Israel. Since God knew that the Israelites would eventually cry for a king as the nations around them, thus establishing a lineage of kings throughout the history of Israel that would eventually lead them away from God, He wanted them to remember the days when they were directly under God's king-

Ruth

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inspired literature in order to be added to the canon of Old Testament Scriptures is enough proof to consider it a part of the Holy Scriptures. The Jews acceptance of any Old Testament book to be inspired validates our acceptance of the same book.

It is not known who wrote this book. Some have attributed the book to either Samuel, Hezekiah, or Ezra. Since the Holy Spirit has not given us a clear understanding of who wrote the book, we assume that the writer is not important. The fact that it passed Jewish scrutiny of

DATE

that he had not yet been anointed as king in Israel. Samuel lived in the early reign of David, and thus, if he were the author we would conclude that the book was written sometime during the reign of David, since Ruth plays an important role in the genealogy of Jesus.

The historical background of the book rests in the period of the judges from 1000 to 1300 B.C. King David is mentioned by name (4:22). We would assume, therefore, that it was written after his birth and during his kingship. Since King Solomon is not mentioned, we would assume

149 Ruth 1,2 Dickson Teacher's Bible Commentary

BOOK

The historical events of the book cover a period of ten to fifteen years. The name of the book is derived from a young widow named Ruth. Some have assumed that the book served as an appendix to the book of Judges and an introduction to 1 Samuel. However, its true purpose is discovered in 4:18-22 where David is mentioned in the genealogy of Boaz. The significance of this portion of the Messianic genealogy is revealed in Matthew 1:114 where it is recorded that through Boaz and Ruth, the Messiah was born into the world (See Lk 3:32). The book reveals the spiritual stature that was characteristic of many people during the early history of Israel when many political events were transpiring, which events were described in Judges and continued in 1 Samuel. Throughout the cycle of sin and repentance of Israel during these years, the book of Ruth reveals that there were those in Israel who remained faithful to the Lord and thus carried on with their normal lives. After laboring through the national perils of the book of Judges, one

finds relief in the love story of Ruth. Not all were evil in Israel. The book reveals the life of the Gentiles, for Ruth was a Gentile who committed her faith to the God of Israel. Israel's priesthood to the nations of the world is revealed as Ruth is a true convert to the one true and living God. Ruth would be a descendant from Lot's son, Moab (Gn 19:37). She was a Gentile outside the covenant that God had established with Israel at Mt. Sinai. Through her marriage to Boaz, however, she and her descendants were brought into God's covenant with Israel. Though the Moabites were idolaters who worshiped Chemosh, she was converted to the God of Israel through the faithfulness of her mother-in-law, Naomi. One of the important lessons we learn from Ruth is that regardless of one's religious background, there must be a commitment to the one truth and living God once one discoveries His existence. The same is true with Jesus. Once discovered, a commitment must be made to Him alone.

(See Gn 38:8-11). If a husband died, it was the responsibility of his brother to take his widow as a wife and raise up a heritage in the name of his dead brother. Naomi, however, reminded the two young girls that she would have no more sons. 1:15-18 Your people will be my people: This was Ruth's commitment to change culturally in order to identify with the people of Naomi (Compare comments 1 Co 9:19-23). Your God my God: While in Moab Ruth may have retained some allegiance to Chemosh, the god of the Moabites. However, she was willing to truly convert to the God of Israel. She was willing to relinquish her past in order to remain committed to her mother-in-law, Naomi, and the future.

Outline: (1) Migration to Moab (1:1-5), (2) The faith of Ruth (1:618), (3) Return to Bethlehem (1:19-22), (4) Ruth meets Boaz (2:123), (5) Boaz commits to Ruth (3:1-18), (6) Redemption of Elimelech's inheritance (4:1-12), (7) Ancestry of David (4:13-22)

Chapter 1 MIGRATION TO MOAB 1:1-5 When the judges ruled: The activities of the judges are recorded in the book of Judges. The book of Judges covers a period of about 350 years. We could assume from the statement that is made here that there were more than 14 judges for this great period of time. If there were only 14 judges, then there were possibly times when there were no judges ministering in Israel. Throughout the years of national sin and restoration, people as Naomi, Elimelech and Boaz sought to be true servants of God where they lived. Famine: This may have been a famine that was brought on Israel because of one of her periods of digression into sin. Elimelech: This name means "God is king." If the name were given by a mother and father who were truly God fearing, then we could assume that the family of Elimelech maintained this genuine faith. The name Mahlon means "sickly," and Chilion means "wasting away." Both names identify the death of these two sons of Elimelech and Naomi while they were in Moab. Ephrathites: These were from Ephrathah which was close to Bethlehem (See 4:11; Gn 35:19; 48:7; 1 Ch 4:4; Mc 5:2). Both Orpah and Ruth were Gentile Moabites.

RETURN TO BETHLEHEM 1:19-22 Is this Naomi: The return of Naomi caused a stir in the community, which stir indicated that everyone knew that she and her husband had emigrated to the Gentile territory of Moab, but now had returned. Mara: This name means "bitter" or "sad." Instead of complaining to the Lord about her misfortunes in Moab, Naomi believed that it was the Lord's discipline that caused her affliction. She did not despise the discipline of the Lord (See Hb 12:7-11). We are not told if the hard times that Naomi experienced in Moab were God's discipline to bring her and Ruth back to Palestine where Ruth would become a link in the Messianic lineage of Jesus.

THE FAITH OF RUTH 1:6-14 That you may find rest: It was the initial wish of Naomi that both Orpah and Ruth return to their home country in order to marry among their own people and have a home among the Moabites. Are there still more sons in my womb: This is a reference to the levirate law of Deuteronomy 25:5,6

Chapter 2 RUTH MEETS BOAZ 2:1-7 Glean grain: The Israelites were not to harvest the grain in the corners of the fields. This grain was to be left for the poor to harvest for themselves (Dt 24:19-21). Grain: This would be any type of grain, but not maize, or corn. The

150 Ruth 3,4 Dickson Teacher's Bible Commentary

Chapter 3 BOAZ COMMITS TO RUTH 3:1-5 Find a home for you: The harvest had now been completed and Naomi, in her concern for the young Ruth, suggested that it was now time for Ruth to have a home of her own. Ruth agreed, and thus Naomi instructed her in the customs of the land concerning a widow who would present herself to be eligible and ready to marry again. 3:6-13 You are a near kinsman: Boaz evidently did not realize that he had the right to take Ruth as his wife, since she had not made it known that she wanted to marry. In this statement, Ruth informed him that she was willing that he alone fulfill the levirate duties toward her. Boaz realized that her intentions were sincere in that he had observed that she did not chase young men or the rich. Boaz was one of common estate, and older than Ruth. By the way she conducted herself, he saw in her a genuine character. As the Lord lives: This was Boaz's oath to Ruth that he would make every effort to take her as his wife. However, there was a kinsman who was closer in lineage to Ruth with whom he had to consult for her hand. The near kinsman had to be given the first opportunity to take Ruth as a wife. 3:14-18 Boaz asked his servants not to tell others that a woman had come to his door at night, indicating that such had not happened before. Boaz was a man of moral integrity. He did not want Ruth or himself embarrassed. However, he fully understood why she came, for he did not know that he had the opportunity to take her to be a wife. From the advice that he gave her, we would assume that he had considered taking her as a wife, but did not know that she wanted to marry.

Moabite young woman: Even the Gentile foreigners were allowed to glean in the fields. God established laws in Israel in order that everyone could have food. However, everyone had to work for the food they received by doing their own harvesting. There were no continual handouts in this case. Boaz noticed the hard working Gentile woman, Ruth, who was gleaning in his field. 2:8-13 My daughter: By making this statement, Boaz indicated that he was older than Ruth. From their first encounter, Boaz showed kindness to her in that he commanded that she be able to drink from the same vessels that were brought for his servants. Being amazed by his kindness, Ruth inquired as to why he should be so kind to a foreigner. Boaz explained that he had inquired from others concerning her devotion to her mother-in-law and the commitment she made to the God of Israel. We must also remember that Boaz was a descendant from the marriage of Salmon and Rahab (Mt 1:5; Lk 3:32). He had grown up listening to stories of his Gentile ancestor, Rahab, who had been shown mercy by Israel when they came into the land of Palestine. The faith of Rahab had been passed on to Boaz (Hb 11:31; Js 2:25). May you be richly rewarded: These statements of Boaz in verses 11 & 12 express the priesthood of Israel toward the nations. God established Israel as a nation of priests, and thus the Israelites were to minister their faith in God to the nations. In this historical context, Boaz was assuming his duty to carry out the priestly work of Israel in offering help to a Gentile woman. We must not forget this fact when studying through the books of Judges, 1 & 2 Samuel and 1 & 2 Kings where there was general apostasy in Israel as tribal groups were infected by the sin of the people around them. Instead of Israel assuming her responsibility to preach the God of heaven to the world, they allowed the beliefs of the world to affect them. However, there were many individuals like Boaz who carried on with their priesthood duty to the Gentiles (Compare 1 Pt 2:5,9). 2:14-16 Boaz was a man of mercy and compassion. Not only did he give his servants special instructions concerning their treatment of Ruth, they were instructed that she be allowed to glean even among the standing grain of the field that was meant for Boaz. 2:17-23 Kindness: This is from the Hebrew word chesed which means "mercy," "lovingkindness," "goodness" or "loyalty." Boaz went beyond his duty of allowing the poor to simply glean the corners of the fields. He allowed Ruth to glean among the standing grain that was rightfully his. His "kindness" was a manifestation of God's grace. Through His grace, God allows us to come into His presence, where we as sinners, have no right to come. Close relative: Boaz was a kinsman. However, in this case he was not the nearest kinsman who would have the responsibility of redeeming a kinsmen's land that had been sold (Lv 25:25), or the duty to avenge the death of a kinsmen (Nm 35:19), or to marry the wife of a deceased brother (Dt 25:5-10). However, in this case he was the next in line to carry out such duties if no other kinsman came forward. In reference to Ruth, however, there was a kinsmen in this case who stood before Boaz.

Chapter 4 REDEMPTION OF ELIMELECH'S INHERITANCE 4:1-6 The gate: Decisions, judgments and administration in Israel took place at the gates of the cities. This is where one went to consult with the elders. I will redeem it: Boaz was somewhat crafty in his approach to gain the right to marry Ruth. He first informed the near kinsman that there was a field of land that he had a right to buy. After hearing of the land, the near kinsman agreed to buy the land. But then, Boaz said that there were obligations that came with claiming the land. I cannot redeem it: When informed that Ruth came with the land, the near kinsman decided that he would not buy the land, lest he endanger his own inheritance. The land would eventually go to the sons of Ruth, and not to the heirs of the near kinsman. His investment would be lost once the possible sons of Ruth assumed the rights of inheritance. The near kinsman would then have to relinquish his right to both the land and Ruth. 4:7-12 This was the custom: Because the readers of this book had to be informed concerning this custom indicates that the events that transpired here took place many years before the writing of the book. Took off his shoe: When the shoe, or sandal, was given to Boaz by the near kinsman in the presence of witnesses, the land transaction was sealed. Boaz not only had a right to redeem the land, but also the right to take Ruth

151 1 Samuel Dickson Teacher's Bible Commentary

as a wife. Rachel ... Leah: Since Boaz and Ruth were the forefathers of David, and in the lineage of the Messiah, what is stated here certainly came to pass. Famous in Bethlehem: In reference to the Messiah, His birthplace in Bethlehem brought fame to this insignificant village of Palestine, as well as to the family of Boaz and Ruth (Mc 5:2). Tamar ... Judah: This was the family through which came the existence of the village of Bethlehem (Gn 38:29). In the future, it would be in this small village that the incarnate Son of God would be introduced into the world.

veals the purpose for the writing of the book. Though the ones who first received the book did not know the reason for this brief genealogy, we today understand because of the mention of David, through whom God promised that the Messiah was to be born into the world (See Mt 1:5,16; Lk 3:23,32). Salmon: In the genealogy that is here given we must assume the customary recording of Jewish genealogies wherein only the main personalities of the genealogies were included while some generations were left out. It is stated here that Nahshon begat Salmon, and Salmon, Boaz, covering a period of more than 250 years, the time between the death of Moses and the time of Gideon. This is too great a time for only two generations. In the genealogy of the Messiah, the wife of Salmon was Rahab, the former harlot (Mt 1:6; Lk 3:32; Js 2:25). But as the genealogy is here stated, Boaz was not the immediate son of Salmon and Rahab, though they were in the genealogy of Boaz.

ANCESTRY OF DAVID 4:13-22 Obed: The birth of Obed was the guarantee that the family of Naomi would continue. Provider for your old age: The children took care of the aged parents. Perez: Or Perez, was the son of Judah by Tamar (Gn 38:29). David came from the lineage of Perez. This brief genealogy re-

1 Samuel

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prayer by his mother, Hannah (1:9-20). He was of the tribe of Levi, and thus dedicated to the service of the tabernacle by his mother according to the law (1:24-28). He is considered the first of a succession of Old Testament prophets who ministered the word of God to the nation of Israel. However, in view of the actions of the "man of God" in 2:27-36, there may have been others who functioned as prophets in Israel, but were not recorded before the coming of Samuel. Samuel was the only person who functioned as a judge, prophet and priest for Israel (See 2:35).

Common Jewish tradition attributes most of the writing of the book to Samuel, a prophet and judge of Israel. However, since portions of the book were written concerning the death of Samuel, we would assume that these portions were not written by Samuel, but by another writer after the death of Samuel (25:1). Some have suggested that in view of the statements of 1 Chronicles 29:29,30, Nathan and Gad may have participated in the writing of some portions of this book, though the support for this conclusion is weak. Samuel was born of Elkanah (1:1,2) in answer to a

DATE

In view of statements made in 5:5; 6:18; 27:6, it seems that the book was written sometime after the reign of Solomon, but before the Babylonian captivity. Thus the date would be sometime between 931 B.C., the time Israel divided into the northern and southern kingdoms after the death of Solomon, and 586 B.C., the date of the Babylonian captivity of Judah, the southern kingdom of Israel. The books of 1 & 2 Samuel cover a period of about 105 years, from the birth of Samuel around 1115 B.C. to the ascension of David as king of Israel around 1010 B.C. Depending on which Bible historian is consulted, this period of time may vary from one author to another. We must keep in mind that the biblical writers were not concerned with establishing dates in reference to Jewish history. Their concern was only with the recording of events of the work of God in bringing about the divine plan of redemption, and the influence of the chosen people through whom God worked to accomplish His plan to the world. Establishing dates in the Old Testament

in reference to our calendar today is often difficult. For this reason the biblical interpreter should not frustrate himself by seeking to establish exact dates for books, events and characters of the Bible. The information that is given concerning the time of writing of any piece of sacred literature was given for the benefit of the first recipients. Unfortunately, these dates are often obscure for the modern student of the Bible. Our interpretation, therefore, should not be influenced by exact dates. We must not be frustrated with the exact dates of persons and events of the Old Testament. If we reject a particular Old Testament character, or book of Scripture, because we cannot establish a specific time of living or writing, then we have missed the point about which God intends that we focus. Our concern is what the Old Testament personalities, and the books in which they recorded history, teach in reference to our challenges today. We must not forget the admonition of Paul that he wrote in 1 Corinthians 10:11. These things happened to the Old Testament people and were recorded for our learning.

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returned him to the Lord." As a Levite, Samuel was already dedicated to the Lord. However, in this case the dedication was probably to the tabernacle service under the care of Eli.

Samuel's Ministry In Theocratic Israel

(1:1 – 7:17) Outline: (1) Birth of Samuel (1:1 – 2:11), (2) Early apprenticeship of Samuel (2:12 – 3:21), (3) National disasters in Israel (4:1 – 7:1), (4) Reformation under Samuel (7:2-17)

Chapter 2 2:1-11 Verses 2-10 are in beautiful Hebrew poetry. In these words, Hannah expresses great thanksgiving to the Lord. She prayed that she not become arrogant with the rival wife concerning the birth of Samuel. Rock: See 2 Sm 22:2,3; Ps 18:2; 28:1; 62:2,6. Talk no more: This is directed to Peninnah, Elkanah's other wife, who formerly taunted Hannah concerning her inability to bear children before she gave birth to Samuel. Seven: That is, seven children. His king: This may be prophetic, though Israel sought for a king in Gideon (Jg 8:22). The yearning of Israel to have a king over them as the nations around them started long before Saul was anointed as the first king of Israel. His anointed: The word used here (mashiach) first referred to an anointed king. The word was later used in reference to the Messiah, meaning "anointed one."

Chapter 1 BIRTH OF SAMUEL 1:1-3 This book begins with a history of the end of the period of the judges. It is a record of the beginning of the era of the prophets, which prophets would guide Israel until the time of Malachi, the last prophet of Israel. Elkanah: He was of the tribe of Levi (See 1 Ch 6:33-38). Two wives: Elkanah was a polygamist, which thing God permitted only because of the hardness of men's hearts (Dt 21:15). We must always keep in mind that it was always God's plan that there be one man for one wife (Mt 19:8). In this case, the typical social conflict within polygamist marriages was manifested. There were hard feelings and favoritism manifested among the three who were involved. Wives in a polygamist marriage are always struggling for the love of the husband. Shiloh: Contrary to the original plan of God, the tabernacle had remained in Shiloh since the days of Joshua (Ja 18:1). God originally planned that it be moved among the tribal territories in order that no tribal group be continually too far from it for the annual offering of their sacrifices. Eli: He was the high priest at this time. Hophni and Phinehas: These two sons of Eli were known for their corruption (2:12-17,23-25; 3:13). 1:4-11 Shut up her womb: It was an embarrassment in Israel for a woman to be childless. Worthy portion: Or, "double portion." Adversary ... provoked: Such is the social environment in polygamist marriages between the wives. There is always jealousy, and someone is usually in grief. Vow: In this case the mother made the Nazarite commitment to the Lord for her son (Nm 6:5). Though a Nazarite vow could be for a specified period of time, in this case Hannah committed her son for life. As the son of a Levite, and according to the law, this commitment of a son was assumed. 1:12-20 Wine: This word is from the Hebrew word yayin, which refers to that which is pressed from grapes. Strong drink: This word is from the Hebrew word shekar, which refers to intoxicating drink that is derived from the processing of grains, honey or fruits. Poured out my soul: These are precious words in reference to one's dedication in prayer (See comments Cl 4:12). Belial: The meaning is "worthlessness," "wickedness," or "rebellious." Gave birth to a son: God specifically answered the prayer of Hannah. God can open the womb of a woman in order that she bear a son. In this case, the mother asked that a son be given to her in order that the son be totally committed to the work of the Lord. Samuel: The name means, "name of God" or "a godly man." 1:21-28 Yearly sacrifice: As all Israelites, Elkanah gave his yearly offerings to the Levites as a tithe to the Lord. When the parents took Samuel to be given to Eli, they took a very generous offering in order to support Eli in his care for Samuel. Weaned: This took place from two to three years after birth. I have also dedicated him to the Lord: Or, "I have

EARLY APPRENTICESHIP OF SAMUEL 2:12-17 Did not know: Hophni and Phinehas had no personal relationship with God in worship and ministry. They became corrupt and wicked in character by taking advantage of those who sought to be obedient to God in offering their required sacrifices. Men abhorred the offering of the Lord: The Israelites were to bring their offerings to the priests in support of the Levites (Lv 7:28-34). Unfortunately, Hophni and Phinehas took advantage of the people. They took more than the portion that was allotted to them. They took advantage of the religious responsibilities of the people. Their greed was satisfied in the sincere offerings of the people. In this way, they were sons of Belial. 2:18-21 After the dedication of Samuel to the tabernacle service, the annual visits of Samuel's mother and father became precious for two reasons. Not only did they fulfill their obligations to bring their offerings to the Levites, they were also able to visit their son, Samuel. God's special blessing for Elkanah and Hannah was the birth of three more sons and two daughters. 2:22-25 The wickedness of the sons of Eli was to the degree that they committed fornication with women even at the tabernacle. God was forbearing with their sin until the time that they were slain for their wickedness. Though Eli's sons behaved wickedly, Eli was in favor with the Lord. Unfortunately, Eli's behavior was not followed by his sons who chose to live unrighteously. The sons were to be judged by God because of their own unrighteousness. They were responsible and accountable for their own sins. Regardless of any failings on the part of the parents, each person must give account of his own sins before the Lord (2 Co 5:10). God does not hold parents accountable for the sins of children who are at and beyond the age of being accountable for their own sins. 2:26-36 There came a man of God to Eli: This would be an unnamed "man of God" through whom God worked among Israel at this time. If we would refer to this person as a "prophet," then Samuel would not be the first known prophet

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in Israel. It would be this "man of God," and possibly others like him through whom God was working. In this context he was functioning as a prophet of God. The house of your father: This would be a reference to the Levites who were represented by Moses and Aaron while they were still in Egypt. Kick at My sacrifice: Hophni and Phinehas were despising the offerings to the Lord because they were not satisfied with their share of the offerings that was to be given to the Levites. They wanted more. I will cut off your arm: The house of Eli had been unconditionally chosen for ministry at the tabernacle. But because of the wickedness of Eli's sons, his election for service would be terminated. And any of your men whom I do not cut off: Reference here is to Abiathar who escaped the slaughter of the priests of Nob (See 22:1823; 1 Kg 2:26,27). God would raise up a faithful high priest in Samuel, as well as a priest through Zadok (2 Sm 8:17; 15:24). Those descendants that would be left of the house of Eli would look to Samuel and his descendants.

instructions, which instructions came from God. If they rejected the approved prophet of God, they were rejecting God.

Chapter 4 NATIONAL DISASTERS IN ISRAEL 4:1-4 It appears that the reputation of Samuel as a leader throughout all Israel intimidated the Philistines. As long as Israel was divided, she posed no threat to the Philistines. But when the Lord's work through Samuel brought the tribal groups together as one nation, the Philistines knew that they were in trouble. So the Philistines initiated the aggression in this context in order to disrupt the unification of Israel. They thus camped at Aphek and initiated an attack against the Israelites. Ark of the covenant: The ark was to remain in the tabernacle. It was never to be used as a good luck charm or fetish as the Israelites were here using it in their battle against the Philistines. Since the presence of God was associated with the ark, the Israelites assumed that the presence of God would be with them through the ark as they fought against the Philistines. 4:5-11 Upon hearing the great shout of the Israelites as the ark of the covenant came into their camp, and because of their polytheistic thinking, the Philistines believed that the great gods had come to help Israel. Smote the Egyptians: Though Israel's deliverance out of Egypt took place about 400 years before this event, the story of the plagues of Egypt were still in the minds of the people, having been orally handed down to them from one generation to another. Hebrews: This term was originally used by the Philistines as a derogatory reference of the Israelites. Israel was smitten: The use of the ark of the covenant as a fetish did not help Israel. God is concerned about the hearts of men, not symbols of religiosity. Since Israel's heart was not right with God, God did not fight for them on this occasion. 4:12-18 Clothes torn ... dirt on his head: This was an Israelite action of great grief and mourning. When Eli heard the report of the taking of the ark and the death of his sons, he was stunned. He subsequently fell backward from his seat and broke his neck. 4:19-22 Ichabod: This name means "no glory." The death of Eli's sons carried over into the death of the wife of Phinehas while she was in childbirth. Before she died, she named the son "Ichabod" as a reminder of the tragedy of the events that took place in the fall of Israel to the Philistines.

Chapter 3 3:1-9 The word of the Lord was rare: The Hebrew word here is yaqar, meaning "rare," though sometimes translated "precious." The meaning could be that there were few prophets who spoke the word of God (See 2:27-36). Lamp of God: See Ex 27:20,21. The time would be just before dawn. Did not yet know the Lord: He had personal knowledge of the Lord, but not personal experience. No prophetic visions or dreams had yet come to the young Samuel. 3:10-18 Came and stood and called: It would seem that this was a visional appearance before Samuel. In such an experience, words could be heard or things seen that were not physical. We would not assume that an incarnation of the Lord took place. The Lord told Samuel that the ministry of Eli was coming to an end. Ears ... tingle: This was the hearing of something that was dreadful (See 2 Kg 21:12; Jr 19:3). What was said to Samuel was that Eli, though a righteous man, had to pay the price for the wickedness of his sons. He had to because he did not with the authority he had as their father, correct them in their defilement of the tabernacle services. The price he paid was the termination of the priesthood from his lineage. Forever: The meaning is that with certainty the judgment would come upon the house of Eli. The impenitent rebellion of Eli's sons brought an end to the priesthood of Eli's house. 3:19-21 Fall to the ground: That is, the Lord did not fail to bring about the fulfillment of what Samuel spoke. Dan even to Beersheba: This was the typical manner by which the totality of the land of Palestine was described by its northern and southern extremities (Jg 6:8). A prophet: The law had already been revealed to Israel. However, in their often apostate state of mind, prophets were sent to teach the word of God. Through the prophet, God told them what would happen if they did not repent. And in order to repent, they had to listen to the instructions of the prophet whom God proved to be His messenger among them. In this way, the prophet was established as the authority of God in Israel. Since the Lord spoke through the prophet, the people were to look to the prophet for

Chapter 5 In the history of the life and work of Samuel, chapters 5 & 6 are a parenthetical record of the problems that prevailed among the Philistines with the ark of the covenant in their presence. 5:1-5 Ashdod: This was one of the principal cities of Philistia. It was the religious seat of the area where the great idol of the Philistine god, Dagon, was placed. Dagon: The archaeological discovery of the Ras Shamra tables in 1929 on the Mediterranean coast revealed that Dagon was believed to be the father of Baal. In the events that took place here in reference to the demise of the statue, God illustrated that the re-

154 1 Samuel 6,7 Dickson Teacher's Bible Commentary

ligious imaginations of man as represented by the Dagon idol, were no match for His direct intervention. The Philistines correctly assumed that if Dagon were the father of Baal, then there was a God behind Baal who was beyond their imagination (See comments At 17:22-29). 5:6-12 Because the presence of the ark had caused great sickness in Ashdod, Gath and Ekron, the Philistines decided that they had to return it to the Israelites. Evidently, they concluded that it did not represent many gods as they previously stated. They only referred to it as the "ark of the God of Israel." Their deduction was correct, for there is only one true God. He is greater than the imagined "gods" of men. He is the God who cannot be controlled by the whims of men who seek to create their own gods after their own imaginations.

Chapter 7 REFORMATION UNDER SAMUEL The event of verse 1 should be the conclusion of what took place in reference to the return of the ark to the Israelites. 7:2-8 Twenty years: The ark seems to have stayed in the house of Abinadab until the beginning of the reign of David (See 2 Sm 6:3,4). The 20 years could have been the time between its arrival at the house of Abinadab until the time of the restoration of Israel that was led by Samuel beginning in verse 3. Instead of being in the tabernacle where it belonged, it was in the house of a man. Return to the Lord: On this occasion Samuel assumed the work of the judges. In calling the people to repentance, he militarily organized the people to deliver them from the oppression of the Philistines. The condition for accomplishing this feat was that they had to give their hearts totally to the Lord. In doing this they had to put away all the idols and idolatrous practices that were associated with the worship of pagan gods. If we would accomplish any restoration to the will of God, we have to do as Israel did in this context. They first lamented after the Lord. They then carried out the destruction of those things that stimulated idolatrous religious beliefs and practices. They then took action to deliver themselves from the oppression of the Philistines. Baals ... Ashtaroths: The Baals were the imagined gods of the Canaanites. The companion goddess, Ashtaroth, represented the fertility of crops, animals and man, and thus involved the religious behavior of the people. This deity was also known as Astarte, who was worshiped by the Phoenicians and Canaanites. This was Venus of the Greeks, the goddess of sex and fertility. Gather all Israel to Mizpah: Samuel knew that the gathering of Israel would arouse the Philistines to attack. So when the Philistine army gathered for attack, fear came upon the Israelites. Their turn to Samuel to plead to the Lord for them indicates that Samuel had by this time been completely accepted as the judge who would lead them and plead their case before God. 7:9-14 They were smitten before Israel: Even as the sacrifice of Samuel was being offered, the Philistines attacked. However, a supernatural thundering came from the Lord which terrified the Philistines. The result of the battle was that Israel beat the Philistines to as far as Beth Car which is about 8 kilometers west of Jerusalem. Ebenezer: Raising a stone as a monument was a common practice among the Israelites (See Gn 28:22; 31:45; 35:14; Ja 24:26). Ebenezer, meaning "stone of help," signified that the Lord had helped Israel to gain their victory over the Philistines. In order to receive God's help to this point in their struggle against Philistine oppression, they had to recognize their sins, confess before God, and then follow God's designated leader, Samuel. Came no more: Because of the victory of Israel that was led by Samuel, the Philistines did not come again into any territory that was controlled at that time by Israel. 7:15-17 Circuit: As a prophet and judge, Samuel gave himself to teaching the people. He did not expect the people to come to him at one location, but compromised in that he went to three key cities to which the people could come. In this way he kept Israel's mind and heart focused on the law of

Chapter 6 6:1-9 Priests ... diviners: Every religion of man has those who take advantage of the religious inclinations of man. In this case, even the Dagon worshipers had their priests and diviners. The diviners were magicians or fortune tellers who teased the superstitious beliefs of people by their incantations. The priests functioned in the capacity of ministering the religious rites and ceremonies of the religion. The Egyptians and Pharaoh: About 400 years after the exodus of Israel from Egypt, the people still understood the truth that Pharaoh hardened his own heart against God. Even these pagan religious people understood the fact that it was not God who directly hardened Pharaoh's heart. God only presented the opportunity for Pharaoh to harden his own heart against the will of God. Cows ... cart ... calves: This was a test the Philistines made in order to determine if there was supernatural power at work in reference to the ark. If the cows smashed the cart in order to return to their calves, then the presence of the Israelite God was not with the ark of the covenant. 6:10-16 Lowing as they went: Against their nature, the cows proceeded on the designated route while lowing for their calves that they left behind. The Levites took down the ark: As the Philistines looked on, the Levites took charge of the ark. The Philistines certainly concluded that there was a God behind the presence of the ark that they did not fully understand. They concluded, however, that the ark was now in the hands of those to whom it was sanctified 400 years before at Mt. Sinai. 6:17 – 7:1 Seventy: There is a textual variant of this passage in various manuscripts. The original KJV reads 50,070. However, the reading of some manuscripts that God struck down 70 men of the people should be the favored reading. The people mourned: They were terrified at the awesomeness of God. Since God punished those who were curious and looked into the ark, they concluded that the ark was to be handled according to the instructions of God. Take it: The men of Beth Shemesh could not bear the presence of the ark. The men of Kirjath Jearim then came and took the ark. They placed it in the house of Eleazar, whom they consecrated to care for it. This was not the proper location for the ark, since it was to be located in the Holy of Holies of the tabernacle.

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the Lord. When God's leaders move among the people in their teaching of God's word, the people are guarded from apostasy.

prophesied how the monarch would treat the people. The earthly king would demand soldiers from the people (vss 11,12), force upon them labor for his benefit (vss 12,13), take their property for his purposes (vs 14), and heavily tax the people (vss 15-17). All these demands of the king would become a burden to the people. However, the generations to come would have to bear the burden of this centralized government for which Samuel's generation cried. Once the monarchy of kings was started in the history of Israel, it could not be stopped by the people. Only when a foreign power invaded Israel was the succession of Israelite kings terminated. This took place first in the conquest of the northern kingdom of Israel in 722/21 B.C. by the Assyrians, and then in 586 B.C. by the Babylonians' captivity of the southern kingdom, Judah. 8:19-22 Refused to obey: In his old age, the people became stubborn and refused to heed the warnings of Samuel. Though warned concerning the demands that a king would bring upon them, they persisted. This was a turning point in the history of Israel. The socioeconomic environment did not get better with the appointment of a king. It became worse. It was a time when God knew that His rejection of their desires for an earthly king could not be answered in words of prophecy, but with centuries of experience at the hand of unrighteous kings. Their first king, Saul, was an example of many kings to come.

Rise Of The Monarchies In Israel

(8:1 – 15:35) Outline: (1) Rejection of God as king (8:1-22), (2) Anointing of Saul (9:1 – 10:16), (3) The election of Saul (10:17-27), (4) Defeat of the Ammonites (11:1-15), (5) Samuel's farewell address (12:1-25), (6) War against the Philistines (13:1 – 14:52), (7) Saul is rejected (15:1-35)

Chapter 8 REJECTION OF GOD AS KING Chapter 8 records a transition in the history of Israel. There was a transition from the period of the judges in Israel to the rule of the kings. Primarily, this was the end of the direct theocratic rule of God over His people to His rule through a king with the exhortation of the prophets. 8:1-5 Samuel was old: When Samuel was old he entrusted the work of God into the hands of his sons Joel ("the Lord is God") and Abijah ("the Lord is Father"). As the sons of Eli, they too were tempted to use their positions for corruption, and thus turned to dishonest gain by taking advantage of the offerings that were brought to them by the people. They dishonored the name of their father by taking bribes, and thus gave twisted judgments. Make us a king: Because Samuel was old and his sons did not follow after the tradition of his spiritual leadership, the people sought for a king to whom they could transfer their allegiance. By this time in the history of Israel, the Israelites' sense of security had shifted from God to a man. Like all the nations: Israel wanted a centralized leader as the nations around them. This desire manifested their weakened faith in how God had established and maintained them as a nation, that He only be their king. For almost 400 years they had been governed directly by God. But now they wanted to conform to the political systems of man. 8:6-9 Harken to the voice of the people: This statement reveals how God dealt with Israel in reference to many of the Israelites' desires. He was not changing His law in order to conform to the wishes of the people. He was simply accommodating their increasing hardness of heart in order to maintain a greater purpose. He allowed their apostate thinking to prevail, but He had not changed His original purpose for Israel. He used their rebellious desire in order to carry on with His eternal plan of bringing the Savior into the world through Israel in fulfillment of His promise to Abraham (Gn 12:1-3). They have rejected Me: Because Samuel was God's appointed leader, the people were actually rejecting God's theocratic rule of the people. Their faith was weak in that they wanted a tangible leader they could see instead of a God of spirit they could not see. But we must not assume that God was here changing His rule. Israel's desire for a king on earth instead of the King in heaven was only accommodated. But with the concession, God gave laws for the behavior of the earthly king. Because there was a king on earth did not mean that God terminated His kingship from heaven. 8:10-18 The behavior of the king: It is here that Samuel

Chapter 9 ANOINTING OF SAUL 9:1-5 Mighty man of power: Reference could be to wealth or social prestige, or both. Saul came from a family of leadership and influence. However, he had a sense of insecurity, always wanting the approval of the people. Handsome young man: Saul was one who made a good impression on others. He was a physical stalwart and handsome. The occasion for his meeting with Samuel took place when he sought some straying donkeys of his father. 9:6-10 A man of God: This was Samuel whom Saul hoped would tell him the way to go to find the donkeys. What will we bring: It was customary that when one sought advice from the man of God he was to give something to his spiritual leader (Compare comments Gl 6:6). Shekel of silver: When studying the history of Israel, we must keep in mind that there was no such thing as coins in the economy. Payments were made either in livestock or weights of metals. Coins did not come into the economy of Israel until the days of the Roman Empire when Rome introduced Roman coins. Seer: Reference was primarily to prophetic pronouncements. Prophet: The function of a prophet was to proclaim the word of God, though at times the prophet would foretell the future. 9:11-14 The high place: These were places of worship, which worship was frequently focused on the idol gods of one's own mind. To eat: Offerings were brought to the high place of worship where the people ate (See Ex 29:13,22; Lv 3:4,10,15). It was customary among the Israelites to bring their offerings for eating when they worshiped together. This custom was carried over into the assembled worship of the early church (See comments 1 Co 11:13-34; 2 Pt 2:13; Jd 12).

156 1 Samuel 10,11,12 Dickson Teacher's Bible Commentary

THE ELECTION OF SAUL 10:17-27 In this public coronation of Saul, Samuel reminded the people how God worked among them as their king. By reminding them of how God worked in Israel in the past, they should have reconsidered why they wanted a king they could see in the present. Rejected your God: With the anointing of an earthly king, Israel was rejecting God's theocratic rule from heaven. Hid among the equipment: Saul hid himself because he was modest and shy. Unfortunately, this nature of his character drastically changed in the years to come. God save the king: This was the people's proclamation that they accepted Saul as their king. They thus committed themselves to pay homage to him and be loyal to his command. However, there were the sons of Belial who rebelled against the anointing of Saul. At this time they did not see in him the character of a king. Though they showed contempt for Saul's anointing, Saul held his peace in reference to their rebellion. Though the anointing of a king in Israel was not in God's original plan, He accommodated the wishes of the people. But when the king was officially anointed by God, then the people were to submit to his rule. If one rebelled against God's anointed, he was rebelling against God.

9:15-21 Captain: Prince, chief or head man. Reign: This word assumes that Saul was to be anointed as a king. Desire of Israel: The desire of Israel was to have a king reign over them as the nations around them. In this case, the desire was for Saul, though Saul had no idea what Samuel was saying. The least of all the families: Saul expressed his lack of confidence to Samuel by saying that he was not only from the least tribe of Israel, Benjamin, but also from an insignificant family of that tribe. Beginning from this humble statement of Saul, the Bible student must follow the digression of Saul into a twisted personality that often had psychotic fits of rage wherein he became murderous. 9:22-24 The shoulder: This special part of the offered animal was reserved for the priest. In presenting it to Saul, Samuel was giving him great honor. Samuel was ceremonially exalting Saul because he had been chosen by God to be the first king of Israel. 9:25-27 It was a time when the wise Samuel talked with Saul concerning things that affected the Israelites. Samuel would want to know of Saul's religious convictions, as well as his thoughts concerning the state of Israel. It was surely at this time that Samuel wanted to begin a long relationship with Saul, who in the future would go through many trials in leading Israel.

Chapter 11 DEFEAT OF THE AMMONITES 11:1-11 It was not long after Saul was anointed that his leadership was tested by the demands of Nahash in reference to the inhabitants of Jabesh Gilead making a covenant with him. Jabesh Gilead: The close relationship between the Benjamites and those of Jabesh was in the fact that when Israel almost annihilated the Benjamites, 400 women from Jabesh were given to the men of Benjamin in order to preserve the tribe (Jg 21:8-14). The Spirit of God came on Saul: The empowering of the Holy Spirit generated anger in Saul concerning the demands of the Ammonites (Compare Jg 3:10; 6:34; 11:29). What the Ammonites demanded was both cruel and unjust. Fear of the Lord: When Saul made the call to all Israel, the response was fear in the hearts of the people. The result of the call was the assembly of 330,000 men ready for war. Because of this great army of Israelites, the Ammonites were completely overwhelmed. 11:12-15 Salvation in Israel: The nation was saved from the oppression of the Ammonites because of the leadership of Saul. This was the first event in the life of Saul that presented an occasion for all Israel to unite behind him as their king. The great victory of Israel emboldened them to subject any who would not submit to Saul. They were willing to find the rebellious ones who initially rejected Saul's kingship and put them to death (10:27). But Saul showed mercy, knowing that through their united victory over the Ammonites all Israel would come together as one under his reign. He had illustrated his ability to lead Israel into battle, and thus was confirmed by his leadership to be the king of Israel.

Chapter 10 10:1-8 Oil: Oil was used in the official anointing of Saul and all God-anointed kings after him (See Ex 28:41; 1 Kg 19:16). In this case there was a private anointing by Samuel that was later followed by a public and official coronation (10:17-25; 11:14,15). The Lord has anointed you: For one to be God's official representative as a king on earth, his anointing had to be from God, not man. No king in the future of Israel would be a representative of God's will unless he was officially anointed by God. His inheritance: Israel belonged to God because He gave birth to her. He delivered her from Egyptian bondage and brought her into the land of promise. Israel would not have existed if it were not for the direct work of God. When you have departed from me: Samuel prophesied signs that would be fulfilled the very day when Saul left his presence. The fulfillment of these prophecies was to reaffirm to Saul that he was the chosen one of God to be the first king of Israel. 10:9-16 Spirit of God came upon him: He was inspired by the Holy Spirit to speak forth the word of God. We are not told how the beholders determined that he so spoke, only that it was evident that Saul was speaking as the prophets spoke to the people. What is here revealed is that God, through the prophets, was speaking to the people. The prophets were the "living Bibles" among the Israelites. At this time in the history of Israel, there were other prophets than Samuel, for the word "prophets" is in its plural form. These prophets were possibly associated with the school of the prophets that was led by Samuel. The son of Kish: Those who knew the humble estate in which Saul had grown up were amazed that such a one would prophesy among the prophets. He was not considered to be a prophet because of his background.

Chapter 12 SAMUEL'S FAREWELL ADDRESS 12:1-5 At the time when Saul was confirmed as the king

157 1 Samuel 13,14 Dickson Teacher's Bible Commentary

of Israel, Samuel used the occasion to give his farewell to the people (Compare Dt 31; Ja 24). Witness: Both God and Saul were witnesses that Samuel had conducted himself with integrity among the people. He had not taken bribes. 12:6-15 Righteous acts of the Lord: This was the work of God in bringing Israel out of Egyptian captivity over 400 years before this time. Because He had established a covenant with Abraham and Israel, God was found just (righteous) in that He fulfilled His promises. However, regardless of the righteous work of God, Israel turned to the Baals and Ashtaroths (See 7:3,4). Nevertheless, God continued to deliver them out of the hands of her oppressors when they cried out in repentance (Jg 6:28-32). Bedan: This name does not appear in Judges (See 1 Ch 7:17), though it appears in the text of the Septuagint with the spelling, "Barak" (See Hb 11:32). The name could be another name for Obdon (Jg 12:13). But it could also be another name of a judge who is not mentioned in Judges. Nahash ... the children of Ammon: It may have been the threat of the Ammonites that encouraged the people to ask for a king. Fear the Lord ... obey His voice: In Samuel's concluding speech he wanted to remind the people that God was still their king. His law was that He still be the Eternal King of Israel regardless of the people's desire to have an earthly king. Nevertheless, their cry for a king on earth still manifested their disloyalty to God's theocratic reign directly from heaven. 12:16-25 The people greatly feared: In order to instill a final warning in the hearts of the people, Samuel called on God to evidence Himself through great thunder and rain. The result of the supernatural events was fear in the hearts of the people. They were to continue in their fear of the Lord. The thunder and rain was a sign of God's displeasure of their desire to have a king on earth to reign over them. Nevertheless, God accommodated their desires by working through kings that He anointed. Vain things: They were not to turn to the useless idols that they presumed would protect them (See Is 44:9). All such fetishes were presumed to have power because of the wayward imaginations of men. Men's faith in idols and fetishes is proof of their wayward thinking to do according to their own desires. The Lord will not forsake His people: For the sake of His name, He would not forsake them. The problem, however, is that the people often forsake God. When they do, they bring the name of God into shame among unbelievers. In this way they violate the commandment not to take the name of God in vain (See Ex 20:7). If one lives unrighteously while claiming the name of God, he has taken the name of God in vain. He has brought shame on the name of God by his unrighteous behavior. Ceasing to pray for you: It would have been sinful for Samuel not to pray for the people. Consider what great things He has done: When we remember the great things that God has done for us, we are motivated to remain faithful to His will. We serve, therefore, in thanksgiving. In this case, Samuel was embarrassing Israel by challenging them to remember the great things that God had done for them in the past. He was asking them to consider why they wanted an earthly king when God had worked so well for them in the past. You will be consumed: Israel did not serve in thanksgiving until the time of their captivity. They were

thus consumed into the captivities of Assyria (721/22 B.C.) and Babylon (586 B.C.). Only a remnant remained after their consumption by the nations, which remnant never asked God again for a king to reign over them.

Chapter 13 WAR AGAINST THE PHILISTINES 13:1-7 The text does not give the age of Saul when he began to reign. Nevertheless, we could assume that he was about 40 since he had a son, Jonathan, who was already old enough to be a great warrior in Israel. Abomination: The Israelites were offensive, or odious to the Philistines. In every way, culturally and religiously, Israel was different from the Philistines. The people were distressed: When Israel saw the great army of the Philistines, they were so afraid that they hid in caves. We must keep in mind that Israel was a farming culture that took up arms only when they had to deliver themselves from their enemies. On the other hand, the Philistines were a warrior people who farmed for their subsistence. 13:8-15 Samuel did not come: For some reason, Samuel did not come to offer the sacrifice. Saul then took things into his own hands. He offered the sacrifice because the people were scattered. I forced myself: Saul offered this excuse to Samuel for offering the sacrifice. He told Samuel that he did it reluctantly. But Saul sinned, for it was not his duty to offer sacrifices. He did a foolish thing in breaking the commandment of the Lord. The consequence of Saul's deed was that there would be no kings coming from his lineage. His lack of respect for the commandment of God cost his heritage the opportunity of kingship. It cost the kingship of his son, Jonathan. 13:16-18 Gibeah: This was probably Geba where Jonathan had earlier routed the Philistines. The Philistines were at this time camped at Michmash from where they periodically raided Israel. 13:19-23 Verses 19-23 are a parenthetical historical statement. The information that is stated here is given in order to reveal the depressed state in which Israel was during the oppression of the Philistines. It was because of this oppression that Jonathan initiated a personal attack against the Philistines.

Chapter 14 14:1-14 Since Saul's men were down to about 600 men, Jonathan took the initiative to go out by himself. He went out secretly in order to teach the "uncircumcised" Philistines a lesson. With his armorbearer, he made a surprise attack on the Philistine garrison. He killed 20 Philistines. There is no restraint to the Lord: This was the motive for Jonathan's exceptional bravery. He knew that when the Lord was with one, he could do great things. Jonathan's confidence to carry out this individual attack against the camp of the Philistines was based on this belief that God was working with him. He knew that Israel needed an illustration of how God works with His people. The success of his venture, therefore, was to encourage the Israelite soldiers to take up arms against the Philistines.

158 1 Samuel 15 Dickson Teacher's Bible Commentary

14:15-23 The earth quaked: God was at work in this battle to discomfort the Philistines. Melted away: Saul's watchmen reported that the Philistines fled in confusion. The Hebrew text here states that they were going back and forth. They were in confusion, attacking one another in the middle of the night. Withdraw your hand: This was a command of Saul that the priest withdraw from the pocket of the ephod the Urim and Thummim. These were the lots, or counters, by which the will of God was determined. It is not revealed how these two objects were used to determine the will of the Lord. They were possibly drawn from the pocket of the ephod in order to determine "yes" or "no" answers. For the ark of God was at that time with ... Israel: This statement indicates a date of writing when the ark was possibly placed permanently in the temple in Jerusalem during the reign of Solomon. All the men of Israel: Saul took advantage of the confusion in the Philistine camp that was caused by the earthquake. All the soldiers of Israel were encouraged by the leadership of Jonathan and Saul. As a result of God's help, Israel was delivered on this occasion from the oppression of the Philistines. Hebrews: Verse 21 indicates that the writer made a distinction between the Hebrews and the Israelites. The word "Hebrews" referred to the Israelites who had been conscripted into the army of the Philistines, whereas the word "Israelites" referred to those who were with Saul and Jonathan. 14:24-30 Cursed is the man who eats: Saul had unwisely placed the soldiers under an oath not to eat until the battle was finished. Jonathan had not been informed concerning the fast. The unwise oath that was imposed on the people is revealed in the fact that they had no strength to inflict a greater victory over the Philistines. 14:31-35 The people rushed on the spoil: The result of the hunger of the people was that they ate the food of the Philistines without preparing it for consumption according to the law (Lv 17:10-14; 19:26; Dt 12:16). 14:36-46 Let us draw near to God: It seems that Ahijah, the priest, determined that the people should consult God before they ventured on in the battle against the Philistines. When they did inquire of God, God did not answer. The lack of an answer from God led Saul to conclude that there was sin in his camp. An effort was then made to find the one who sinned, which eventually revealed Jonathan who had eaten against the oath by which Saul had made the people swear. Though it be in Jonathan my son: The foolishness of Saul was now being revealed. He was a person of great stature, and at first humble before God. But now his folly was manifested by a rash statement that he would command that his son be put to death if the oath of the fast had been broken. So the people rescued Jonathan: This was a time when the will of the people prevailed over the senseless statements of a king. The word "rescue" is from padah, meaning "to ransom" or "to redeem." The people rescued Jonathan from the unrighteous schemes of the king. As in the case of many leaders who become dictators, this event probably aided in changing Saul's personality to being harsh against any who opposed him, which behavior was manifested in the latter part of his reign. 14:47-52 Saul was successful in his military ventures in

delivering Israel from the threat of the surrounding nations. His kingship accomplished its purpose in the fact that he rid Israel of the oppressing raids and invasions of those who took advantage of Israel. Abner: Saul's uncle became the captain of his army. Though Saul was victorious over the majority of Israel's enemies, the warlike Philistines were a persistent thorn in his flesh. Throughout his reign, he had numerous battles with the Philistines. Any valiant man: According to the prophecy of Samuel in 8:11, Saul conscripted every valiant man into his army.

Chapter 15 SAUL IS REJECTED 15:1-6 I remember what Amalek did to Israel: The punishment of Amalek came over 400 years after his sins against Israel. When considering the judgment of God, time does not diminish just judgment. The Amalekites attacked the weak stragglers of Israel when she came out of Egyptian captivity (Ex 17:8-13; Dt 25:17,18). They again attacked Israel at Hormah (Nm 14:43-45). And again, they joined with Eglon, the king of Moab, in an attack (Jg 3:13). They are also listed with the Moabites in their raids on the crops of Israel (Jg 6:3-5,33; 7:12; 10:12). Utterly destroy: It was now time for the Amalekites to be completely annihilated from world societies. As with Jericho, all living creatures were to be destroyed (See Ja 6:17-21). There was to be no spoil taken. It was judgment time for a nation of people who had fought against God's eternal scheme of redemption through the nation of Israel. The judgment was harsh because of their harsh behavior toward God's anointed nation. 15:6-9 Kenites: These people, who were related to the Midianites, dwelt among the Amalekites. Saul warned them to separate themselves from the Amalekites in order that they be spared from destruction. The people spared Agag: This was rebellion against the command of God. Not only did they keep the king of the Amalekites alive, they also took spoil from them. Both actions were against the command of God. 15:10-16 During the time of his kingship, Saul digressed from the humble character of a lowly Benjamite family to one who willingly disobeyed the commandment of God. He became arrogant in his status as king of Israel. In assuming absolute power of the nation of Israel, the power absolutely corrupted his character. I regret that I have set up Saul: The original KJV reads that it "repented" God that He set up Saul. This word is not used in reference to God making a mistake. God does not "repent" as men repent. The meaning is "to change." The setting up of Saul was the occasion for God to change from the family of Saul as kings of Israel to another family lineage. The word "repent" focuses on the past, as well as the future. I have performed the commandment of the Lord: Saul was arrogant when he made this statement. His arrogance had blinded him to what the original commandment was concerning the destruction of the Amalekites. The people spared the best: Saul would not take responsibility for his own actions. If he was the leader, then he had to assume the responsibility for the actions of the people. 15:17-23 To obey is better than sacrifice: Sacrifice was

159 1 Samuel 16 Dickson Teacher's Bible Commentary

certainly commanded by the Lord. However, one's obedience in one area of God's commandments does not justify disobedience in another. We cannot atone for sin by obedience to law or doing good works. Partial obedience to law does not give one the right to sin in reference to other laws of God. Sacrifice was a specific law, but obedience is a general principle of the godly life. Though Saul obeyed the law to sacrifice, he was disobedient to the law to destroy the Amalekites. 15:24-35 I have sinned: We would question the sincerity of this confession in view of the fact that Saul seems to be more concerned about his reputation in reference to the people than the commandment of the Lord that he disobeyed (Compare vs 25 and 30). The Lord has torn the kingdom ... from you: The tearing of Samuel's robe was an illustration of the tearing of the kingship lineage from the house of Saul. Better than you: The kingship of the house of David would be better than the kingship of Saul because David would be a person after God's own heart. David would sin, but he would take responsibility for his own sin and not blame it on others. He would seek the approval of God over the approval of man. Saul worshiped the Lord: In view of Saul's behavior with reference to the commandment concerning the destruction of the Amalekites, and his later life of disobedience, we would conclude that this worship was only from the lips (Compare comments Mk 7:19). Strength of Israel: This is the only time this phrase is used in reference to God. He was the Strength of Israel in that Israel would not have existed without His help. Samuel mourned for Saul: Samuel was sorely disappointed in Saul as Saul digressed from his humble character to one who arrogantly disobeyed the will of God.

was manifested through Samuel. Sanctify yourselves: They were to consecrate, or set themselves apart for the work of the Lord. In this case, the small town, or village, of Bethlehem was about to be made a historical site in reference to the lineage of the Messiah (See Mc 5:2). 16:6-13 The Lord looks on the heart: If we would be as the Lord in our relationships with one another, then we also must look on the hearts of men, not the outward appearance. Appearances should never be the foundation upon which we judge someone. However, we do determine the heart of one by his fruits (behavior). There remains yet the youngest: We do not know the exact age of David at this time. He was old enough to watch the sheep. He was the youngest of Jesse's sons. He was a good looking young boy. However, God knew his heart and what this heart would produce in the years to come. Anoint him, for this is he: It was God's original plan to choose and anoint all the kings of Israel. At this time, it was the Lord who made the choice of David, not Samuel or the people, though this would change in the future when the people would determine their own kings. Eventually, kings would be chosen by foreign powers who dominated Israel. The anointing of David was the signal to others that God had made His choice in David as the new king. The anointing took place while David was young, though he did not become king until many years later. In view of their consternation with David as expressed in 17:28, even his brothers did not realize the reason for this anointing. We would assume, therefore, that this anointing was for the sake of Samuel in order that he cease from his mourning over Saul. The Spirit of the Lord: From the time of this anointing, the Holy Spirit endued David with wisdom and power. We would assume that the Spirit worked to protect David. Contrary to the character of Saul, as David grew he did not become arrogant. His confidence remained in the Lord, not in the approval of the people, which approval Saul often sought. David would be a king who always focused first on God's will, not the will of the people.

Decline Of Saul & Rise Of David

(16:1 – 31:13) Outline: (1) Selection of David (16:1-13), (2) David introduced to Saul (16:14-23), (3) Prominence of David (17:1-58), (4) David and Jonathan (18:1-4), (5) Saul's jealously and hostility (18:5 – 20:42), (6) David as a fugitive (21:1 – 27:12), (7) Final days of Saul (28:1 – 31:13)

DAVID INTRODUCED TO SAUL 16:14-23 The Spirit ... departed from Saul: The vacuum that was left by the departure of the Holy Spirit from Saul was filled with an evil spirit, which spirit originated from Saul's own misguided desires. As David grew in the Spirit, Saul digressed into an evil spirit. From the Lord: That is, the Lord allowed the Devil to have his way with Saul. It could be that Saul digressed at times into a state of insane behavior, often becoming irrational. He could not handle his rejection as king. Dictators often become as Saul when they are rejected by the people. A mighty valiant man: Since the text states that this servant of Saul referred to David as a man, we would assume that this event took place sometime after the anointing of David as a young man. At least enough time had transpired to where David had established himself as a valiant and wise man of war. It was evident to everyone that David was one through whom the Lord was working. Harp: The playing of this oldest mentioned instrument in the Old Testament soothed the mind of Saul. The music was medicine to his mind, and thus stabilized his emotional state.

Chapter 16 SELECTION OF DAVID Beginning with this chapter, the book of 1 Samuel covers God's appointment of David as the new king of Israel and the subsequent struggle between David and Saul. Saul knew that he was rejected as king, and thus carried out his rejection against David. 16:1-5 I have provided for Myself a king: God exhorted Samuel in order that he cease mourning over Saul. It was not a time for mourning, but a time to look to the future. God was telling Samuel to get over the past and focus on the future. There was to be a new king in Israel, one from the house of Jesse. Jesse: Jesse was in the lineage of Boaz and Ruth (Rt 4:17), and in the lineage of the Messiah to come. Boaz was from the lineage of Rahab, the harlot of Jericho (Mt 1:5). Elders of the town: Typical of all the cities and towns of Israel, there were elders of the city. Do you come peaceably: These elders feared the Lord and the authority of the Lord as it

160 1 Samuel 17,18 Dickson Teacher's Bible Commentary

Chapter 17 THE PROMINENCE OF DAVID 17:1-11 There was enough time that elapsed between David's first encounter with Saul, and David's killing of Goliath in this context, that Saul did not recognize David when he presented himself in order to confront Goliath. Goliath: In accordance with a common practice of ancient armies, the champion of one army would challenge the champion of an opposing army. Goliath was over nine feet tall. His armor weighed about 150 pounds. The head of his spear was about 20 pounds. Dismayed ... afraid: They were dismayed for the simple reason that if a champion of Israel fought Goliath and lost, Israel would be subject again to the Philistines. They were afraid because no one in the camp of Israel could win in an individual struggle against Goliath. 17:12-19 At this time, Jesse was old in age. Three older sons of Jesse were in the army of Saul. As a young man, David was still a herdsman of his father's sheep. Take now for your brethren: It was customary for the families of the sons in the army of Israel to send food to their sons while they were in combat. Forty days: Goliath taunted the Israelite army for 40 days. Throughout this time, Israel failed to produce anyone who would accept the challenge of Goliath. 17:20-27 Armies of the living God: This statement of David in verse 26 manifests the faith of David, that he believed that God still fought for Israel. The fact that the present army of Saul was in fear of the Philistines, revealed their unbelief. As a result, Israel was shamed by the taunt of Goliath and the intimidation of the Philistine army. Living God: This phrase in reference to God is used in contrast to those gods that men created after their own imaginations. Imagined gods do not exist because they are invented by the thoughts of man. The living God exists apart from man, for He existed before the creation of man. 17:28-37 Pride and insolence of your heart: David's eldest brother was offended by David's coming and questions. His attitude was twisted in reference to David's motives. He thus twisted David's sincere faith into being pride and his confidence in God's help into insolence. Lions ... bears: Though these animals do not now exist in Palestine, and have not for centuries, they were evidently quite common during the days of Israel's early possession of the land. In this case, David's faith rested in the fact that he was able to kill both a lion and a bear. He gave credit to God for this, and thus concluded that God would also deliver Goliath into his hand. God's work in his life in the past gave him strength to deal with the challenges of the future. 17:38-47 Armor: In this case, David's victory would not be dependent on the armor of man. He trusted only in God. His weapons would be only those of a shepherd boy, which was a staff, a sling, and five smooth stones that would fly straight in the air. The sling was the shepherd's weapon to protect the sheep. In order to master the art of using a sling, David surely practiced many hours while caring for his father's sheep. I come to you in the name of the Lord of armies: David's courage did not rest in armor and physical stature. Neither did it rest in previous experience as a warrior. His confidence

rested in the fact that God was with him at this time when the God of Israel was challenged by those who had created gods after their own desires. Lord of armies: Or, "Lord of hosts." God is master of both heavenly and earthly armies who represent Him (See Ex 15:1-3; Ja 5:14). So that all the earth may know: David's motive was not according to the accusation of his eldest brother, that he was proud and insolent. His motive was apologetic, that is, he wanted to prove that God was the force behind the strength of Israel. 17:48-54 The stone of David's sling stunned the giant by striking him between the eyes. David then killed him by cutting off his head with his own sword. When the champion of the Philistines was killed, the Philistine army could no longer trust in Goliath for their victory against Israel. They realized that the killing of Goliath placed them on the same level of strength as Israel. And since the Israelite army was encouraged by the death of Goliath, they fled. 17:55-58 The fact that Saul did not recognize David indicates that it had been some time since David was in Saul's court as a musician (See 16:23).

Chapter 18 DAVID & JONATHAN 18:1-4 Jonathan was knit with the soul of David: These two young men were companions in courage. They were young men of self-initiative who were brave against great odds. Jonathan and his armorbearer made a personal attack against the Philistines. David fought a lion, a bear and Goliath. Their personalities bonded because they were of the same character. Made a covenant: David and Jonathan entered into a covenant with one another, and sealed it with the exchange of gifts.

SAUL'S JEALOUSY & HOSTILITY 18:5-9 David became the envoy of Saul, representing him to the people and in battle. Because he was a part of Saul's court, and behaved wisely in the sight of all, he became popular among the people. David his ten thousands: Egocentric people who have dominant personalities cannot deal with competition. Saul thus became jealous of David. Because of David's popularity with the people – one thing that Saul always craved – David became the envy of Saul. But Saul also knew that the posterity of his reign had been rejected by God and would come to an end at the end of his life. Saul was not emotionally strong enough to handle the rejection of God, as well as the rejection of the people. Saul looked with suspicion: He kept an envious eye on David. When one is envious of another, he is always jealous of the one of whom he is envious. 18:10-16 Evil spirit: This was a psychotic state into which Saul was driven by his rage (16:14). The evil spirit is stated to have come from God because God allowed Saul's jealous emotions to run out of control. He raved: The root Hebrew word here, naba, does not refer to prophecy of the word of God as some translations render it. It refers to a state of hysterical frenzy that results in an individual. Such is manifested by uncontrollable gibberish, or ecstatic utterances from one's

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mouth. Captain over a thousand: This move by Saul was possibly an effort to bring about the death of David in a battle with a much larger army of his enemies. One thousand men would be a very small army that would face an enemy of thousands. But all efforts used by Saul to eliminate David were used by God to prove that He was with David and his small army. 18:17-30 Oldest daughter Merab: In order that David lead his small army against the Philistines, Saul promised his oldest daughter to David. Who am I: Because of his humble background, David did not feel that he should marry into the royalty of Saul's family. Or, the meaning may be that David did not love Merab, and thus would not marry for political reasons. Dowry: This was a gift to the father for one's bride. In this case, Saul did not seek a dowry from David for his marriage to Michal. In an effort to have David killed by the Philistines, he asked for 100 foreskins of the Philistines. But the scheme did not work, for David brought 200 foreskins of the Philistines. Because David returned before the required time with 200 foreskins of the Philistines, we would assume that he knew of Saul's scheme to have him killed in some battle with the Philistines. The Lord was with David: Saul could clearly see this. He was thus enraged with jealousy, and became the enemy of David. We see the Lord working for the success of David in order that Saul be eliminated from the kingship of Israel. The termination of Saul's kingship, therefore, was emotionally painful. He did not just die a peaceful death, whereupon David succeeded him as king. The transition from the kingship of Saul to David was directed by God, but it was painful on the side of both Saul and David.

er are often driven to commit murder. In this case, Michal learned of the murder plot of Saul against David, and thus she urged her husband to flee. Michal's lie was recorded in this text as a matter of fact, for she lied in order to protect God's anointed, David. An image: This was a teraphim, or household idol that some Israelites kept in their houses (Ex 20:4-6). 19:18-24 And they prophesied: We must keep in mind that the Hebrew word nada is used for both ecstatic gibberish, which is a natural phenomenon that comes from the mouth of those who are caught up in self hypnotic hysteria, and also to those who are actually speaking the word of God by the inspiration of the Holy Spirit (See 18:10-12). In this context, it was surely the inspiration of the Spirit that moved these messengers. The reason this is the correct interpretation of this event was that the prophesying proved that God was with David to protect him from the murderous schemes of Saul. At this time in the relationship between Saul and David, Saul was evidently so removed from his relationship with God that he was oblivious to the work of God. He had hardened his heart and was driven by his obsession to kill what he thought was a challenge to his power in the kingdom. When hardened dictators feel threatened they will resort to murderous schemes to protect their power.

Chapter 20 20:1-11 This chapter reveals the extent of loyalty that can exist between two friends. In this case, Jonathan was more loyal to his friend, David, than to his father. All of the efforts of Jonathan to mediate between his father and David had failed. This failure set the stage for the tragedy of this chapter, where two loyal friends had to depart from one another. A step between me and death: Though true of all people, David realized that his presence with Saul could no longer continue. His time in the court of Saul was over. He had to become a fugitive because of the resentment of Saul. The new moon: This was the monthly religious festival (See Nm 10:10; 28:1115). David originally intended to sit at the king's table for this festival, but planned a delay in order that Jonathan determine the reaction of Saul when David's seat was vacant. It seems that Jonathan still felt that there was hope in reconciling his friend and father. But such hope was futile in view of the fact that Saul was hardened against both God and David. 20:12-16 May the Lord do so to Jonathan: Jonathan here made an oath to David that he would seek to protect him from the schemes of his father. You will not cut off your kindness from my house: Jonathan knew that God would establish the kingship of David. He knew that this kingship would exist beyond the life of himself and David, and thus asked that David not cut off his house when he came to the throne of Israel. The humble nature of Jonathan was herein revealed because he did not presume to follow his father as king. He trusted in the anointing of David as the next king of Israel. His faith was in God, not in any thirst for power. The opportunity that Jonathan had to assume the power of his father, but refused to do so, reveals the godly nature of Jonathan. His faith in the work of God through David was greater than any thirst for power.

Chapter 19 19:1-7 Kill David: It seems that Saul's previous attempts to kill David were cunning and known only to himself, though David surely knew of Saul's goal to kill him. But now it was made public. Jonathan's loyalty to David over his father would be greatly tested because of this change in the efforts of his father to eliminate David. Good toward you: When jealousy reigns in the hearts of men, no matter how much good one can do, he will be criticized. Saul's jealousy toward David had maddened him. Saul's power was challenged, and thus he could think of nothing else than to rid the kingdom of his competition. Saul harkened to ... Jonathan: At this time in the drama between Saul and David, Saul's jealousy was calmed by the words of Jonathan. Saul recanted the command to kill David. Unfortunately, this calming of Saul did not last long. In his heart, Saul still wanted to kill David. 19:8-10 Saul's rage against David was calmed as long as there was no occasion for David to be proved stronger than Saul. But war again presented the opportunity for David to gain honor in the sight of the people. And so, Saul, as before, was driven by an evil spirit to kill David (See 16:15; 18:10). David fled: This was a change in the life of David. Because he knew that his life was in danger while in the presence of Saul, David became a fugitive. He remained a fugitive from Saul until the death of Saul and Jonathan in a battle against the Philistines. 19:11-17 Kill him: Kings that have been twisted by pow-

162 1 Samuel 21,22 Dickson Teacher's Bible Commentary

Chapter 21 DAVID AS A FUGITIVE 21:1-6 Nob: See Ne 11:32; Is 10:28,32. This was one of the cities that was given to the Levites. It was a natural place to which fugitives could flee. What do you have on hand: The only bread that was available was that which was to be eaten by the priests alone (Ex 25:30; 35:13; Lv 24:9). In this case, Ahimelech was willing to allow David and his men to eat the bread if they had kept themselves from women (See Lv 15:18). By allowing David to eat the bread, Ahimelech understood the nature of the law of God. The law to preserve the anointed of God was more important than the law that only the priests were to eat the showbread (See comments Mt 12:3). Bread is ... common: Though David and his men were on a secular mission, the bread that was used for sacred things would not be defiled if he and his men ate of it. 21:7-9 Doeg, an Edomite: Ahimelech's action toward David would eventually lead to his death by Doeg, whom Saul later commanded to kill him (See 22:11-23). Detained before the Lord: His detention could have been because he was ceremonially unclean for some reason, or for punishment for doing something wrong. Sword of Goliath: See 17:51-54. 21:10-15 The king of the land: The residents of Achish knew of David's previous military victories. Because they knew of his military feats in the past, the inhabitants of Achish were afraid that David would do to them as he had done to others. Gath: This was a Philistine city. Acted insanely: In order not to fall victim to those he had previously conquered in battles, David behaved as if he were insane. The deception worked, and thus David was able to hide from Saul in a Philistine city, to which Saul would never have thought that David would flee for protection.

20:17-23 Stone Ezel: Or, "the stone of departure." After the signal was worked out as to how Jonathan would inform David that there would be no peace between him and Saul, Jonathan stated that regardless of what happened, he and David would be bonded as friends in the Lord. The Lord is between you and me forever: The word "forever" is used here as it is often used in the Old Testament. Emphasis is not on unending time, but on the surety of existence throughout time. Jonathan was saying to David that nothing would ever destroy their bond of friendship, though they would not be in the presence of one another in the future. They had a "forever" friendship, and thus on this occasion made a "forever" covenant. Regardless of the circumstances or environment, good friends are friends for life. 20:24-34 He is not clean: In order to partake of the festival, one had to be clean (Lv 13,14). Saul assumed that something had happened in the life of David that made him unclean, and thus he could not sit at the king's table to partake of the feast. Saul's anger was kindled: In this case Saul's anger was against Jonathan. His anger was kindled because he assumed that Jonathan had schemed with David to protect David's life. Saul realized that Jonathan was more loyal to David than he was to him as his father. You will not be established nor your kingdom: What Saul did not understand about his son was that Jonathan had no intention of assuming the throne of his father. Saul's dreams of having his son reign after him were thwarted by Jonathan's loyalty to David and belief that God had anointed David to be king. Saul thus railed against Jonathan for his loyalty to David. Saul cast a javelin: Jonathan now had firsthand knowledge of the extent of the rage that Saul harbored against David. Saul's casting of a spear toward Jonathan in an uncontrollable rage finally convinced Jonathan that there was no hope of reconciliation between his deranged father and David. He was grieved for David: We must not underestimate the genuine character of Jonathan. After being humiliated with statements of anger and rage, and an attempt made on his life by his father, he was more concerned for David than himself. Both he and David were bonded in friendship because both were of the same heart. They were men after God's own heart, and thus God worked in their lives to carry out the anointing of David to be the king of Israel. 20:35-42 This is the account of a painful separation of two devoted friends. It was a time when these two friends thought that they would never meet again, though they had a brief encounter later in life (See 23:16). Fell on his face: This action on the part of David indicates his homage that he paid to one who was robbed of his kingship by the hardened heart of an ungodly father. If Saul had not become twisted in his heart and disobedient to God, Jonathan would surely have been the second king of Israel. But Jonathan's kingship was stolen by a father who turned his heart from God because of his craving for power. We would think that Jonathan would be a bitter person. But because he and David were of the same heart, he was more concerned about the will of God being carried out in the life of David, than his own aspirations to be a king. Not enough honor has been given to this man in the annals of history. He deserved more than history gave.

Chapter 22 22:1-5 While David was hiding in a cave, others came to him who were in need. This group eventually grew to about 600 men (23:13). It could have been that many of these had fled from the revenge of Saul who had become emotionally twisted, and thus sought to kill any who would align themselves with David. Others may have come to David who were simply fugitives from just judgment. We are told later that some of these men were unscrupulous. If Saul would become so enraged to throw a spear at Jonathan, then we must assume that there were many in Israel who had fled from the sight of Saul simply to escape the rage of an unrighteous king. King of Moab: David's father was the grandson of Ruth who was from Moab. It could have been that David found some relatives in Moab with whom he could place his father and mother. Stronghold: Or, Mizpeh. David was encouraged by the message of the prophet not to be intimidated by Saul. He was thus told to dwell in the land of Judah. It could have been that there was a new threat from the Philistines in the land possessions of the Israelites, and thus God wanted David in the land in order to protect the people. 22:6-19 This incident reveals the moral degradation into which Saul had fallen as king of Israel. He had little sanctity for life, and in this case, no remorse about killing the priests

163 1 Samuel 23,24 Dickson Teacher's Bible Commentary

of God. Doeg: See 21:1-9. The report of Doeg made Ahimelech appear to be an accomplice to David's flight from Saul. The truth was that David had said to Ahimelech that he was on a mission from the king (21:2). You conspired against me: Ahimelech had in ignorance given David the showbread. But there was no conspiracy in his heart. In his own defense, Ahimelech reviewed the loyalty of David to Saul, and thus hoped that Saul would conclude that he also showed loyalty to Saul by his deeds for David. Slay the priests of the Lord: The severity of this insane action on the part of Saul was manifested in the fact that he even called them the "priests of the Lord." It was as if in his savage rage that he did not care if they were God's priests. Exercising fear not to touch God's priests, Saul's own soldiers would not carry out the slaughter. Saul then asked a foreigner, an Edomite, to do the deed. Eighty-five priests were murdered and the city of Nob, with all its inhabitants, was destroyed. Since God through Samuel had anointed David to be the next king of Israel, we would assume that Saul felt that all priests were conspiring against his kingship. The Bible interpreter would not be wrong to conclude that Saul was paranoid. In order to bring all priests under subjection by fear of him, Saul did what all tyrannical dictators do. He instilled fear in the priests of Israel by killing all the priests of Nob. We wonder why God would allow such a deed to be done, but we must not forget that God was preparing Israel for the reign of David. He was allowing Saul to digress in his reign to the lowest moral level possible in order that when it was time for David to reign, the people would gladly accept him with open arms. The people were denied the kingship of Jonathan because of Saul's sin. But in David, they would have one after God's own heart, a relief for a people who had been terrorized by their own king. Ruthless dictators often lead the way for those rulers who have a heart for the people. 22:20-23 When Abiathar reported all that Saul had done to Nob and its inhabitants, David was greatly sorrowed. He assumed the responsibility for the massacre because he had convinced Ahimelech to give him the showbread to eat. David invited Abiathar to remain in safety with him. When David eventually became king, Abiathar became the high priest of Israel (23:9; 30:7; 2 Sm 14:24).

David was in Keilah, he called his army together. We would assume that the army came together because they thought they were going up against the Philistines. However, Saul's real purpose was to call them together to go up against David and his men. Unfortunately, when David inquired of the Lord concerning the possibility that the men of Keilah would deliver him to Saul, he immediately left Keilah. The men of Keilah feared Saul more than their gratitude they had for David for delivering them out of the hand of the Philistines. 23:14-18 Wilderness of Ziph: This was hill country southeast of Hebron. At the time it was covered with a great forest, and thus offered an ideal place for David and his 600 men to hide from Saul. In the hills were many caves in which David could also conceal himself. Jonathan ... went to David: This covert visit of Jonathan with David was the last time the two would see one another. I will be next to you: Jonathan, though the son of Saul, knew that David would be king in Israel. It was only his desire to sit next to David in his position as the king. Jonathan's respect for the anointing of David as king, and his humility not to be jealous, has exalted him to be one of the great spiritual warriors of Israel. 23:19-23 He is very crafty: Saul had been informed by the Ziphites concerning the location of David. But he asked them to reconfirm David's location because he knew that David was very cunning. David was a survivor because of his wisdom. 23:24-29 The best way to stay at a distance from one's enemies is to move continually from one location to another. By the time the Ziphites had returned to confirm the location of David and his men, David had moved his camp to Maon. Fortunately, because of an attack of the Philistines, Saul had to divert his army away from pursuing David in order to defend the land.

Chapter 24 24:1-7 After defending Israel from an attack by the Philistines, Saul resumed his pursuit of David who was at Engedi. To cover his feet: Or, to relieve himself. Since David and his men were further back in the cave where Saul was, they interpreted the occasion as a providential work of God to deliver Saul into their hands. However, David did not come to this conclusion. Skirt of his robe: He cut off the edge of Saul's garment. David's heart bothered him: Even the cutting of a small edge of the clothing of God's anointed king greatly affected David. His respect for God was so great that even touching the clothing of an emotionally twisted king who was anointed by God troubled his conscience. David restrained his servants: David's men surely had some selfish intentions. If they killed Saul, then their living on the run would certainly have come to an end. Nevertheless, David, in respect of God's anointed, thought it better to be a fugitive than to desecrate the anointed Saul by putting him to death. David respected Saul as he would later want others respect him. 24:8-15 My lord the king: Once Saul left the cave, David emerged with the piece of Saul's garment. David showed respect to Saul. He assumed that Saul had been told lies concerning his motives by those who sought to remain in favor with Saul for their own selfish ends. If Saul fell as king, they would lose their positions and wealth that came with being loyal to

Chapter 23 23:1-5 I will deliver the Philistines: In response to the first time David went to the Lord concerning an attack against the Philistines, his men objected. From their point of view, they did not want to be fighting both the Philistines and the army of Saul. But when David inquired of the Lord again, they were convinced that attacking the Philistines was the will of God. Ephod: Since Abiathar was now with the army of David, they had the opportunity to inquire of the Lord concerning decisions that were made. The ephod was worn by the Levitical priests. It was possibly used in a way whereby the Urim and Thummim were drawn from a pocket in the ephod to receive "yes" or "no" answers from the Lord (14:19). Determining whether the "yes" or "no" answer was from the Lord depended on the faith of the one who sought an answer from the Lord. 23:6-13 Saul secretly plotted evil: When Saul heard that

164 1 Samuel 25 Dickson Teacher's Bible Commentary

the king. For this reason, they surely continued to slander before Saul the actions and motives of David. Wickedness proceeds from the wicked: That is, men behave according to their character. If David was wicked, then he would have performed wickedly toward Saul by killing him in the cave. 24:16-22 Saul ... wept: Being presented with such an obvious act of mercy on the part of David, we cannot doubt the sincerity of Saul's response. Undoubtedly, Saul was quite shocked that he had come so close to death by the hand of one whom he had probably been told would have taken any opportunity to slay him. More righteous: Saul confessed that David was more dignified and just than he. David's actions toward Saul were more righteous than his own actions toward David. Swear ... you will not cut off my seed: A common practice that prevailed in Israel in the years to come was that when a king succeeded another king, the succeeding king would kill all the descendants of the previous king. This was done in order that one of the sons of the previous king not assume to reign in competition to the succeeding king. Since David had no desire to do such a thing, he willingly promised Saul that he would not cut off his lineage. Though Saul recognized that David was anointed to be the next king of Israel, Saul possibly thought that there might be a chance that Jonathan would eventually be a king of Israel. But such was not in the plan of God. Saul was formerly told by Samuel that none of his family would reign as kings of Israel.

response was an expression of his uncouth and rude character. The servant also told Abigail that the result of this railing would be the calamity of Nabal. His contempt and ungrateful response to David would certainly lead to the termination of his heritage. 25:18-22 After being informed of Nabal's response to David, the quick response of Abigail indicates that she perceived that the end of Nabal was coming. Though she was married to a worthless person, she still sought to protect him from the judgment of David. The enemies of David: David realized that he was anointed by God to be king of Israel. His judgment against Nabal, therefore, was a judgment of God against one who had set himself against God. It is evident from this response of David that he at this time was assuming the responsibility of his kingship over Israel, though Saul still remained alive as the acting king. All knew that Saul had been rejected. They were just waiting for the time when God would providentially remove Saul and allow David to reign unhindered as king of Israel. But at this time, David is assuming the responsibility of a king in his judgment of those who would oppose God's anointed. 25:23-31 She fell before David: The legacy of Abigail is her wisdom. As his name is: Nabal behaved according to the definition of his name, that is, he behaved foolishly as an evil man. He was a "son of Belial," or a rebellious person. Fighting the battles of the Lord: It seems that all Israel had accepted David as the one who was defending Israel from her oppressors. Since this was so, then all Israel should have been grateful to David and his men for protecting the freedom of Israel. Unfortunately, rebellious and ungrateful people as Nabal refused to give credit to David for their freedom which he preserved. Bound in the bundle of the living: David's life was in the safekeeping of God's protection. No grief to you: When David would eventually become the uncontested king of Israel, Abigail did not want him to regret any rash actions on his part that would lead to killing innocent people. In this case, the rest of the clan of Nabal would have been innocent victims of the unrighteous Nabal. 25:32-35 David sensed that Abigail was sent to him by God, for he expressed gratitude to her for her wise advice. The tender heart of David is here revealed because he accepted the advice of a woman who pled for the case of her foul husband. David certainly saw in Abigail a genuine person for she maintained her dignity though she was married to an uncouth and rebellious husband. She did not seek deliverance from her husband, but that her husband be delivered from the judgment of David. 25:36-44 His heart died: When Nabal had recovered from his drunkenness in the morning, Abagail informed him of her encounter with David and his men. The news struck terror in the heart of Nabal. It was as if he knew he was a walking dead man, for surely, he must have reasoned that his sin would eventually be punished. The Lord smote Nabal: The news from Abigail was so striking to Nabal that he must have had a stroke or heart attack. Whatever the case, the Lord was given credit for bringing judgment directly upon Nabal for his refusal to help God's anointed in a time of trouble. Take you

Chapter 25 25:1-9 Then Samuel died: This was certainly a major event in the history of Israel since all Israel gathered for the funeral. Samuel was a great judge and prophet of Israel. But only one verse of the Bible is here given to the event of his funeral. God does not dwell on the death of His righteous servants simply because they have transitioned into a heavenly dwelling. In the minds of men, the funeral was a great event because men often focus more on the body of the person than the spirit that has returned to God. But in the eyes of God, the dead saint did not cease to exist, but only came into His presence. Carmel: This Carmel is at the southern end of the Dead Sea. It is not the Mt. Carmel to the north and on the west coast of Palestine. Abigail: She was intelligent and very beautiful. However, her husband was crude and dishonest. David sent out ten young men: It was reasonable for David to make this request of Nabal because David had protected the herds of Nabal from raiders that came from the desert. This was also a feast day, and thus it would have been hospitable on the part of Nabal to share with David and his men. Nabal: This person lived up to the definition of his name, which means "fool," "stupid," or "evil person." 25:10-13 Unfortunately, Nabal's response to David was contemptuous and harsh. Nabal's response was answered by David assembling 400 of his men to punish Nabal for his refusal to help God's anointed. The great number of David's men to punish Nabal indicates that the clan of Nabal was large, and thus a large army was needed to carry out the destruction of Nabal's heritage. 25:14-17 He reviled them: Or, he railed at them. Nabal's

165 1 Samuel 26,27,28 Dickson Teacher's Bible Commentary

as his wife: Because of her wisdom and undeserved loyalty to her unscrupulous husband, David saw in Abagail one who was fit to be a king's wife.

Saul knew that David would become king. It seems that he was intimidated by the goodness and just behavior of David. Saul was a person who always wanted the approval of the people. Unfortunately, he did not have a character as David that drew people to him. In his frustration he unleashed his inferiority complex on David in order to rid society of the one to whom the people were attracted.

Chapter 26 26:1-4 The Ziphites: Here is a similar event as that which took place in 23:10 – 24:22. The Ziphites again reported to Saul concerning the whereabouts of David. They possibly believed that they must stay on the good side of Saul, for they did not believe that David would be king of Israel. Upon learning where David was, Saul again sought him in order to kill him. It seems that Saul had forgotten the remorse he experienced when David had spared his life in the cave of Engedi (See 24:1-22). 26:5-12 Who can stretch forth his hand against the Lord's anointed: When one was anointed by God in Israel, that person represented God's will on earth. If one struck the anointed of God, then it was as if he struck God (24:5). The godliness of David was revealed in the fact that he dared not strike the anointed of God lest he eventually pay for such a sin. The Lord will smite him: When God judged His anointed, as He did Saul, then it was the Lord's business to remove His anointed. Deep sleep from the Lord: This event was under the control of God. If their sleep were natural, then surely someone would have awakened and alerted the rest of the army. But because the Lord brought everyone into a deep sleep, David and Abishai were safe in the midst of an army of sleeping enemy warriors. God can do things beyond our comprehension. 26:13-16 David said to Abner: David addressed Abner in order to rebuke him for not caring for the safety of his king. Abner was worthy of death because he did not protect the anointed of God. 26:17-20 In his plea to Saul, David again proclaimed his innocence. He exhorted Saul when he said that he was out as one searching for an insignificant flea or a lone partridge in the mountains. In other words, David chided Saul for wasting his time in pursuing one who was insignificant in reference to challenging his kingship. David knew that God was working events to remove Saul. By trusting in the work of God, David was satisfied to wait on Him to carry out his providential work in the life of Saul. David was willing to allow Saul to live out his kingship without challenging his rule. David understood that these things were in the hand of God. They would thus occur according to God's schedule. 26:21-25 I have sinned: This was the same thing Saul proclaimed at the cave of Engedi when David at that time had the opportunity to kill him (See ch 24). During this encounter with David, Saul confessed that he had exceedingly gone astray. It seems that he was behaving as a schizophrenic, that is, behaving as two different people, depending on the situation in which he was at any particular time. This time he had become the repentant Saul, and thus invited David to return to his court to enjoy the fellowship of the royal family. But David's reply was to leave everything to the providential work of God. David had no thirst for power as Saul presumed. You will ... surely prevail: These words of Saul were prophetic.

Chapter 27 27:1-3 David knew that Saul would not pass into the land of the Philistines, lest he generate a war with the Philistines. He thus saw the territory of the Philistines as a place of safety from the pursuit of Saul. 27:4-6 Some town in the country: David wanted a place where his men would not generate any confrontation with the soldiers of Achish. He could thus dwell separate from the Philistine culture, but at the same time not go to war with the Israelites. Such would give the pretense to Achish that he had sided with the Philistines because the Israelites were against him. Unto this day: This indicates a date of writing for the book of 1 Samuel sometime after the division of Israel into the northern and southern kingdoms. The south was called the kingdom of Judah. The division took place after the death of Solomon and continued until the captivity of the kingdom of Judah in 586 B.C. The book would thus have been written after the division of Israel, but before the Babylonian captivity in 586 B.C. 27:7-12 During the time David and his men were in residence at Ziklag, they raided desert tribes to the south that were still within the territory that God had originally given to the nation of Israel as part of the promised land. There is no record in history of the Geshurites. The Amalekites were supposed to have been eradicated by Saul in his early reign (15:1-35). Though Achish did not understand the raids of David, we must conclude that he was continuing his responsibility of eradicating the Canaanites from the land, which his forefathers had failed to do. While in Ziklag, therefore, and in order to maintain favor with the Philistine king, Achish, David continued God's work to cleanse the land. In view of his kingship over the land that was yet in the future, David simply carried on as a king, but under the guise of being a refugee in Philistine territory, which territory was also a part of the land that God had given to Israel as the promised land.

Chapter 28 FINAL DAYS OF SAUL 28:1,2 The Philistines provoked another war with Israel. Though Achish asked David to join in the battle, David evaded the request by offering himself as the bodyguard of Achish. In this way, David would not have to fight against Israel. 28:3-6 Saul put away ... those who had familiar spirits and the wizards: At one time in the life of Saul, and while Samuel was still alive, he rid the land of all spiritists and cults associated with practices of sorcery and witchcraft (See Ex 22:18; Dt 18:9-12). But on this occasion, which is often the case, he was afraid, and thus turned to any source for comfort. When men are terrified, in their desperation they often resort

166 1 Samuel 29,30 Dickson Teacher's Bible Commentary

to their most primitive beliefs. Since the Spirit of the Lord had already left Saul, he grasped for any reassurance that might bring him relief from his fear. 28:7-14 This was a unique incident in history that is often misunderstood. A correct understanding begins first by knowing that God was in complete control of the events that transpired. The work of Satan is nowhere mentioned in the text. Nowhere in Scripture do we see any evidence that departed spirits may roam at will among the living. In view of this, we can only conclude that God was working in these events in order to leave us a record of the tragic end of the life of Saul and the extent to which he digressed in his faith before his death. Woman who is a medium: Or, a woman with a "familiar spirit." A medium was one who supposed he or she had contact with the spirits of the dead. The Hebrew word ob means "prattling" or "mumbling." The word was used to refer to those who were in a self-hypnotic state of behavior, and thus presumed to communicate with the spirits of the dead. Conjure up for me: That is, bring up from Sheol, the place of the dead (See Nm 16:30; Ps 63:9; Ez 31:14; 32:18). You know what Saul has done: She knew that her practice was against the wishes of the king. By the instructions of Samuel, Saul had eradicated mediums and witches from Israel. But this action was taken when Samuel was still alive. We would conclude, therefore, that under the direction of Samuel, the prophet of God, those who practiced sorcery were false religious leaders in Israel, for what they were practicing was not supernatural. As long as Samuel was alive, and Saul followed his spiritual leadership, Saul drove out those who adhered to any of the Canaanite religious practices. The witch of En Dor was a vestige of Canaanite religiosity. She cried with a loud voice: As soon as Saul made the request in verse 11, Samuel appeared in verse 12. The text indicates that the woman had never before performed any such incantations. The request of Saul was immediate. It was God, not the medium, who brought Samuel to life in the mind of the woman. The fact that the medium cried out in terror is evidence that she had never experienced something as this before, thus indicating that she had nothing to do with Samuel coming to life. She was only a bystander to the work of God to communicate to Saul that his days were numbered. Gods: This word is from the Hebrew ha elohim, a reference in this context to false gods, angels, and even men of authority on earth. In this case, it would refer to godlike beings. What is his form: Saul did not see in his mind what the medium envisioned. What did you see: Since Saul saw nothing, we must conclude that God brought the woman into a state of vision, in which experience, what she saw was lifelike. In a state of vision, the beholder could not tell the difference between that which was real and that which was the product of a God-inspired experience in one's mind. In this case, Samuel was not actually incarnated into the flesh of a man, neither was a spirit of his appearance revealed that could be seen by the medium or Saul. The bringing up of Samuel was only in the mind of the woman. 28:15-19 Samuel said: We are not told whether Samuel spoke through the medium, or directly to Saul. We assume that the speaking was directly to Saul, but not necessarily through the incarnation of a body, or the apparition of a spirit.

It is simply stated that a conversation went on between Saul and Samuel. The conversation was in a vision, for Samuel's mouth was not incarnate in order for him to converse as people do in life. The vision at this moment in the experience had possibly gone from the medium to the mind of Saul. The Lord ... has become your enemy: When this happens, one's existence and work are over (See comments Js 4:4). God became the enemy of Saul for two reasons. First, Saul did not obey the Lord, and second, he did not eradicate the Amalekites who had taken advantage of the weakness of Israel when the nation came out of Egyptian bondage. 28:20-25 Saul immediately fell ... on the ground: Saul previously knew that God had given the kingdom to David, for he knew from the time of Samuel that David had been anointed to be the king of Israel. But the reality of the end of his own kingship, and the death of his sons, which would terminate the lineage of his family as kings of Israel, was made vividly real by this vision. The reality was too much for an old man whose hopes had now been totally dashed by the words of Samuel. Saul realized that his end had come.

Chapter 29 29:1-5 What are these Hebrews doing here: The term "Hebrews" was not meant in a kind way. It was the Philistines' derogatory term that was used in reference to the Israelites. Though Achish was loyal to David and his men, the other Philistine leaders did not agree with his association with the Hebrews. Of course, they were right. Achish was wrong because history had proven that there never was any real friendship between the Philistines and Israel. These years: It had been about a year and four months (See 27:7). Is this not David: David's reputation as a successful military leader of Israel was well known among the Philistines. 29:6-11 The lords do not favor you: Achish apologized to David and sent him home. David had dealt honorably with Achish, and Achish had returned the favor. However, David accepted the advice of Achish to return home, knowing that he would not go to war against his fellow Israelites. As an angel of god: In this statement Achish did not use the name Yahweh, the Israelite name used in reference to the God of Israel. He used the phrase ha elohim, a general reference to "the gods."

Chapter 30 30:1-6 Amalekites had invaded: The sin of Saul in not destroying the Amalekites resulted in tragedy in reference to God's anointed, David. While gone from Ziklag, the Amalekites took advantage of the opportunity to capture and burn Ziklag. No more power to weep: They exhausted themselves with grief over the capture of their wives and children. The grief was so great that there was talk of mutiny among David's own men. David encouraged himself in the Lord: Great leaders often stand alone at the front. Because they are leaders, they must take responsibility for tragedies as this that are mentioned in this historical context. Nevertheless, great spiritual leaders find their encouragement in their relationship with God, since those they lead often offer little encouragement. For this reason, those who would lead God's people must

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