Joshua's preparation
Joshua 24 be helpful or hurtful, depending on how we use them.
impression on them!) Joshua had declared that he and his house would serve only the Lord (v. 15), and the people said, "Therefore will we also serve the Lord; for he is our God" (v. 18).
The book closes with three burials. Joshua died at the age of 110 and was buried in his own inheritance. Eleazar the high priest (Num. 20:28) died and was also buried in Ephraim, near Shiloh, where his son Phinehas had property. The bones of Joseph were buried in Shechem in the plot of ground Jacob had bought from Hamor (Gen. 33:19). Shechem became an important city for Ephraim and Manasseh, who were the two sons of Joseph. Thus it was fitting that their great ancestor be buried there. (See Gen. 50:25; Ex. 13:19; Heb. 11:22.)
Devotion (vv. 19–28). When the former generation had met the Lord at Mount Sinai, they had said, "All that the Lord has spoken we will do" (Ex. 19:8 nkjv). But a few weeks later, they were worshipping a golden calf! Joshua knew that it was easy for the people to promise obedience to the Lord, but it was quite something else for them to actually do it. His stern words were meant to curb their overconfidence and make them look honestly into their own hearts (Josh. 24:19). Israel was "married" to Jehovah, and He would not tolerate any rivals in their hearts. He is a jealous God (Ex. 20:5) and a holy God, and He could never permit them to be divided in their loyalty. Just as a husband and wife are faithful to their marriage vows and jealously guard their mate's affection, so Israel and the Lord had to be faithful to each other.
Moses had named Joshua as his successor, but it's significant that God didn't tell Joshua to appoint a successor. The elders who had served with Joshua guided the nation after his death, but then the people went astray and began to disobey the Lord and worship the false gods of the Canaanites (Judg. 2:6–15). Why didn't the next generation know the Lord and what He had done for Israel? Because the people of Joshua's generation failed to keep their promise and teach their children and grandchildren to fear and serve the Lord.
Joshua warned them what would happen if they didn't get rid of their idols: They would eventually forsake the Lord, and then He would have to chasten them. They would lose all the blessings He had so graciously given them in the Promised Land. Their great need was to cleanse their hearts of allegiance to other gods and to incline their hearts only to the Lord (Josh. 24:23). If they persisted in their hidden disloyalty, God would not forgive them (Ex. 23:21) but would punish them for their sins.
God kept His promise and chastened His people, first by bringing other nations into the land (vv. 14–19), and then by taking the Jews out of their land, the northern kingdom to Assyria and the southern kingdom to Babylon. But one day the Lord will regather His people Israel and establish them in their land (Isa. 11–12; 51–52; Ezek. 36:24ff.). Then "the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea" (Hab. 2:14).
Three times the people affirmed their desire to serve only the Lord (Josh. 24:16–18, 21, 24), and Joshua took them at their word. So that they wouldn't forget this solemn covenant with Jehovah, Joshua wrote it in the book of the law and then set up a large stone as a perpetual witness to their agreement. This is the ninth and last memorial mentioned in the book of Joshua. The nine memorials are:
CHAPTER THIRTEEN A Great Life in Review I n his Autobiography, Mark Twain wrote: "Biographies are but the clothes and buttons of the man—the biography of the man himself cannot be written."
1. The stones in the midst of the Jordan (4:9). 2. The stones on the western bank of the Jordan (4:20–24). 3. The stones in the Valley of Achor (7:26). 4. The heap of stones at Ai (8:29). 5. The altar on Mount Ebal (8:30). 6. The stones of the law on Mount Ebal (8:32). 7. The stones at the cave at Makkedah (10:27). 8. The altar built by the Transjordanic tribes (22:10ff.). 9. Joshua's stone of witness (24:26–28).
The book of Joshua is not a biography of Joshua in the strictest sense, but it certainly tells us a great deal about this godly man. Like the rest of the Old Testament Scriptures, this book was written both to warn us (1 Cor. 10:11) and to encourage us (Rom. 15:4). Therefore, we ought to take time to review Joshua's life and ministry and learn from him lessons that will help us know the Lord better and serve Him more effectively.
Joshua's preparation When God wants to accomplish something, He prepares a servant for the task and prepares the task for His servant. The Lord invested seventeen years preparing Joseph for His work in Egypt and eighty years getting Moses ready for forty years of ministry to the people of Israel. David experienced many years of trials and testings before he ascended the throne of Israel. "A
There's certainly nothing unbiblical about God's people memorializing a wonderful event or a sacred decision, so long as the memorial doesn't become the focus of idolatrous worship. It's good to remember what the Lord did and how we responded, but we must never live in the past. Religious traditions can
Joshua prepared servant for a prepared place" is God's approach to ministry.
people of Israel listened to Joshua and Caleb, they would have entered their inheritance four decades sooner and enjoyed it that much longer (Num. 13:26—14:10). Both Joshua and Caleb patiently endured the trials of the wilderness because they knew they would one day claim their inheritance in the Promised Land. In their unbelief, the Jews rejected "the work of faith" and refused to enter the land, but they couldn't rob Joshua of his "patience of hope" (1 Thess. 1:3). Leaders must learn how to wait. Often their followers don't always see as far as they see or have the faith that they have. The vision of future victory is what motivates a true leader; but, like Israel, too often the people are looking back. I suppose every leader has at one time or another identified with Jesus when He said, "O unbelieving and perverse generation, how long shall I stay with you and put up with you?" (Luke 9:41 niv). On more than one occasion Joshua witnessed Moses pouring out his heart to God because of the unbelief and stubbornness of the people.
What were some of the "tools" God used to prepare Joshua for his ministry?
Suffering. Joshua was born into Egyptian slavery and knew what it was to suffer. In Exodus 3:7–9, the Lord's words make it clear that the Jews experienced great affliction in Egypt and cried out to God for deliverance. Nevertheless they had at least three encouragements as they suffered: God's promise to Abraham that his descendants would inherit the land (Gen. 12:7); God's prophecy concerning their deliverance from bondage (15:12–17; see Deut. 4:20); and Joseph's words concerning Israel's deliverance and possession of the Promised Land (Gen. 50:22–26).
God's pattern for life is that suffering must come before glory. This was true of our Savior (Luke 24:26; 1 Peter 1:11) and it is true of His people (1 Peter 4:13; 5:10). When we suffer in the will of God and depend on His grace, that suffering has a maturing and purifying effect on our lives. Sadly, we have too many leaders today who proudly display their medals, but they can't show you any scars. Our Lord's Calvary wounds are now glorified in heaven, eternal reminders that suffering and glory go together in the purposes of God.
Joshua's leadership Are leaders born or made? Probably both. God gives them the genetic structure they need and then develops their gifts and abilities in the "school of life." Management seminars promise to teach leadership, but if there isn't some fuel there to ignite, the fire won't burn. Principles of leadership certainly may be taught, but what it means to be a leader can only be learned on the field of action. To think you're a leader because you attended a seminar is as dangerous as thinking you're an athlete because you watched the Olympics on television.
Of itself, suffering doesn't make people better. Sometimes it makes them bitter. But when suffering is mixed with faith and God's grace, then it becomes a wonderful tool for building godly character (2 Cor. 12:1–10). If suffering alone gave people wisdom and character, then our world would be a far better place, because everybody suffers in one way or another. When we accept our suffering as a gift from God and use it for His glory, then it can work in us and for us to accomplish the will of God.
What were the characteristics of Joshua's leadership style?
Submission. Joshua knew how to submit to authority. As leader of the Jewish army, he followed Moses' orders and defeated the Amalekites (Ex. 17:8–16). As Moses' "assistant" for many years (24:13), Joshua stayed with his master and served him faithfully. God's pattern for leadership is summarized in Matthew 25:21, and that pattern still stands today: when we prove ourselves faithful as servants over a few things, then God can make us rulers over many things. Joshua was able to give orders because he'd learned how to take orders.
He walked with God. Like Moses, his predecessor, Joshua was a man of God. Whoever the Holy Spirit selected to complete the book of Joshua was led to call him "the servant of the Lord," a title not given to everybody in Scripture. We aren't told that God spoke with Joshua face to face, as He had with Moses (Deut. 34:10), but we do know that God communicated His will to Joshua and that he was obedient. Joshua meditated daily on the law of the Lord (Josh. 1:8) and did what it said (11:15). He was a man of prayer (7:6–9), for the Word of God and prayer go together (Acts 6:4).
Because he was submitted to authority, Joshua was an obedient servant. During the first half of his life, he obeyed Moses, and during the last half, he received his orders from the Lord. The key verse in Joshua's life was, "Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go" (Josh. 1:7 niv). This should be balanced with 11:15, "As the Lord commanded Moses, his servant, so did Moses command Joshua, and so did Joshua; he left nothing undone of all that the Lord commanded Moses."
He had courage. At the beginning of his ministry Joshua was told four times to "be courageous" (Josh. 1:6–7, 9, 18). It takes courage to be a successful leader, courage to stand for what you believe, and courage to do what you know God wants you to do. All of us need to imitate Martin Luther when he said, "Here I stand. I can do no other."
General Omar Bradley defined bravery as "the capacity to perform properly even when scared half to death." We aren't told whether Joshua was ever afraid as he faced the enemy, but we do know that he did his job and won battle after battle. Most of us aren't called
Delay. It's through faith and patience that we inherit what God has promised (Heb. 6:12). Had the
Joshua upon to lead armies, but any kind of leadership involves risks and demands moral courage. "He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life" (John 12:25 nkjv). If we're timid about life and ministry, we'll never accomplish much for the Lord. It was because the servant was afraid that he hid his master's wealth and didn't take the risk of investing it (Matt. 25:24–30).
thousands of people who served faithfully in the battle and behind the lines.
True leaders don't demand respect; they command it. When you read Joshua 1:10–18 and see the way the troops responded to Joshua's orders, you can't help but conclude that he commanded their respect and loyalty. He was serving the Lord and the Lord's people, and they followed him because they knew they could trust him. His motives were pure, his life was godly, and his character was above reproach.
Joshua's courage involved much more than fighting the enemy, as great as that was. He also had the courage to deal with sin in the camp of Israel (Josh. 7) and to challenge the tribes to "get with it" and claim their inheritance (17:14–18). Sometimes it takes more courage to face your own people at home than it takes to face the enemy on the battlefield.
As Moses' successor and God's appointed leader, Joshua had authority, but it takes more than authority to lead others. It also takes stature, the kind of character and achievement that will make people look up to you and listen to you. In this day of "media magic," a public relations firm can "hype" a nobody into becoming an international celebrity, but they can't give that celebrity the kind of stature that can come only from sacrifice and service. We don't need more celebrities, but we certainly do need more servants.
He had a plan and followed it. The conquest of Canaan wasn't a haphazard affair; it was carefully planned and skillfully executed. First, Joshua cut straight across the land and isolated the north from the south. Then he conquered the cities in the south, followed by the invasion of the north. He moved quickly to subdue the population centers and take control of the whole land. More than once, Joshua led his men on an all-night march in order to catch the enemy by surprise.
Real leaders don't use people to build their authority; they use their authority to build people. Many a soldier in the Jewish army became a hero because Joshua was in command. A true leader is one who leaves behind people who have achieved far more than they would have achieved had they not followed his or her leadership.
It takes planning and strategy to do the work of the Lord successfully. The leader who drifts with the tide and changes direction with every new wind isn't a leader at all. A Roman proverb says, "When the pilot doesn't know what port he's heading for, no wind is the right wind." If you know where you're going, you can adjust your sails when the storm starts to blow and still arrive at the right port.
He was concerned about the future. When King Hezekiah was told that the kingdom of Judah would eventually go into captivity in Babylon, his response was, "At least there will be peace and truth in my days" (Isa. 39:8 nkjv). I don't want to be critical of a great king, but this statement seems to reek of selfishness. Isn't a king supposed to be concerned about the generations to come?
He didn't quit. When he was defeated at Ai, Joshua admitted failure, sought the face of the Lord, went back, and won the battle. When he foolishly made a league with the Gibeonites, he admitted his mistake and put it to work for him. The successful leader isn't the one who is always right, because no such person exists. Successful leaders are people who make the best decisions they can and keep on going when they make mistakes. They learn from their mistakes and know how to snatch victory out of defeat.
Joshua's two farewell speeches (chaps. 23—24) give ample evidence that he was a true leader, burdened for the future of his country. He wanted to be sure that the people knew the Lord and wanted to serve Him with their whole heart. People who think only of what they can get today are only opportunists and not true leaders. Leadership means planting the right seeds that will bear fruit in years to come for the benefit of others, and Joshua did that.
The American humorist Elbert Hubbard said, "Experience is the name everyone gives his mistakes." Someone has said that experience is a tough teacher because it always gives the exam first and teaches the lesson afterward. If we turn our mistakes into mirrors, we'll see only ourselves, and this will make us miserable. But if by faith we turn our mistakes into windows, we'll see the Lord and get the strength we need to try again. To quote Elbert Hubbard again: "There is no failure except in no longer trying."
He glorified God. There was a time in Joshua's life when he was jealous for the honor of his master, Moses (Num. 11:24–30), but he learned that the most important thing was the glory of the Lord. When the nation crossed the Jordan, it was God who received the glory. "By this you shall know that the living God is among you!" he told the people (Josh. 3:10 nkjv). When that miracle march was over, Joshua put up a monument so that Israel and "all the peoples of the earth may know the hand of the Lord, that it is mighty" (4:24 nkjv). A lesser man would have put up a monument glorifying himself.
He enlisted others and commanded their respect. Except for Achan, the traitor at Jericho, and Caleb, the man of faith, we don't know the names of any of the soldiers who served with Joshua, but he couldn't have done the job without them. The conquest of Canaan wasn't the work of one man; it was the work of
As you read the book that Joshua wrote, you see that he repeatedly gave God the glory for all that happened (6:16; 8:1; 10:14; 11:6–8; 13:6; 18:3;
Joshua
3:11). While He has a special relationship to Israel, He established that relationship in order to bring His blessing to all the nations (Gen. 12:1–3). The pagan nations in Canaan heard about what God had done for Israel, and they were frightened (Josh. 2:10–11), for none of their gods had ever done such mighty deeds.
21:43–45). It was the Lord who conquered the enemy and gave the land to the people. It was the name of the Lord that was to be magnified in all the earth. It has been said that a leader is somebody who takes twice as much blame and half as much credit, and Joshua would qualify on both counts.
He is the God who keeps His promises. He had promised the fathers of the Jewish nation that He would give them their land, and He kept His promise. He had promised Moses that Israel would drive out the nations in Canaan and defeat them, and He kept that promise too. At the close of his life Joshua was able to say to his people that not one thing had failed of all the good things that the Lord their God spoke concerning them (23:14).
Joshua's message The practical message of the book of Joshua is that God keeps His promises and enables His servants to succeed if they will trust Him and obey His Word. The spiritual message is that God has a rich inheritance for His children now, and they can claim it by faith. This message is amplified in the book of Hebrews, especially chapters 3 and 4.
He is a holy God who will not tolerate sin. When Achan disobeyed the ban that God had put on Jericho, God withdrew His blessing. The army of Israel was defeated at Ai, and they could not expect victory until Joshua dealt with the sin in the camp. But He is also a forgiving God who cleanses us when we confess our sins, and then gives us another opportunity for victory.
We have seen that, when it comes to the things of the Lord, there are several different kinds of people in this world. Most people are still in bondage in Egypt and need to be delivered by faith in Jesus Christ. Others have trusted Christ and been delivered from bondage but are wandering in the wilderness of unbelief because they won't enter into their inheritance by faith. Still others have "sampled" the inheritance but prefer to live on the borders of the blessing. Finally, there are those who follow their Joshua (Jesus = "Jehovah is salvation") and enter the Promised Land and claim their inheritance.
He is a God who requires obedience on the part of His people. Before Israel could enter the land, they had to submit to the requirements that God had laid down; for they were His covenant people. The Lord told Joshua that the secret of his success would be faith and obedience to the Word of God. God had a plan for the conquest of the land; all Joshua had to do was obey that plan.
Remember, crossing the Jordan and entering the land is not a picture of dying and going to heaven. It's a picture of dying to self and the old life and entering our spiritual inheritance here and now, enjoying the fullness of God's blessing as we serve the Lord and glorify Him. It's what Hebrews 4 and 5 call "entering into His rest."
He is the God who never fails! We may fail Him, but He will never fail us. "When God ordains our service," wrote J. Oswald Sanders, "He is morally obligated to see us through" (Robust in Faith, 72).
The greatest need in the church today is for God's people to see how much they are missing by wandering in unbelief, or by living on the borderline of the blessing, and then to claim God's promises and enter into their spiritual inheritance. We're a deprived people because we've failed to claim our spiritual riches, and we're a defeated people because we've failed to trust our Joshua to lead us on to victory. Too many of us are like Achan, stealing from God, when we ought to be like Caleb, claiming the mountains and overcoming the giants.
Although much more could be said, let's close on this note: He is a God who is gracious. In view of the fact that thousands of people were slain during the conquest of Canaan, it may seem strange to think about God's grace, but the grace of God was there just the same. God was gracious to delay His judgment for centuries before bringing Israel into the land (Gen. 15:16). He was gracious to send the reports about Israel into the land so that the people could fear and, like Rahab, turn to the Lord. He was gracious to wipe out the filthy religion of the Canaanites so that the Jewish boys and girls could grow up in a land where Jehovah was honored and worshipped.
Joshua's God The Lord, not Joshua, is the key person in this book. As you read the book of Joshua, you discover many wonderful truths about God.
When I was about to graduate from seminary, our class went on a weekend retreat, and for one of his messages, the speaker used Joshua 3:5 as his text: "Sanctify yourselves: for tomorrow the Lord will do wonders among you." I've forgotten the outline, but I remember the message: Our tomorrows can be exciting and wonderful if we are all that God wants us to be.
To begin with, He is the God of His people Israel, the God of the covenant that He made with Israel through Moses. Though Moses was dead, the living God was still at work in and through His chosen people. When Joshua commanded the people, he often called God "the Lord your God." Israel belonged to Him.
He is still the God of wonders, and He is still calling us to be a sanctified people who will trust and obey. The God of Joshua lives—but where are the Joshuas?
But He is also "the Lord of all the earth" (Josh.
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
OUTLINE Key theme: Obedience brings God's blessing; dis-
CONTENTS
Judges 1—2 428 It Was the Worst of Times obedience brings God's discipline Key verse: Judges 21:25 (see also 17:6; 18:1; 19:1)
Judges 3 432 The Weapons of Our Warfare
I. DISOBEDIENCE: ISRAEL TURNS FROM GOD (1—2)
Judges 4—5 436 "Two Are Better than One, and Three Are Better Still"
A. Early victories—1:1–26 B. Repeated defeats—1:27–36 C. National apostasy—2:1–15 D. Divine mercy—2:16–23
Judges 6 440 God's Man in Manasseh
Judges 7 444 Faith Is the Victory
II. DISCIPLINE: THE LORD CHASTENS ISRAEL
(3—16)
Judges 8 447 Win the War, Lose the Victory
A. Othniel, Ehud, and Shamgar—3 B. Deborah and Barak—4—5 C. Gideon—6—8 D. Abimelech—9 E. Tola and Jair—10 F. Jephthah—11:1—12:7 G. Ibzan, Elon, and Abdon—12:8–15 H. Samson—13—16
Judges 9 450 My Kingdom Come
Judges 10—12 454 Local Reject Makes Good
Judges 13—14 459 The Light That Flickered
III. DISORDER: ISRAEL SINKS INTO ANARCHY
Judges 15—16 462 The Light That Failed
(17—21)
A. Religious confusion—17—18 B. Immorality—19 C. Civil war—20—21
Judges 17—18 467 "The Center Cannot Hold"
Judges 19—21 470 War and Peace
Drawing Some Lessons from the Book of Judges 474 Looking Back and Looking Around
Judges 1
Deuteronomy 6 outlined the nation's basic responsibilities: love and obey Jehovah as the only true God (vv. 1–5); teach your children God's laws (vv. 6–9); be thankful for God's blessings (vv. 10–15); and separate yourself from the worship of the pagan gods in the land of Canaan (vv. 16–25). Unfortunately, the new generation failed in each of those responsibilities. The people didn't want to "seek ye first the kingdom of God, and his righteousness" (Matt. 6:33); they would rather experiment with the idolatry of the godless nations around them. As a result, Israel plunged into moral, spiritual, and political disaster.
CHAPTER ONE Judges 1—2 It Was the Worst of Times
FAMILY FEUD LEAVES 69
BROTHERS DEAD! POWERFUL GOVERNMENT LEADER
CAUGHT IN "LOVE NEST." GANG RAPE LEADS TO VICTIM'S DEATH AND DISMEMBERMENT. GIRLS AT PARTY KIDNAPPED AND
One of two things was true: either the older generation had failed to instruct their children and grandchildren in the ways of the Lord, or, if they had faithfully taught them, then the new generation had refused to submit to God's law and follow God's ways. "Righteousness exalts a nation, but sin is a reproach to any people" (Prov. 14:34 nkjv). The book of Judges is the record of that reproach, and the first two chapters describe four stages in Israel's decline and fall.
FORCED TO MARRY STRANGERS.
WOMAN JUDGE SAYS TRAVELERS NO LONGER SAFE
ON HIGHWAYS.
ensational headlines like these are usually found on the front page of supermarket tabloids, but the above headlines actually describe some of the events narrated in the book of Judges.1 What a contrast they are to the closing chapters of the book of Joshua, where you see a nation resting from war and enjoying the riches God had given them in the Promised Land. But the book of Judges pictures Israel suffering from invasion, slavery, poverty, and civil war. What happened?
Fighting the enemy (1:1–21) The book of Judges begins with a series of victories and defeats that took place after the death of Joshua. The boundary lines for the twelve tribes had been determined years before (Josh. 13–22), but the people had not yet fully claimed their inheritance by defeating and dislodging the entrenched inhabitants of the land. When Joshua was an old man, the Lord said to him, "You are old, advanced in years, and there remains very much land yet to be possessed" (Josh. 13:1 nkjv). The people of Israel owned all the land, but they didn't possess all of it, and therefore they couldn't enjoy all of it.
I. Disobedience: Israel turns from God (1—2) A.Early victories—1:1–26
The nation of Israel quickly decayed after a new generation took over, a generation that knew neither Joshua nor Joshua's God. "And the people served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the Lord, that He did for Israel … and there arose another generation after them, which knew not the Lord, nor yet the works which He had done for Israel" (Judg. 2:7, 10; and see Josh. 24:31). Instead of exhibiting spiritual fervor, Israel sank into apathy; instead of obeying the Lord, the people moved into apostasy; and instead of the nation enjoying law and order, the land was filled with anarchy. Indeed, for Israel it was the worst of times.
The victories of Judah (vv. 1–20). Initially the people of Israel wisely sought God's guidance and asked the Lord which tribe was to engage the enemy first. Perhaps God told Judah to go first because Judah was the kingly tribe (Gen. 49:8–9). Judah believed God's promise, obeyed God's counsel, and even asked the people of the tribe of Simeon to go to battle with them. Since Leah had given birth to Judah and Simeon, these tribes were blood brothers (Gen. 35:23). Incidentally, Simeon actually had its inheritance within the tribe of Judah (Josh. 19:1).
One of the key verses in the book of Judges is 21:25: "In those days there was no king in Israel; every man did that which was right in his own eyes" (see 17:6; 18:1; 19:l).2 At Mount Sinai, the Lord had taken Israel to be His "kingdom of priests," declaring that He alone would reign over them (Ex. 19:1–8). Moses reaffirmed the kingship of Jehovah when he explained the covenant to the new generation before they entered Canaan (Deut. 29ff.). After the conquest of Jericho and Ai, Joshua declared to Israel her kingdom responsibilities (Josh. 8:30–35), and he reminded the people of them again before his death (Josh. 24). Even Gideon, perhaps the greatest of the judges, refused to set up a royal dynasty. "I will not rule over you," he said, "neither shall my son rule over you: the Lord shall rule over you" (Judg. 8:23).
When Joshua was Israel's leader, all the tribes worked together in obeying the will of God. In the book of Judges, however, you don't find the nation working together as a unit. When God needed someone to deliver His people, He called that person out of one of the tribes and told him or her what to do. In obedience to the Lord, Moses had appointed Joshua as his successor, but later God didn't command Joshua to name a successor. These circumstances somewhat parallel the situation of the church in the world today. Unfortunately, God's people aren't working together to defeat the enemy, but here and there, God is raising up men and women of faith who are experiencing His blessing and power and are leading His people to victory.
Judges 1
With God's help, the two tribes conquered the Canaanites at Bezek (Judg. 1:4–7), captured, humiliated, and incapacitated one of their kings by cutting off his thumbs and big toes. (See Judg. 16:21; 1 Sam. 11:2; and 2 Kings 25:7 for further instances about being disabled.) With those handicaps, he wouldn't be able to run easily or use a weapon successfully. Thus the "lord of Bezek" was paid back for what he had done to seventy other kings, although he may have been exaggerating a bit when he made this claim.
palms was Jericho, a deserted and condemned city (Josh. 6:26), so the Kenites moved to another part of the land under the protection of the tribe of Judah.
After Judah and Simeon destroyed Hormah (Judg. 1:17), the army of Judah turned its attention to the Philistine cities of Gaza, Ashkelon, and Ekron (vv. 18–19). Because the Philistines had iron chariots, the Jews couldn't easily defeat them on level ground, but they did claim the hill country.
What is important about the military history is that "the Lord was with Judah" (v. 19), and that's what gave them victory. (See Num. 14:42–43; Josh. 1:5 and 6:27; and Judg. 6:16.) "If God be for us, who can be against us?" (Rom. 8:31).
Those seventy kings illustrate the sad plight of anybody who has given in to the enemy: they couldn't walk or run correctly; they couldn't use a sword effectively; they were in the place of humiliation instead of on the throne; and they were living on scraps and leftovers instead of feasting at the table. What a difference it makes when you live by faith and reign in life through Jesus Christ (Rom. 10:17).
The victory of Joseph (vv. 22–26). The tribe of Ephraim joined with the western section of the tribe of Manasseh and, with the Lord's help, they took the city of Bethel. This city was important to the Jews because of its connection with the patriarchs (Gen. 12:8; 13:3; 28:10–12; 35:1–7). Apparently it hadn't been taken during the conquest under Joshua, or if it had been, the Jews must have lost control. The saving of the informer's family reminds us of the salvation of Rahab's family when Jericho was destroyed (Josh. 2, 6). How foolish of this rescued people not to stay with the Israelites, where they were safe and could learn about the true and living God.
Jerusalem (v. 8) was Israel's next trophy, but though the Israelites conquered the city, they didn't occupy it (v. 21). That wasn't done until the time of David (2 Sam. 5:7). Judah and Benjamin were neighboring tribes, and since the city was located on their border, both tribes were involved in attacking it (Josh. 15:63). Later, Jerusalem would become "the city of David" and the capital of Israel.
They next attacked the area south and west of Jerusalem, which included Hebron (Judg. 1:9–10, 20) This meant fighting in the hill country, the south (Negev), and the foothills. Joshua had promised Hebron to Caleb because of his faithfulness to the Lord at Kadesh Barnea (Num. 13–14; Josh. 14:6–15; Deut. 1:34–36). Sheshai, Ahiman, and Talmai were descendants of the giant Anak whose people had frightened ten of the twelve Jewish spies who first explored the land (Num. 13:22, 28). Even though Caleb and Joshua, the other two spies, had the faith needed to overcome the enemy, the people wouldn't listen to them.
B.Repeated defeats—1:27–36
Sparing the enemy (1:21, 27–36) Benjamin, Ephraim, Manasseh, Zebulun, Asher, Naphtali, and Dan all failed to overcome the enemy and had to allow these godless nations to continue living in their tribal territories. The enemy even chased the tribe of Dan out of the plains into the mountains! The Jebusites remained in Jerusalem (v. 21), and the Canaanites who remained were finally pressed "into forced labor" when the Jews became stronger (v. 28 niv). Eventually Solomon conscripted these Canaanite peoples to build the temple (1 Kings 9:20–22; 2 Chron. 8:7–8), but this was no compensation for the problems the Canaanites caused the Jews. This series of tribal defeats was the first indication that Israel was no longer walking by faith and trusting God to give them victory.
Faith must have run in Caleb's family, because the city of Debir (Judg. 1:11–16)3 was taken by Othniel, Caleb's nephew (3:9, Josh. 15:17). For a reward, he received Caleb's daughter Acsah as his wife. Othniel later was called to serve as Israel's first judge (Judg. 3:7–11). Since water was a precious commodity, and land was almost useless without it, Acsah urged her husband to ask her father to give them the land containing the springs that they needed. Apparently Othniel was better at capturing cities than he was at asking favors from his father-in-law, so Acsah had to do it herself. Her father then gave her the upper and lower springs. Perhaps this extra gift was related in some way to her dowry.
The priests possessed a copy of the book of Deuteronomy and were commanded to read it publicly to the nation every sabbatical year during the Feast of Tabernacles (Deut. 31:9–13). Had they been faithful to do their job, the spiritual leaders would have read Deuteronomy 7 and warned the Israelites not to spare their pagan neighbors. The priests also would have reminded the people of God's promises that He would help them defeat their enemies (Deut. 31:1–8). It was by receiving and obeying the book of the law that Joshua had grown in faith and courage (Josh. 1:1–9; Rom. 10:17), and that same Word would have enabled the new generation to overcome their enemies and claim their inheritance.
The Kenites (1:16) were an ancient people (Gen. 15:19) who are thought to have been nomadic metal workers. (The Hebrew word qayin means "a metalworker, a smith.") According to Judges 4:11, the Kenites were descended from Moses' brother-in-law Hobab,4 and thus were allies of Israel. The city of
The first step the new generation took toward
Judges 1—2 believe and practice things that I feel God has condemned in His Word. The church today doesn't wield the sword (Rom. 13) and therefore it has no authority to eliminate people who disagree with the Christian faith. But we do have the obligation before God to maintain a separate walk so we won't become defiled by those who disagree with us (2 Cor. 6:14—7:1). We must seek by prayer, witness, and loving persuasion to win those to Christ who as yet haven't trusted Him.
defeat and slavery was neglecting the Word of God, and generations ever since have made that same mistake. "For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables" (2 Tim. 4:3–4 nkjv). I fear that too many believers today are trying to live on religious fast-food dispensed for easy consumption (no chewing necessary) by entertaining teachers who give people what they want, not what they need. Is it any wonder many churches aren't experiencing God's power at work in their ministries?
The Jews eventually became so accustomed to the sinful ways of their pagan neighbors that those ways didn't seem sinful any more. The Jews then became interested in how their neighbors worshipped, until finally Israel started to live like their enemies and imitate their ways. For believers today, the first step away from the Lord is "friendship with the world" (James 4:4 nkjv), which then leads to our being "spotted by the world" (1:27). The next step is to "love the world" (1 John 2:15) and gradually become "conformed to this world" (Rom. 12:2). This can lead to being "condemned with the world" (1 Cor. 11:32), the kind of judgment that came to Lot (Gen. 19), Samson (Judg. 16), and Saul (1 Sam. 15, 31). The disobedience (vv. 1–5). In the Old Testament, the "angel of the Lord" is generally interpreted to be the Lord Himself, who occasionally came to earth (a theophany) to deliver an important message. It was probably the Lord Jesus Christ, the second person of the Godhead, in a temporary preincarnation appearance. (See Gen. 16:9; 22:11; 48:16; Ex. 3:2; Judg. 6:11 and 13:3; 2 Kings 19:35.) The fact that God Himself came to give the message shows how serious things had become in Israel.
But wasn't it cruel and unjust for God to command Israel to exterminate the nations in Canaan? Not in the least! To begin with, He had been patient with these nations for centuries and had mercifully withheld His judgment (Gen. 15:16; 2 Peter 3:9). Their society, and especially their religion, was unspeakably wicked (Rom. 1:18ff.) and should have been wiped out years before Israel appeared on the scene.
Something else is true: These nations had been warned by the judgments God had inflicted on others, especially on Egypt and the nations east of the Jordan (Josh. 2:8–13). Rahab and her family had sufficient information to be able to repent and believe, and God saved them (Josh. 2; 6:22–25). Therefore, we have every right to conclude that God would have saved anybody who had turned to Him. These nations were sinning against a flood of light in rejecting God's truth and going their own way.
God didn't want the filth of the Canaanite society and religion to contaminate His people Israel. Israel was God's special people, chosen to fulfill divine purposes in this world. Israel would give the world the knowledge of the true God, the Holy Scriptures, and the Savior. In order to accomplish God's purposes, the nation had to be separated from all other nations, for if Israel was polluted, how could the Holy Son of God come into the world? "God is perpetually at war with sin," wrote G. Campbell Morgan. "That is the whole explanation of the extermination of the Canaanites."5
The tabernacle was originally located at Gilgal (Josh. 4:19–20), and it was there that the men of Israel were circumcised and "rolled away" the reproach of Egypt (Josh. 5:2–9). It was also there that the Lord appeared to Joshua and assured him of victory as he began his campaign to conquer Canaan (Josh. 5:13–15). To Joshua, the angel of the Lord brought a message of encouragement; but to the new generation described in the book of Judges, He brought a message of punishment.
The main deity in Canaan was Baal, god of rainfall6 and fertility, and Ashtoreth was his spouse. If you wanted to have fruitful orchards and vineyards, flourishing crops, and increasing flocks and herds, you worshipped Baal by visiting a temple prostitute. This combination of idolatry, immorality, and agricultural success was difficult for men to resist, which explains why God told Israel to wipe out the Canaanite religion completely (Num. 33:51–56; Deut. 7:1–5).
The Lord had kept His covenant with Israel; not one word of His promises had failed (Josh. 23:5, 10, 15; 1 Kings 8:56). He had asked them to keep their covenant with Him by obeying His law and destroying the Canaanite religious system—their altars, temples, and idols. (In Ex. 23:20–25, note the association between the angel of the Lord and the command to destroy the false religion; and see also Ex. 34:10–17 and Deut. 7:1–11.) But Israel disobeyed the Lord and not only spared the Canaanites and their godless religious system but also began to follow the enemy's lifestyle themselves.
C.National apostasy—2:1–15
Imitating the enemy (2:1–13) The danger. In this day of "pluralism," when society contains people of opposing beliefs and lifestyles, it's easy to get confused and start thinking that tolerance is the same as approval. It isn't. In a democracy, the law gives people the freedom to worship as they please, and I must exercise patience and tolerance with those who
In His covenant, God promised to bless Israel if the people obeyed Him and to discipline them if they disobeyed Him (see Deut. 27–28). God is always faithful to His Word, whether in blessing us or chastening us, for
Judges 2 eventually became their masters! God permitted one nation after another to invade the Promised Land and enslave His people, making life so miserable for them that they cried out for help. Had the Jews obeyed the Lord, their armies would have been victorious, but left to themselves they were defeated and humiliated.
in both, He displays His integrity and His love (Heb. 12:1–11). God would prefer to bestow the positive blessings of life that bring us enjoyment, but He doesn't hesitate to remove those blessings if our suffering will motivate us to return to Him in repentance.
By their disobedience, the nation of Israel made it clear that they wanted the Canaanites to remain in the land. God let them have their way (Ps. 106:15), but He warned them of the tragic consequences. The nations in the land of Canaan would become thorns that would afflict Israel and traps that would ensnare them. Israel would look to the Canaanites for pleasures but would only experience pain; they would rejoice in their freedom only to see that freedom turn into their bondage.7
They failed to learn from what the Lord did (vv. 16–23). Whenever Israel turned away from the Lord to worship idols, He chastened them severely, and when in their misery they turned back to Him, He liberated them. But just as soon as they were free and their situation was comfortable again, Israel went right back into the same old sins. "And the children of Israel did evil in the sight of the Lord.… Therefore the anger of the Lord was hot against Israel, and He sold them into the hand of …" is the oft-repeated statement that records the sad, cyclical nature of Israel's sins (3:7–8, see also v. 12; 4:1–4; 6:1; 10:6–7; 13:1). The people wasted their suffering. They didn't learn the lessons God wanted them to learn and profit from His chastening.
No wonder the people wept when they heard the message! (The Hebrew word bochim means "weepers.") However, their sorrow was because of the consequences of their sins and not because the wickedness of their sins had convicted them. It was a shallow and temporary sorrow that never led them to true repentance (2 Cor. 7:8–11).
God delivered His people by raising up judges, who defeated the enemy and set Israel free. The Hebrew word translated "judge" means "to save, to rescue." The judges were deliverers who won great military victories with the help of the Lord. But the judges were also leaders who helped the people settle their disputes (4:4–5). The judges came from different tribes and functioned locally rather than nationally, and in some cases, their terms of office overlapped. The word "judge" is applied to only eight of the twelve people we commonly call "judges," but all of them functioned as counselors and deliverers. The eight men are: Othniel (3:9), Tola (10:1–2), Jair (10:3–5), Jephthah (11), Ibzan (12:8–10), Elon (12:11–12), Abdon (12:13–15), and Samson (15:20; 16:31).
D.Divine mercy—2:16–23
Obeying the enemy (2:6–23) The sin in our lives that we fail to conquer will eventually conquer us. The people of Israel found themselves enslaved to one pagan nation after another as the Lord kept His word and chastened His people. Consider the sins of that new generation.
They forgot what the Lord had done (vv. 6–10). At that point in Israel's history, Joshua stood next to Moses as a great hero, and yet the new generation didn't recognize who he was or what he had done. In his popular novel 1984, George Orwell wrote, "Who controls the past controls the future: who controls the present controls the past." Once they got in control of the present, both Hitler and Stalin rewrote past history so they could control future events, and for a time it worked. How important it is for each new generation to recognize and appreciate the great men and women who helped to build and protect their nation! It's disturbing when "revisionist" historians debunk the heroes and heroines of the past and almost make them criminals.
The cycle of disobedience, discipline, despair, and deliverance is seen today whenever God's people turn away from His Word and go their own way. If disobedience isn't followed by divine discipline, then the person is not truly a child of God; for God chastens all of His children (Heb. 12:3–13). God has great compassion for His people, but He is angry at their sins.
The book of Judges is the inspired record of Israel's failures and God's faithfulness. But if we study this book only as past history, we'll miss the message completely. This book is about God's people today. When the psalmist reviewed the period of the judges (Ps. 106:40–46), he concluded with a prayer that we need to pray today: "Save us, O Lord our God, and gather us from the nations, that we may give thanks to your holy name and glory in your praise" (Ps. 106:47 niv).
They forsook what the Lord had said (vv. 11–13). Had they remembered Joshua, they would have known his "farewell speeches" given to the leaders and the people of Israel (Josh. 23–24). Had they known those speeches, they would have known the law of Moses, for in his final messages, Joshua emphasized the covenant God had made with Israel and the responsibility Israel had to keep it. When you forget the Word of God, you are in danger of forsaking the God of the Word, which explains why Israel turned to the vile and vicious worship of Baal.
Notes 1 The references are from Judges 9, 16, 19, 21, and 5:6 (in order). 2 Judges is the book of "no king," 1 Samuel is the book of "man's king" (Saul), and 2 Samuel is the book of "God's king" (David). The world today is living in the book of Judges because there is no king in Israel. When presented with their rightful King, the
They forfeited what the Lord had promised (vv. 14–15). When they went out to fight their enemies, Israel was defeated, because the Lord wasn't with His people. This is what Moses had said would happen (Deut. 28:25–26), but that isn't all: Israel's enemies
Judges 3 strategy, and courage. These three essentials for victory are illustrated in this chapter in the lives of the first three judges.
Jews said, "We have no king but Caesar." Next on the agenda is the appearance of "man's king" (Antichrist) who will usher in world control and chaos. Then "God's King" will appear, defeat His enemies, and establish His righteous kingdom. Note that the book of Ruth takes place during the period of the judges (Ruth 1:1) and that it is a love story and a harvest story. God's people are living in the book of Ruth, sharing in the harvest and waiting for the wedding. 3 The original name was Kiriath-sepher, which means "city of books." Perhaps it had a large library or it was the "county seat," where official records were deposited. 4 In the Hebrew, the words "brother-in-law" and "father-in-law" use the same letters, which helps explain the problem connected with the names Reuel, Jethro, and Hobab (Ex. 2:18; 3:1; Num. 10:29; Judg. 4:11). Some students think that Moses' father-inlaw had two names, Hobab and Jethro, and that Reuel was a distant relative. 5 G. Campbell Morgan, Living Messages of the Books of the Bible, vol. 1 (Old Tappan, NJ: Fleming H. Revell, 1912), 104. 6 This explains why Elijah challenged Baal to send rain (1 Kings 18). 7 God would also use these nations to test Israel (Judg. 2:22) and train the new generation for war (3:1–3). When God isn't allowed to rule, He overrules and accomplishes purposes we never imagined.
Othniel: the power of God (3:1–11) In this chapter, you will find "five lords of the Philistines" (v. 3) and the king of Moab called "lord" (v. 25); but more importantly "the Lord," meaning Jehovah God, is named fifteen times in these thirty verses. That lets us know who is really in charge. The Presbyterian missionary leader A.T. Pierson used to say that "history is His story," and he was right. As He executes His divine decrees, God never violates human responsibility, but He does rule and overrule in the affairs of individuals and nations to accomplish His great purposes on this earth.
The early church prayed, "Lord, You are God!" and they gladly confessed that their enemies could do only "whatever Your hand and Your purpose determined before to be done" (Acts 4:24, 28, nikjv). Poet T. S. Eliot said, "Destiny waits in the hand of God, not in the hands of statesmen."
God's mercy toward His people (vv. 1–4). The tribe of Judah was not able to hold on to the key Philistine cities they had taken (1:18; 3:3), and as we saw in chapter 1, the other tribes failed to conquer the Canaanite nations. These surviving nations adopted a "good neighbor" policy toward Israel that eventually defeated Israel from within. Sometimes Satan comes as a lion to devour, but often he comes as a serpent to deceive (1 Peter 5:8; 2 Cor. 11:3).
CHAPTER TWO Judges 3 THE WEAPONS OF OUR WARFARE T
II. Discipline: The Lord chastens Israel (3—16) A.Othniel, Ehud, and Shamgar—3
God could have judged Israel for sparing the wicked Canaanite nations, but in His mercy He spared them because He had purposes for them to fulfill. Israel had committed a serious blunder in not trusting God to give them victory, but God sought to use their mistake for their own good. Romans 8:28 worked even in Old Testament days.
he weapons we fight with are not the weapons of the world.
That statement could have been made by a space alien in a sci-fi novel, but it wasn't. The apostle Paul wrote those words to the believers in Corinth (2 Cor. 10:4 niv), reminding them of a principle every Christian needs to take to heart: When God goes to war, He usually chooses the most unlikely soldiers, hands them the most unusual weapons, and accomplishes through them the most unpredictable results.
He would use the enemy to train Israel, to help the new generation learn the meaning of war (Judg. 3:1–2; see Ex. 13:17). Life had been relatively easy for the Jews in the Promised Land, and they needed the challenge of ever-present danger to keep them alert and disciplined. This is not to say God always approves of war or that participating in conflict always builds character. Combat experience might do just the opposite. The point is that the Jews had to keep some kind of standing army, or their enemies could quickly unite and overpower them, especially when Israel was at such a low ebb spiritually. In the years to come, both Saul and David would need effective armies in order to overcome their many enemies and establish the kingdom.
For example, God gave Shamgar an ox goad, and with it he killed 600 men (3:31). Jael used a hammer and tent peg to kill a captain (4:21), and Gideon routed the whole Midianite army with only pitchers and torches as weapons (7:20). Samson slaughtered 1,000 Philistines using the jawbone of an ass (15:15), and young David killed the giant Goliath with a stone hurled from a shepherd's sling (1 Sam. 17). West Point isn't likely to offer courses on how to use these weapons.
God also used the Canaanite nations to test Israel and reveal whether or not His people would obey the regulations Moses had given them from the Lord (Judg. 3:4). God had made it very clear to the Jews that they were not to study "comparative religion" and get interested in the pagan practices of the Canaanites (Deut. 7:1–11). It was that kind of curiosity that had
Though our world has changed dramatically since the days of the judges, the "world system" is still the same because human nature hasn't changed (1 John 2:15–17). As long as we're in this world, God's people are involved in a spiritual battle against Satan and his armies (Eph. 6:10–19), and God is still looking for men and women who have what it takes to win: power,
Judges 3
Four times in the book of Judges we're told that God "sold" His people to the enemy (2:14; 3:8; 4:2; 10:7; and see 1 Sam. 12:9; 1 Kings 21:20, 25; Ps. 44:12). The Jews acted like slaves, so God sold them like slaves. Had the Jews been faithful to the Lord, He would have sold their enemies into Israel's hands (Deut. 32:30).
brought divine judgment on Israel in the land of Moab (see Num. 25), because curiosity is often the first step toward conformity.
Of course, Israel should have been a witness to the surviving pagan nations and sought to win them to faith in the true and living God, but they failed in that responsibility as well. What a difference it would have made in subsequent national history if the Jews had won the Canaanites to the Lord instead of the Canaanites winning the Jews to Baal!
The name of the king of Mesopotamia means "doubly wicked Cushan," which may have been a nickname that his enemies gave him. We aren't told where he invaded Israel, although logically the attack would have come from the north; nor are we told how much of the land he subjugated for those eight painful years. Since the deliverer God raised up was from Judah, it's possible that the invading army had penetrated that far south in Israel when the Lord decided to intervene on behalf of His suffering people.
God's anger toward His people (vv. 5–8). God had put a wall between Israel and her neighbors, not because Israel was better than any other nation, but because she was different. Instead of worshipping idols, the Jews worshipped the one true God who made the heavens and the earth. Humans did not devise the laws and covenants of Israel; God did. Israel alone had the true sanctuary where God dwelt in His glory; it was the true priesthood, ordained by God; and it had the true altar and sacrifices that God would respect (Rom 9:4–5). Only through Israel would all the nations of the earth be blessed (Gen. 12:1–3).
Charles Spurgeon said that God never allows His people to sin successfully. Their sin will either destroy them or it will invite the chastening hand of God. If the history of Israel teaches the contemporary church anything it's the obvious lesson that "righteousness exalts a nation, but sin is a disgrace to any people" (Prov. 14:34 niv).
When Israel obeyed the Lord, He blessed them richly, and both their conduct and God's blessing were a testimony for their unbelieving neighbors. (See Gen. 23:6; 26:26–33; 30:27; 39:5.) The pagan people would say, "These Jews are different. The God they worship and serve is a great God!" And the Jewish people would then have had opportunities to tell their neighbors how to trust Jehovah and receive His forgiveness and blessing. (See Deut. 4:1–13.)
God's salvation for His people (vv. 9–11). There's no evidence that the people repented of their sins when they cried out to God for help, but the Lord responded to their plight and gave them a deliverer. It was the exodus experience all over again: "And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob.
Alas, instead of trusting God to change their neighbors, the gods of their neighbors changed the Jews, and everything Moses warned them not to do, they did. The Jews broke down the wall of separation between themselves and their godless neighbors, and the results were tragic. Contrary to God's law, Jewish men married pagan wives, and Jewish women married pagan husbands (Gen. 24:3; 26:34–35; 27:46; Ex. 34:15–16; Deut. 7:3–4; Josh. 23:12). The idolaters gradually stole the hearts of their mates from worshipping Jehovah to worshipping false gods. King Solomon made this same mistake. After all, when you marry outside the will of God, you have to do something to keep peace in the family! (See 1 Kings 11:1–13; 2 Cor. 6:14—7:1.)
And God looked upon the children of Israel, and God had respect unto them" (Ex. 2:24–25). The word "knew" means much more than intellectual understanding, for God knows everything. It means that God identified with their trials and felt a concern for their welfare.
The deliverer He raised up was Othniel, the man who captured Hebron and married Caleb's daughter (1:10–13). Bible scholars don't agree as to the exact blood relationship Othniel had to Caleb. Was Othniel Caleb's nephew—that is, the son of Kenaz, Caleb's younger brother—or was he simply Caleb's younger brother? As far as the text is concerned, either interpretation is possible.
Is it any wonder that God became angry?1 Is it any wonder He humiliated Israel by using pagan nations to discipline His own people? Since Israel was acting like the pagans, God had to treat them like pagans! "To the faithful you show yourself faithful, to the blameless you show yourself blameless, to the pure you show yourself pure, but to the crooked you show yourself shrewd" (Ps. 18:25–26 niv).
If he was Caleb's brother, then why was his father's name Kenaz instead of Jephunneh (1 Chron. 4:13; Josh. 14:6)? Perhaps Jephunneh had died, and Caleb's mother married Kenaz and gave birth to Othniel. Thus, Othniel would have been Caleb's half-brother. First Chronicles 4:13 indicates that Othniel was the son of Kenaz, but the word "son" is used rather broadly in Jewish genealogies and doesn't always mean a direct father/son relationship.
Jehovah is the God of all the nations, "for dominion belongs to the Lord and He rules over the nations" (Ps. 22:27–28 niv). Proud King Nebuchadnezzar had to learn the hard way "that the Most High rules in the kingdom of men, and gives it to whomever He chooses" (Dan. 4:25 nkjv).
Fortunately, we don't have to untangle the branches in Othniel's family tree before we can benefit from the example of his life and ministry. By blood and by marriage, he belonged to a family noted for its courageous faith and its willingness to face the enemy and depend
Judges 3
18:17–19 and Job 1:5) and be good examples for them to follow. During the period of the judges, however, it appears that the older generation neglected the important ministry of instructing the new generation about the fear of the Lord (Ps. 34:11).
on God for the victory. When God called Othniel, he was available for the Lord, and the Spirit of the Lord came upon him and empowered him for battle (Judg. 3:10). "'Not by might nor by power, but by My Spirit.' says the Lord of hosts" (Zech. 4:6 nkjv). This was the secret of Othniel's strength, as it was with Gideon (Judg. 6:34), Jephthah (11:29), and Samson (14:6, 19; 15:14); and it must be the source of the believer's power today (Acts 1:8; 2:4; 4:8, 31; Eph. 5:18). One of the former directors of the Evangelical Alliance Mission, T. J. Bach, said, "The Holy Spirit longs to reveal to you the deeper things of God. He longs to love through you. He longs to work through you. Through the blessed Holy Spirit you may have: strength for every duty, wisdom for every problem, comfort in every sorrow, joy in His overflowing service."
Eglon, the oppressor (vv. 12–14). The armies of Mesopotamia came a long distance to invade Israel, but the Moabites, Ammonites, and Amalekites were not only neighbors but also relatives of the Jews. Lot, the nephew of Abraham, was the ancestor of Moab and Ammon (Gen. 19:30–38), and Esau, the brother of Jacob, was the ancestor of Amalek (Gen. 36:12, 16; Deut. 25:17, 19).
Eglon, the king of Moab, organized the confederacy and set up his headquarters at Jericho, "the city of palm trees" (Deut. 34:3). Jericho was under a curse (Josh. 6:26), and there's no evidence that the city had been rebuilt, but the location was ideal for directing military operations, and there was an abundance of water there. For eighteen years, Eglon and his allies made life miserable for the Jews. It must have been especially galling to them to be under the heels of blood relatives who were also their longtime adversaries.
Othniel not only rescued his nation from bondage, but also served his people as judge for forty years. This meant that he exercised authority in managing the affairs of the nation, and it was his spiritual and civil leadership that brought rest to the land. Never underestimate the good that one person can do who is filled with the Spirit of God and obedient to the will of God.
Ehud, the deliverer (vv. 15–30). Othniel, the first judge, had come from the tribe of Judah. The second judge, Ehud, a lefthanded man, came from Judah's neighbor, Benjamin—the name "Benjamin" means "son of my right hand." (The Benjamites were known for their ambidexterity. See Judg. 20:16 and 1 Chron. 12:2.) However, the text of Judges 3:15 can be translated "a man handicapped in the right hand," which suggests that he was not ambidextrous at all but able to use only his left hand. If that indeed is the meaning of the text, then Ehud's plan for killing Eglon was a masterpiece of strategy. It's also a great encouragement to people with physical disabilities who may have the erroneous idea that God can't use them in His service.
Ehud: effective strategy (3:12–30) Unlike Moses, who appointed Joshua to lead Israel, the judges didn't have the authority to name a successor. When God called men and women to serve as judges, they obeyed, did His work, and then passed from the scene. One would hope that their godly influence would make a lasting difference in the spiritual life of the nation, but such wasn't the case. No sooner was a judge off the scene than the people were back to worshipping Baal and forsaking the Lord.
You would think that gratitude alone would have motivated the people of Israel to obey the Lord and be faithful to His covenant, especially after enduring eight years of painful servitude. And think of all that God had done for Israel in the past! They would have been a forgotten little nation if God hadn't loved them and chosen them for Himself (Deut. 7:1–11). They would have perished in Egypt or in the wilderness if God hadn't delivered them and cared for them. They would have died on the battlefields of Canaan if the Lord hadn't given them victory over their enemies. They would have been wallowing in moral sewage if the Lord hadn't given them His law and the priests to teach it to them. They had God's presence in the tabernacle and God's promises in the covenant, so what more could they want?
Ehud had several problems to solve, and he solved them successfully. At the top of the list was how to gain access to King Eglon without making anybody suspicious. He accomplished this by making himself the leader of the commission that brought the king his annual tribute. The paying of tribute not only added to the king's wealth, which he would enjoy, but it also acknowledged the king's authority over Israel, and Eglon would enjoy that as well. Of course, Eglon didn't know that Ehud was God's appointed leader to deliver Israel, otherwise, he would have had him killed on sight.
The second problem was securing a private audience with the king without exciting the distrust of his attendants and guards. Ehud did this first by leaving the king's presence together with his men after they had done homage to Eglon, and then Ehud coming back later alone as though he had an urgent message for the king. A solitary man with a lame right hand couldn't be much of a threat to a powerful king, and perhaps this despised Jew really did have a word from his God. Eglon may have felt proud that the God of Israel had a
Somewhere the system broke down, and I think it was with the priests and the parents. The priests and Levites were not only to officiate at the tabernacle, but they also were to teach the law to the people and encourage them to obey it (Lev. 10:11; Deut. 33:8–10; 17:8–9; 1 Sam. 2:12–17; Mal. 2:1–9). Jewish parents were expected to teach their children the ways of the Lord (Deut. 6:6–25; 11:18–21; and see Gen.
Judges 3 of Anath" may mean that he was from the town of Beth Anath in Naphtali (1:33), which was also the tribe Barak came from (4:6; see 5:18). Since Anath was the name of a Canaanite goddess of war, perhaps "son of Anath" was a nickname that meant "son of battle"— that is, a mighty warrior.
message for him, and since he was no doubt afraid not to listen to it, he dismissed his guards and attendants and gave Ehud a personal interview in his private chambers.
Since Ehud had to kill Eglon in a way that was quick and quiet and that would catch the king by surprise,2 he made use of his disability. Ehud made a very sharp dagger and hid it under his clothing on his right side. Even if the guards frisked him, they would most likely examine the left side of his body where most men carried their weapons. Seeing that he was a handicapped man, they probably didn't examine him at all.
What was significant about Shamgar was the weapon that he used. An ox goad was a strong pole about eight feet long. At one end was a sharp metal point for prodding the oxen and at the other end a spade for cleaning the dirt off the plow. It was the closest thing Shamgar could find to a spear because the enemy had confiscated the weapons of the Israelites (5:8; see 1 Sam. 13:19–22).
Even a king must stand to receive a message from God. When Eglon stood, Ehud may have gestured with his right hand to distract him and show him there was nothing in his hand, and then Ehud reached for his dagger and plunged it into the fat king's body. It must have been a powerful thrust because the point of the dagger came out the king's back, and Eglon was dead instantly.3
Here was a man who obeyed God and defeated the enemy even though his resources were limited. Instead of complaining about not possessing a sword or spear, Shamgar gave what he had to the Lord, and the Lord used it. Joseph Parker said, "What is a feeble instrument in the hands of one man is a mighty instrument in the hands of another, simply because the spirit of that other burns with holy determination to accomplish the work that has to be done."4
The next problem was how to escape from the palace without getting caught, and this he accomplished by locking the door of the private chamber and delaying the discovery of the corpse. As Ehud hastened away, the attendants concluded that the interview was over, so they went to see if their king wanted anything. The three "behold" statements in verses 24–25 indicate the three surprises that they experienced: the doors were locked, the king didn't respond to their knocks and calls, and the king was dead. All of this took time and gave Ehud opportunity to escape.
Shamgar may have killed all 600 Philistines at one time in one place (see 2 Sam. 8:8–12), but it's also possible that 600 is a cumulative total. An ox goad would be an unwieldy weapon to use if 600 soldiers had attacked Shamgar at one time. Since we don't know the details, we must not speculate. It's just encouraging to know that God enabled him to overcome the enemy though his resources were limited.
His final problem was to rally the troops and attack the enemy. The trumpet signal called the men out, and he led them to the fords of the Jordan, assuring them that the Lord had given Moab into their hands. The victory would come by trusting the Lord and not by depending on their own strength. By guarding the fords, the Israelites prevented the Moabites from escaping or from bringing in fresh troops. Since Ephraim was one of the most powerful tribes in Israel, Ehud had excellent soldiers to command. Accordingly, they killed 10,000 of the best Moabite soldiers. Not only was Moab defeated, but also the tables were turned and the Moabites became subject to Israel. We assume that Moab's defeat was the signal for their allies, Ammon and Amalek, to leave the field of battle.
The few words that are recorded about Shamgar give me the impression that he was a man of persistent courage, which, of course was born out of his faith in the Lord. To stand his ground against the enemy, having only a farmer's tool instead of a soldier's full military equipment, marks Shamgar out as a brave man with steadfast courage.
Charles Spurgeon once gave a lecture at his Pastor's College entitled "To Workers with Slender Apparatus." Shamgar didn't hear that lecture, but I'm sure he could have given it! And I suspect he would have closed his lecture by saying, "Give whatever tools you have to the Lord, stand your ground courageously, and trust God to use what's in your hand to accomplish great things for His glory."
If the Jews had been asked to vote on a leader, Ehud probably would have lost on the first ballot. But he was God's choice, and God used him to set the nation free. Moses was slow of speech and Paul was not imposing in his appearance, but Moses and Paul, like Ehud, were men of faith who led others to victory. Ehud turned a disability into a possibility because he depended on the Lord.
To paraphrase E. M. Bounds, the world is looking for better methods, but God is looking for better men and women who understand the basics: the power of the Holy Spirit, wise strategy, and steadfast courage.
Othniel, Ehud, and Shamgar have shown us the way. Will we follow?
Notes 1 We must never think that the wrath of God is like a child's temper tantrum. A holy God must not only hate sin but also hate what sin does to people. If the police arrest parents for child abuse, what should God have done when His people were sacrificing their children on pagan altars? The English poet
Shamgar: persistent courage (3:31) Only one verse is devoted to Shamgar, and it isn't even stated that he was a judge. Judges 5:6–7 indicates that he was contemporary with Deborah and Barak. "Son
Judges 4 each of which was ruled by a king (see Josh. 12). "Jabin" was the official title or name of the king of Hazor (Josh. 11:1). He was also called "King of Canaan." This title probably means that he was the head of a confederacy of kings. Joshua had burned Hazor (Josh. 11:13), but the Canaanites had rebuilt it and occupied it. With his large army and his 900 chariots of iron, Jabin was securely in control of the land. As you read the narrative, however, you get the impression that Sisera, captain of Jabin's army, was the real power in the land. Jabin isn't even mentioned in Deborah's song in Judges 5!
Thomas Traherne (c. 1636–74) said, "Love can forbear, and Love can forgive … but Love can never be reconciled to an unlovely object. He can never therefore be reconciled to your sin, because sin itself is incapable of being altered; but He may be reconciled to your person, because that may be restored." This explains how God can both hate sin but love the sinner; and even while He is angry at our sins, He chastens us in love "that we might be partakers of His holiness" (Heb. 12:10). 2 The fact that Ehud assassinated a ruler bothers some people, who (for some reason) aren't disturbed that Ehud and his men later slaughtered 10,000 healthy young Moabites (Judg. 3:29). If wars of liberation are justified, then how many of the enemy die is really immaterial, so long as you achieve your goal of freedom. The death rate, however, is still one apiece. 3 King Eglon's name means "little bull calf." Ehud had killed the "fatted calf." 4 Joseph Parker, The People's Bible, vol. 5 (London: Hazell, Watson, and Viney, Ltd., 1896), 345.
Once again, the people of Israel cried out to God, not to forgive their sins but to relieve their suffering. (See vv. 6–8 for a hint of what life was like in those days.) Had they truly repented, God would have done much more than deliver them from physical slavery. He would have liberated them from their spiritual bondage as well. To ask God for comfort and not cleansing is only to sow seeds of selfishness that will eventually produce another bitter harvest. David's prayer is what Israel needed to pray: "Create in me a clean heart, O God; and renew a right spirit within me" (Ps. 51:10).
B.Deborah and Barak—4—5
CHAPTER THREE Judges 4—5 "TWO ARE BETTER THAN ONE, AND THREE ARE BETTER STILL" T
Act two: a divine revelation (4:4–7) God had raised up a courageous woman named Deborah ("bee") to be the judge in the land. This was an act of grace, but it was also an act of humiliation for the Jews, for they lived in a male-dominated society that wanted only mature male leadership. "As for my people, children are their oppressors, and women rule over them" (Isa. 3:12). For God to give His people a woman judge was to treat them like little children, which is exactly what they were when it came to spiritual things.2 he cast of characters in this drama is as follows:
Jabin: King of Hazor in Canaan; a tyrant Deborah: a Jewish judge; a woman of faith and courage Barak: a reluctant Jewish general Sisera: captain of Jabin's army Heber: a Kenite neighbor, at peace with Jabin Jael: wife of Heber; handy with a hammer Jehovah God: in charge of wars and weather
Now let the drama unfold.
Deborah was both a judge and a prophetess. Moses' sister Miriam was a prophetess (Ex. 15:20), and later biblical history introduces us to Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36), and the four daughters of Philip (Acts 21:9). God called Deborah a prophetess and a judge, but she saw herself as a mother to her people. "I, Deborah arose, that I arose a mother in Israel" (Judg. 5:7). The wayward Jews were her children, and she welcomed them and counseled them.
Act one: a tragic situation (4:1–3) Jabin is the key person in act one, for God raised him up to discipline the people of Israel. For eighty years, the Jews had enjoyed rest because of the leadership of Ehud, the longest period of peace recorded in the book of Judges.1 But no sooner was this godly judge removed than the people lapsed back into idolatry, and God had to punish them (Judg. 2:10–19).
Israel as portrayed in the book of Judges illustrates the difference between "religious reformation" and "spiritual revival." Reformation temporarily changes outward conduct while revival permanently alters inward character. When Ehud removed the idols and commanded the people to worship only Jehovah, they obeyed him, but when that constraint was removed, the people obeyed their own desires. The nation of Israel was like the man in Jesus' parable who got rid of one demon, cleaned house, and then ended up with seven worse demons (Matt. 12:43–45). The empty heart is prey to every form of evil.
God revealed to Deborah that Barak ("lightning") was to assemble and lead the Israelite army and draw Sisera's troops into a trap near Mount Tabor, and there the Lord would defeat them. Mount Tabor lies at the juncture of Zebulun, Naphtali, and Issachar, not far from the Kishon River. If Barak would lead the Israelite army toward Mount Tabor, God would draw Sisera and his troops toward the Kishon River, where God would give Barak the victory.
When God wants to glorify Himself through His people, He always has a perfect plan for us to follow. God chose the leader of His army, the place for the battle, and the plan for His army to follow. God also
Canaan was made up of a number of city-states,
Judges 4
(1:16), but the men of Judah weren't among the volunteers in Barak's army.
guaranteed the victory. It was like the "good old days" of Joshua again!
It's possible, however, to view Heber from another perspective and see him as a part of God's plan to lure Sisera into the trap. Heber wasn't an ally of Jabin's; he was simply trying to maintain a neutral position in a divided society. But once the Jewish army was in place at Mount Tabor, Heber ran and gave the news to Sisera, and Sisera had no reason to question the report. Sisera began to move his army and fell right into the trap.
Act three: a reluctant participant (4:8–10) We aren't told that Barak was a judge, which explains why he got his orders from Deborah, God's appointed leader in the land. Barak was from Naphtali, one of the tribes that would send volunteers to the battlefield (v. 6). Like Moses before him (Ex. 3—4), and Gideon (Judg. 6) and Jeremiah (Jer. 1) after him, Barak hesitated when told what God wanted him to do.
Sisera is defeated (vv. 13–16). The Canaanites depended on their 900 iron chariots to give them the advantage they needed as they met the Jewish army (1:19; see Josh. 17:18). What they didn't know was that the Lord would send a fierce rainstorm that would make the Kishon River overflow and turn the battlefield into a sea of mud (Judg. 5:20–22). The water and mud would severely impede the mobility of the Canaanite chariots and horses, and this situation would make it easy for the Israelite soldiers to attack and slaughter the enemy. The trap worked, and the enemy army was wiped out.
We know that "God's commandments are God's enablements" and that we should obey His will in spite of circumstances, feelings, or consequences. But we don't always do it! Was Barak's response an evidence of unbelief or a mark of humility? He didn't accuse God of making a mistake; all he did was ask Deborah to go with him to the battle. Was that because she was a prophetess and he might need a word from the Lord? Or was it to help him enlist more volunteers for the army? The fact that Deborah agreed to accompany Barak suggests that his request wasn't out of God's will, although in granting it, God took the honor from the men and gave it to the women.
Along with the storm from the heavens and the flood from the swollen river, God sent confusion in the minds of the enemy troops. The word translated "routed" (4:15 nkjv) means "confused, thrown into panic." This is what God had done to Pharaoh's charioteers in the Red Sea (Ex. 14:24) and would later do to the Philistines in Samuel's day (1 Sam. 7:10).
Barak enlisted 10,000 men from his own tribe of Naphtali and the neighboring tribe of Zebulun (Judg. 4:6, 10; 5:14, 18). Later, volunteers from the tribes of Benjamin, Ephraim, and Manasseh west (v. 14), and Issachar (v. 15), joined these men, and the army grew to 40,000 men (v. 8). It's possible that the original 10,000 soldiers initiated the campaign that lured Sisera into the trap, and then the other 30,000 joined them for the actual battle and "mopping up" operation. The tribes that were summoned but refused to come were Reuben, Dan, Asher, and Manasseh east (vv. 15–17).
One thing that helped to confuse and frighten the Canaanites was the sudden appearance of torrential rain during the traditional dry season. Since Sisera wouldn't have taken his chariots to the fields if he had suspected any kind of bad weather, we can safely assume that this battle was fought during the June-toSeptember dry season. When you remember that the Canaanite god Baal was the god of storms, you can see how the sudden change of weather could have affected the superstitious Canaanites. Had their own god Baal turned against them? Was the God of Israel stronger than Baal? If so, then the battle was already lost, and the wisest thing the soldiers could do was flee.
When you consider that weapons were scarce in Israel (5:8;3 1 Sam. 13:19–22) and that there was no effective standing army, what Deborah and Barak did was indeed an act of faith. But God had promised to give them victory, and they were depending on His promise (Rom. 10:17).
Act four: a victorious confrontation (4:11–23) The Lord is the leading actor in this scene. He not only controlled the enemy army and brought it into the trap, but He also controlled the weather and used a storm to defeat Sisera's troops.
Sisera is slain (vv. 17–23). While Barak and his men were pursuing and killing the fleeing Canaanites, some of whom were in chariots and others on foot, the Canaanite captain Sisera was running for his life, probably heading toward Hazor and safety. But weariness got the best of him, and providentially he was near the tents of Heber at the oak of Zaanannim (v. 11). This famous oak was on the border of Naphtali (Josh. 19:33), about six miles east of Mount Tabor. Since Sisera knew that Heber and his people were friendly toward Jabin, this settlement seemed a good place to stop and rest. When Heber's wife, Jael, came out to meet Sisera and invited him into her tent, the Canaanite captain was sure that he was at last safe. After all, in that culture nobody would dare enter a wife's tent except her husband. Jael gave him milk instead of water and then covered him with a blanket,
Sisera is warned (vv. 11–12). Verse 12 suggests that it was Heber and his family who first warned Sisera that the Jews were about to revolt and where the Israelite army was mustering. We met the Kenites in 1:16 and discovered that they were distant relatives of the Jews through Moses. It seems strange that Heber the Kenite would separate himself from his people, who worshipped Jehovah, and be friendly with idolatrous tyrants like Jabin and Sisera (4:17). Perhaps he needed the protection and business of the Canaanites as he carried on his trade as an itinerant metalworker. The Kenites seem to be attached to the tribe of Judah
Judges 4—5 said, but they were not likely to forget a festive song. (For other examples, see Ex. 15, Deut. 32, 2 Sam. 1:17–27, and Ps. 18.) The personal pronouns in Judges 5:7, 9, and 13 indicate that this was Deborah's victory song, but just as Barak joined her in the battle, so he joined her in the victory celebration.
and he was confident that he had found a dependable ally and could rest in peace.
But Sisera made the mistake of telling Jael to lie if anyone asked whether he was there. Being a wise woman, she concluded that Sisera was fleeing the battlefield, which meant that the Jews had won the battle and the Canaanite grip on the land was broken. If she protected Sisera, she'd be in trouble with the Jews, her own relatives. No doubt somebody was chasing Sisera, and whoever it was wouldn't be satisfied until the captain was dead.
A poem or song isn't something you can easily outline because it's a spontaneous emotional expression that often defies analysis. Unlike classical English poetry, Hebrew poetry contains recurring themes, expressed in different ways and frequent outbursts of praise and prayer. The following outline is only a suggested approach to this magnificent song of victory.
But Sisera had no reason to suspect danger. After all, Heber's clan was friendly to the Canaanites, Jael had shown him hospitality and kindness, and no pursuing Jewish soldier was likely to force his way into a woman's tent. What Sisera didn't know was that God had promised that a woman would take his life (Judg. 4:9). When Sisera was in a deep sleep, Jael killed him by pounding a tent peg through his head. In the Eastern nomadic tribes, it was the women who put up and took down the tents, so Jael knew how to use a hammer. When Barak arrived on the scene, he discovered that his enemy was dead and that Deborah's prediction had been fulfilled. For a captain to flee from a battle was embarrassing; for him to be killed while fleeing was humiliating; but to be killed by a woman was the most disgraceful thing of all (9:54).
Praise the Lord all you people (vv. 1–12)! In verses 1–9, Deborah and Barak praise the Lord for all that He did for His people. He gave unity to the leaders so that Barak could assemble an army (v. 2; and see v. 9). The same God who gave Israel victory in the past would give them victory again (vv. 4–5). Israel had entered into a covenant with the Lord at Mount Sinai, and He would fulfill His promises to His special people. Since conditions were so terrible in the land that something had to be done, God raised up Deborah to be a mother in Israel (vv. 6–9). The enemy took over because the people had turned from Jehovah to worship false gods. Deborah was concerned about the spiritual life of the people as well as their physical and political welfare. Note that this first section (vv. 2–9) begins and ends with "Praise to the Lord" and "Bless ye the Lord."
Should we bless or blame Jael for what she did? She invited Sisera into her tent, treated him kindly, and told him not to be afraid; so she was deceitful. The Kenites were at peace with Jabin, so she violated a treaty. She gave Sisera the impression that she would guard the door, so she broke a promise. She killed a defenseless man who was under her protection, so she was a murderess.4 Yet Deborah sang, "Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent" (5:24).
According to verses 10 and 11, Deborah and Barak summoned the wealthy nobles ("those who ride on white asses") and the common travelers to join the singers at the wells and praise the Lord for what He did to Jabin's army. Now it was safe to walk the roads, gather at the wells, and leisurely talk together. The people could leave the walled cities where they had run for protection and could return to their villages in peace. It was time for all Israel to praise God for His mercies to them.
To begin with, let's not read back into the era of the judges the spiritual standards taught by Jesus and the apostles. Also, let's keep in mind that the Jews had been under terrible bondage because of Jabin and Sisera, and it was God's will that the nation be delivered. Both Jabin and Sisera had been guilty of mistreating the Jews for years, and if the Canaanite army had won the battle, hundreds of Jewish girls would have been captured and raped (v. 30). Jael not only helped deliver the nation of Israel from bondage, but also she helped to protect the women from the most vicious brutality. She wasn't a Semitic "Lady Macbeth" who murdered her guest for her own personal gain. There was a war on, and this courageous woman finally stopped being neutral and took her stand with the people of God.
This praise stanza closes with a call to action (v. 12). God commanded Deborah to wake up and sing and Barak to wake up and attack the enemy. Because of her faith, Deborah could sing before the battle started as well as after the battle ended.
Praise the Lord for the volunteers (vv. 13–18). Deborah was grateful that the people offered themselves willingly in the service of the Lord (vv. 2, 9) and that the nobles did their share in recruiting soldiers from the tribes (v. 13). Six tribes united in sending volunteers. Except for the people in the town of Meroz (v. 23), the men of Naphtali responded, as did the men of Zebulun, Issachar, Benjamin, Ephraim, and Manasseh west (Machir). The phrase in verse 14, "They that handle the pen of the writer" (literally, "the staff of a scribe"), may refer to the recruiting officers who wrote down the names of the soldiers. They were not "summer soldiers" but brave men who were serious about fighting the Lord's battles.
Act five: a glorious celebration (5:1–31) When they wanted to celebrate special occasions, the Jewish people often expressed themselves in song, so the writer shifts from narrative prose to jubilant poetry. Future generations might forget what the history book
However, there were four tribes that didn't volunteer
Judges 5 and do their share of fighting. The tribe of Reuben pondered the call to arms but finally stayed at home. They were probably considering Deuteronomy 20:1–9, Israel's law of warfare, and examining their hearts to see whether they were qualified to go to war. Since Manasseh east (Gilead) was safe on the other side of the Jordan, they also stayed home (Judg. 5:17). Dan and Asher on the coast also elected not to heed the call to battle. In contrast to these shirkers, the tribes of Zebulun and Naphtali are especially praised for risking their lives in the service of the Lord and their country (v. 18).
the impression that he was standing in the tent when Jael struck him and then fell dead at her feet. But he was lying down asleep when he was slain (v. 18). We may have here some Hebrew poetic license, but it's also possible that in the agony of his death Sisera raised himself up from the tent floor and then sank at her feet and expired.
The singer moves from describing Sisera's death to portraying Sisera's mother watching for her son's return (vv. 28–30). What a pathetic picture of hope where there is no hope! How many people today are looking out the window of false assumptions and expecting something to happen that will never happen. Sisera was dead; he would never come home to his mother's love again. His mother and her attendants kept telling themselves and each other that everything was fine, but it wasn't.
Keep in mind that during this period in history "every man did that which was right in his own eyes" (21:25). When Joshua was the commander of Israel's armies, all the tribes participated, but when Barak summoned the forces, only half of them went to war against Jabin.5 The people of God today are not unlike the people of Israel when it comes to God's call for service: some immediately volunteer and follow the Lord; some risk their lives; some give the call serious consideration but say no; and others keep to themselves as though the call had never been given.
The closing prayer (v. 31) contrasts the enemies of the Lord—who like Sisera go out in darkness—with the people who love God, who are like the noonday sun.9 The battle at Megiddo was more than just a conflict between opposing armies. It was a conflict between the forces of darkness and the forces of light. We either love Christ and walk in the light, or we are His enemy and perish in the darkness.
Praise the Lord for His victory (vv. 19–23). It's one thing to show up for duty and quite something else to go into battle. Sisera had organized an alliance of the Canaanite kings, and their united forces (with 900 chariots) met the Jewish army at Megiddo on the plain of Jezreel.6 Since it was the dry season of the year, the charioteers expected to annihilate the army of Israel. But God had other plans. He sent a tremendous rainstorm that turned the Kishon River into a raging torrent and the battlefield into a swamp. A raindrop is a very fragile thing, but if you put enough of them together, you can defeat an army! The army of Israel trusted the Lord to give them victory because this is what He had promised (4:6–9).
The curtain comes down on our drama, but I predict that the cast will be making curtain calls as long as people read and study the Bible. "For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope" (Rom. 15:4 nkjv).
Notes 1 You would expect Judges 4:1 to read "when Shamgar was dead" since Shamgar is the judge last named. But Shamgar's ministry was local and contemporary with that of Deborah (5:6–7). Meanwhile, Ehud exercised authority over all the land and was the architect of the eighty years of rest. 2 The selection of Deborah may also indicate that, at that time, there were no men willing and able to do the job. Even Barak was afraid to confront the enemy without Deborah's help, and he was a man of faith (Heb. 11:32). For an inspiring account of women of God who have made a difference in the church and the world, see Daughters of the Church by Ruth A. Tucker and Walter Liefeld (Zondervan, 1987); and A Dictionary of Women in Church History by Mary L. Hammack (Moody Press, 1984). 3 It's possible that this verse is speaking of deception rather than disarmament. Israel might have possessed weapons but kept them hidden from the enemy. When war was declared, the men brought them out. 4 If you were the guest of an Eastern sheik, you were under his protection, and he would not turn you over to your enemies. He would expect the people in his family and his camp to protect you as well. 5 Judah and Simeon aren't mentioned at all in Judges 4–5. Some students think these two tribes may have already been engaged in wars against the Canaanites. 6 Military leaders have called this area one of the greatest
Deborah and Barak didn't curse the people of Meroz; it was the angel of the Lord who did it. It must have embarrassed Barak to know that a town in his own tribe of Naphtali had refused to send volunteers to assist in this important battle. "Meroz stands for the shirker," said Philips Brooks in a famous sermon; "for him who is willing to see other people fight the battles of life, while he simply comes in and takes the spoils."7 Note that their sin wasn't simply failing to assist Israel; they failed to help the Lord!
Praise the Lord for a courageous woman (vv. 24–31). Deborah's blessing on Jael reminds us of Gabriel's words to Mary (Luke 1:42). Because of Barak's hesitation, Deborah announced that a woman would get the credit for killing the captain of the enemy army (Judg. 4:8–9). The phrase "smote off his head" in verse 26 doesn't mean that she decapitated him with a hammer and a tent peg. The word means "crushed" or "smashed." With one stroke, she sent the tent peg through his temple, shattered his head, and killed him.8
The description of Sisera's death in verse 27 gives
Judges 6
He had chastened them (vv. 1–6). "My son, do not despise the chastening of the Lord, nor detest His correction; for whom the Lord loves He corrects, just as a father the son in whom he delights" (Prov. 3:11–12 nkjv; and see Heb. 12:5–11). Charles Spurgeon said, "The Lord does not permit His children to sin successfully." God is not a "permissive parent" who allows His children to do as they please, for His ultimate purpose is that they might be "conformed to the image of His Son" (Rom. 8:29). The Father wants to be able to look at each member of His spiritual family and say, "This is My beloved child, in whom I am well pleased" (see Matt. 3:17; 12:18; 17:5).
battlefields in the world. Not only did Barak defeat Sisera there, but also Gideon defeated the Midianites there (Judg. 6—7), and the "battle of Armageddon" will be fought there (Rev. 16:12–16; 17:14). King Saul died there (1 Sam. 31), and King Josiah was killed there in a battle he should never have fought (2 Kings 23:28–30). 7 "The Curse of Meroz" in Selected Sermons of Phillips Brooks, ed. William Scarlett (New York: E.P. Dutton, 1950), 127. 8 Sisera was killed by Jael, who had given him milk; and his army was defeated because of Deborah, whose name means "bee." Sisera discovered that "the land of milk and honey" could be a dangerous place! 9 David compared a godly leader to the rising sun and the sun shining after the rain (2 Sam. 23:3–4). When leaders obey God, as Deborah and Barak did, there is always the dawning of a new day for their people, and there will be calm and light after the storm. The armies of Israel had been through a storm, but God had given them the victory.
Chastening is evidence of God's hatred for sin and His love for His people. We can't conceive of a holy God wanting anything less than His very best for His children, and the best He can give us is a holy character like that of Jesus Christ. Obedience to the Lord builds character, but sin destroys character, and God cannot sit idly by and watch His children destroy themselves.
C.Gideon—6—8
CHAPTER FOUR Judges 6 GOD'S MAN IN MANASSEH Y
Israel had already experienced forty-three years of suffering under the harsh rule of the neighboring nations, but they hadn't yet learned their lesson and turned away from the heathen idols. Unless our suffering leads to repentance, it accomplishes no lasting good, and unless our repentance is evidence of a holy desire to turn from sin, not just escape from pain, repentance is only remorse. Chastening assures us that we are truly God's children, that our Father loves us, and that we can't get away with rebellion.
ou have a garden, and you work hard all spring and summer to make that garden produce abundantly. But every year, just about the time you're ready to gather in the harvest, your neighbors swoop down and take your produce away from you by force. This goes on year after year, and there's nothing you can do about it.
The Midianites organized a coalition of nations to invade the land (Judg. 6:3), and all that Israel could do was flee to the hills and hide from the enemy. When the Jews returned to their homes, they found only devastation, and they had to face another year without adequate food.
If you can imagine that scenario, then you'll have some idea of the suffering the Jews experienced every harvest when the Midianites made their annual raids. For seven years, God allowed the Midianites and their allies to ravage "the land of milk and honey," leaving the people in the deepest poverty.
He had rebuked them (vv. 7–10). Previous to this, an angel of the Lord, probably the Son of God, had come to Bochim to reprove Israel for her sins (2:1–5), and now an unnamed prophet came to repeat the message.2 Often in the Old Testament, when the Lord denounced His people for their disobedience, He reminded them of the wonderful way He had delivered them from Egypt. He also reminded them of His generosity in giving them the land and helping them overcome their enemies. If the Jews were suffering from Gentile bondage, it wasn't God's fault! He had given them everything they needed.
About the time of the eighth Midianite invasion, God called a farmer in Manasseh named Gideon to become the deliverer of His people. Gideon started his career as somewhat of a coward (Judg. 6), then became a conqueror (7:1–8:21), and ended his career as a compromiser (8:22–35). But more space is devoted to Gideon in the book of Judges (100 verses) than to any other judge,1 and Gideon is the only judge whose personal struggles with his faith are recorded. Gideon is a great encouragement to people who have a hard time accepting themselves and believing that God can make anything out of them or do anything with them.
When you read the New Testament epistles, you can't help but notice that the apostles took the same approach when they admonished the believers to whom they wrote. The apostles repeatedly reminded the Christians that God had saved them so that they might live obediently and serve the Lord faithfully. As God's children, they were to walk worthy of their high and heavenly calling (Eph. 4:1) and live like people who were seated with Christ in glory (Col. 3:1ff.). The motive for Christian living is not that we might gain
Before the Lord could use Gideon in His service, He had to deal with four doubts that plagued him and were obstacles to his faith. These doubts can be expressed in four questions.
"Does God really care about us?" (6:1–13) "The Lord has forsaken us!" was Gideon's response to the Lord's message (v. 13 nkjv); and yet the Lord had given Israel proof of His personal concern.
Judges 6 we see, how we feel, or what the consequences might be. Our modern "practical" world laughs at faith without realizing that people live by faith all day long. "If there was no faith, there would be no living in this world," wrote humorist John Billings nearly a century ago. "We couldn't even eat hash with safety."
something we don't have but that we might live up to what we already have in Christ.
The purpose of chastening is to make God's children willing to listen to God's Word. Often after spanking a child, parents will reassure the child of their love and then gently admonish the child to listen to what they say and obey it. God speaks to His children, either through the loving voice of Scripture or the heavy hand of chastening; and if we ignore the first, we must endure the second. One way or another, the Lord is going to get our attention and deal with us.
Gideon's statement about the poverty of his family is a bit perplexing in light of the fact that he had ten servants who assisted him (v. 27). It may be that the clan of Abiezer, to which Gideon's family belonged, was not an important clan in Manasseh, or perhaps Gideon's statement was simply the standard way to respond to a compliment, as when people used to sign their letters "Your Obedient Servant." In any event, Gideon seemed to think that God could do nothing because he and his family were nothing.
Now He came down to help them (vv. 11–13). The people were crying out to the Lord for help (6:7), as people usually do when they're in trouble. The Israelites gave no evidence of real repentance, but their affliction moved God's loving heart. "In all their affliction he was afflicted" (Isa. 63:9). "He does not treat us as our sins deserve or repay us according to our iniquities" (Ps. 103:10 niv). God in His mercy doesn't give us what we do deserve, and in His grace, He gives us what we don't deserve.
Once God has revealed His will to us, we must never question His wisdom or argue with His plans. "Who has known the mind of the Lord? Or who has been His counselor?" (Rom. 11:34 niv; see Isa. 40:13 and 1 Cor. 2:16). "Can you search out the deep things of God? Can you find out the limits of the Almighty?" (Job 11:7 nkjv). A. W. Tozer wrote, "All God's acts are done in perfect wisdom, first for His own glory, and then for the highest good of the greatest number for the longest time."4 That being true, who are we to question Him?
When you consider the kind of man Gideon was at this time, you wonder why God selected him, but God often chooses the "weak things of this world" to accomplish great things for His glory (1 Cor. 1:26–29).3 Gideon's family worshipped Baal (Judg. 6:25–32), although we have no reason to believe that Gideon joined them. When Gideon called himself "the least in my father's house" (v. 15), he may have been suggesting that his family treated him like an outcast because he didn't worship Baal. Gideon wasn't a man of strong faith or courage, and God had to patiently work with him to prepare him for leadership. God is always ready to make us what we ought to be if we're willing to submit to His will (Eph. 2:10; Phil. 2:12–13).
When you review God's gracious promises to Gideon, you wonder why this young man wavered in his faith. God promised to be with him. God called him a "mighty man of valor" and promised that he would save Israel from the Midianites and smite them "as one man." God's Word is "the word of faith" (Rom. 10:8), and "faith comes by hearing, and hearing by the Word of God" (Rom. 10:17). But Gideon didn't receive that Word and needed assurance beyond the character of Almighty God.
Gideon's negative response to the Lord's words indicates his lack of faith and spiritual perception. Here was almighty God telling him that He was with him and would make him a conqueror, and Gideon replied by denying everything God said! God would have to spend time with Gideon turning his question marks into exclamation points. Gideon was living by sight, not by faith, and had he remained that way he would never have been named among the heroes of faith in Hebrews 11.
Gideon asked for a sign to assure him that it was really the Lord who was speaking to him (1 Cor. 1:22), and the Lord was gracious to accommodate Himself to Gideon's unbelief. Gideon prepared a sacrifice, which was a costly thing to do at a time when food was scarce. An ephah of flour was about a half a bushel, enough to make bread for a family for several days. It probably took him an hour to dress the meat and prepare the unleavened cakes, but God waited for him to return and then consumed the offering by bringing fire from the rock.
"Does God know what He's doing?" (6:14–24) Gideon's first response was to question God's concern for His people, but then he questioned God's wisdom in choosing him to be the nation's deliverer. The Lord's statements recorded in verses 12 and 14 should have given Gideon all the assurance he needed, but he wouldn't believe God's Word. In this he was like Moses (Ex. 3:7–12), whose story Gideon surely knew since he was acquainted with Hebrew history (Judg. 6:13).
The sudden appearance of the fire and disappearance of the visitor convinced Gideon that indeed he had seen God and spoken to Him, and this frightened him even more. Since the Jews believed it was fatal for sinful man to look upon God, Gideon was sure he would die. The human heart is indeed deceitful: Gideon asked to see a sign, and after seeing it, he was sure that the God who gave him the sign would now kill him! There is always "joy and peace in believing" (Rom. 15:13), but unbelief brings fear and worry.
It has often been said that "God's commandments are God's enablements." Once God has called and commissioned us, all we have to do is obey Him by faith, and He will do the rest. God cannot lie and God never fails. Faith means obeying God in spite of what
God had to give Gideon a message of peace to prepare him for fighting a war. Unless we're at peace with
Judges 6
Gideon had every right to destroy Baal worship because this is what God had commanded in His law (Ex. 34:12–13; Deut. 7:5). For that matter, he had the right to stone everybody who was involved in Baal worship (Deut. 13), but God didn't include that in His instructions.
God, we can't face the enemy with confidence and fight the Lord's battles. It was customary for the Jews to identify special events and places by putting up monuments,5 so Gideon built an altar and called it "The Lord is peace." The Hebrew word for "peace" (shalom) means much more than a cessation of hostilities but carries with it the ideas of well-being, health, and prosperity. Gideon now believed the Lord was able to use him, not because of who he was, but because of who God was.
Gideon decided to obey the Lord at night when the village was asleep. This showed his fear (Judg. 6:27); he wasn't sure God could or would see him through. "Why are you so fearful? How is it that you have no faith?" (Mark 4:40 nkjv) "Behold, God is my salvation, I will trust and not be afraid" (Isa. 12:2 nkjv). After all the encouragements God had given him, Gideon's faith should have been strong, but before we judge him, we'd better look at ourselves and see how much we trust the Lord.
Whenever God calls us to a task that we think is beyond us, we must be careful to look to God and not to ourselves. "Is anything too hard for the Lord?" God asked Abraham (Gen. 18:14), and the answer comes, "For with God nothing shall be impossible" (Luke 1:37). Job discovered that God could do everything (Job 42:2), and Jeremiah admitted that there was nothing too hard for God (Jer. 32:17). Jesus told His disciples, "With God all things are possible" (Matt. 19:26), and Paul testified, "I can do all things through Christ who strengthens me" (Phil. 4:13 nkjv).
It's worth noting that true believers can't build an altar to the Lord unless first they tear down the altars they've built to the false gods they worship. Our God is a jealous God (Ex. 20:5) and will not share His glory or our love with another. Gideon had privately built his own altar to the Lord (Judg. 6:24), but now he had to take his public stand, and he had to do it without compromise. Before he could declare war on Midian, he had to declare war on Baal.
"Will God take care of me?" (6:25–32) What kind of a day did Gideon have after his dramatic meeting with the Lord? Remember, he belonged to a family that worshipped Baal, and if he challenged the Midianites in the name of the Lord, it meant defying his father, his family, his neighbors, and the multitudes of people in Israel who were worshipping Baal. My guess is that Gideon had his emotional ups and downs that day, rejoicing that God was planning to deliver Israel, but trembling at the thought of being named the leader of the army.
When ten other men are involved, it's not easy to keep your plans a secret, so it wasn't long before the whole town knew that Gideon was the one who had destroyed his father's idols. The men of the city considered this a capital offense and wanted to kill Gideon. (According to God's law, it was the idol-worshippers who should have been slain! See Deut. 13:6–9.) Gideon was no doubt wondering what would happen to him, but God proved Himself well able to handle the situation.
Knowing that Gideon was still afraid, God assigned him a task right at home to show him that He would see him through. After all, if we don't practice our faith at home, how can we practice it sincerely anyplace else? Gideon had to take his stand in his own village before he dared to face the enemy on the battlefield.
Joash, Gideon's father, had every reason to be angry with his son. Gideon had smashed his father's altar to Baal and replaced it with an altar to Jehovah. He had sacrificed his father's prize bull to the Lord and had used the sacred Asherah pole for fuel. (See Isa. 44:13–20.) But God so worked in Joash's heart that he defended Gideon before the town mob and even insulted Baal! "What kind of a god is Baal that he can't even defend himself?" asked Joash. (Elijah would take a similar approach years later. See 1 Kings 18:27.) "What kind of a god is Baal that he can't even plead his own cause?" Joash asked. Because of this, the men of the town gave Gideon the nickname "Jerubbaal," which means "let Baal contend" or "Baal's antagonist."6
Before God gives His servants great victories in public, He sometimes prepares them by giving them smaller victories at home. Before David killed the giant Goliath in the sight of two armies, he learned to trust God by killing a lion and a bear in the field where nobody saw it but God (1 Sam. 17:32–37). When we prove that we're faithful with a few things, God will trust us with greater things (Matt. 25:21).
The assignment wasn't an easy one. God told him to destroy the altar dedicated to Baal, build an altar to the Lord, and sacrifice one of his father's valuable bullocks, using the wood of the Asherah pole for fuel. Jewish altars were made of uncut stones and were simple, but Baal's altars were elaborate and next to them was a wooden pillar ("grove," Judg. 6:26; "Asherah pole," niv) dedicated to the goddess Asherah, whose worship involved unspeakably vile practices. Since altars to Baal were built on high places, it would have been difficult to obey God's orders without attracting attention.
Often the unbelieving world gives demeaning nicknames to faithful servants of God. D. L. Moody was known as "Crazy Moody" when he was building his famous Sunday school in Chicago, but nobody would call him that today, and Charles Spurgeon was frequently lampooned and caricatured in the British press. If we are given nicknames because we honor the name of Jesus, then let's wear them like medals and keep on glorifying Him!
Judges 6 twice Gideon asked God to reaffirm His promises with a miracle. The fact that God stooped to Gideon's weakness only proves that He's a gracious God who understands how we're made (Ps. 103:14).7 Who are we to tell God what conditions He must meet, especially when He has already spoken to us in His Word? "Putting out the fleece" is not only an evidence of our unbelief, but it's also an evidence of our pride. God has to do what I tell Him to do before I'll do what He tells me to do!
Gideon learned a valuable lesson that day: If he obeyed the Lord, even with fear in his heart, the Lord would protect him and receive the glory. Gideon needed to remember this as he mustered his army and prepared to attack the enemy.
"Does God keep His promises?" (6:33–40) The Midianites and their allies made their annual invasion about that time as more than 135,000 men (8:10; 7:12) moved into the Valley of Jezreel. It was time for Gideon to act, and the Spirit of God gave him the wisdom and power that he needed. (See Judg. 3:10; 11:29; 13:25; 14:6, 19; 15:14.) As we seek to do God's will, His Word to us is always, "Not by might, nor by power, but by My spirit" (Zech. 4:6).
Gideon spent two days playing the fleece game with God at the threshing floor. The first night, he asked God to make the fleece wet but keep the ground dry (in this incident the Bible uses "floor" and "ground" interchangeably) and God did it. The second night, the test was much harder, for he wanted the threshing floor to be wet but the fleece dry. The ground of a threshing floor is ordinarily very hard and normally would not be greatly affected by the dew. But the next morning, Gideon found dry fleece but wet ground.
When a group of British pastors was discussing the advisability of inviting evangelist D. L. Moody to their city for a crusade, one man asked, "Why must it be Moody? Does D. L. Moody have a monopoly on the Holy Spirit?" Quietly one of the other pastors replied, "No, but it's evident that the Holy Spirit has a monopoly on D. L. Moody."
There was nothing for Gideon to do but to confront the enemy and trust God for the victory. "And this is the victory that has overcome the world—our faith" (1 John 5:4 nkjv).
Gideon blew the trumpet first in his own hometown, and the men of Abiezer rallied behind him. Gideon's reformation in the town had actually accomplished something! Then he sent messengers throughout his own tribe of Manasseh as well as the neighboring tribes of Asher, Zebulun, and Naphtali. These four tribes were near the Valley of Jezreel, and therefore the invading army affected them most. Thus at Gideon's call, 32,000 men responded.
Notes 1 Ninety-six verses are devoted to the last judge, Samson. The first four judges were godly people, but from the time of Gideon, the leaders began to decay until you get to Samson, the most unspiritual of them all. Because the nation wanted freedom from the enemy without being dedicated to God, they didn't deserve godly leaders. Sometimes God gives His people exactly what they deserve. 2 We usually call Samuel the first of the prophets (Acts 3:24), but there were unnamed prophets before Samuel's time. 3 The most popular image of the local church today is that of the corporation, with the pastor as the CEO. I wonder how many churches would want a CEO with the credentials of some of the people God used in the Bible? Moses was eighty years old when he began his ministry and he was wanted for murder in Egypt. Jacob was a schemer. Elijah suffered from depression, and so did Jeremiah. Hosea couldn't keep his marriage together. Amos, a farmer, had no ministerial training. Peter tried to kill a man with his sword. John Mark was a quitter, and Paul couldn't get along with his associate Barnabas. These traits are not excuses either for leaders to sin or for churches to lower their standards, but they do remind us that God's ways aren't always our ways. The man or woman we think least qualified for God's work may turn out to be a mighty servant of God. 4 A. W. Tozer, The Knowledge of the Holy (New York: Harper, 1961), 66. 5 Wherever Abraham journeyed, he built an altar (Gen. 12:7–8; 13:4, 18; 22:9), and Joshua left many monuments of Israel's march of conquest through the land. 6 Joseph Parker comments: "The least one can do is to give a reformer a nickname. If we may not smite him, we may at least throw some appellation at him which we hope the enemy will take up and use as a sting or a thong" (The People's Bible, vol. 6, 16). But Gideon's achievements transformed a contemptible
But what chance did 32,000 men have against an army of 135,000 men plus numberless camels (Judg. 7:12)? This is the first mention in the Bible of camels being used in warfare, and certainly they would have given their riders speed and mobility on the battlefield. The Jews were outnumbered and would certainly be outmaneuvered, except for one thing: Jehovah God was on their side, and He had promised them victory.
Nevertheless, Gideon doubted God's promise. Did God really want him to lead the Jewish army? What did he know about warfare? After all, he was only an ordinary farmer, and there were others in the tribes who could do a much better job. So, before he led the attack, he asked God to give him two more signs.
The phrase "putting out the fleece" is a familiar one in religious circles. It means asking God to guide us in a decision by fulfilling some condition that we lay down. In my pastoral ministry, I've met all kinds of people who have gotten themselves into trouble by "putting out the fleece." If they received a phone call at a certain hour from a certain person, God was telling them to do this, or if the weather changed at a certain time, God was telling them to do something else.
"Putting out the fleece" is not a biblical method for determining the will of God. Rather, it's an approach used by people like Gideon who lack the faith to trust God to do what He said He would do. Twice Gideon reminded God of what He had said (6:36–37), and
Judges 7 ministry when one of the board members said enthusiastically, "We're simply going to have to step out by faith!" Quietly another board member asked, "Whose faith?" That question made all of us search our hearts.
nickname into an honorable title that he was proud to wear. After all, Jehovah did prove Himself greater than Baal! 7 Joseph Parker defends Gideon when he writes, "Men cannot be courageous all at once" (The People's Bible, vol. 6, 14). But courage comes from faith, and faith doesn't become strong when we ask God to bless our unbelief by performing miracles. The way to grow in faith and courage is to hear God's Word, believe His promises, and obey what He tells us to do. God may stoop to our weakness once or twice, but He won't permit us to live at that juvenile level all our lives.
J. G. Stipe said that faith is like a toothbrush: Everybody should have one and use it regularly, but it isn't safe to use somebody else's. We can sing loudly about the "Faith of Our Fathers," but we can't exercise the faith of our fathers. We can follow men and women of faith and share in their exploits, but we can't succeed in our own personal lives by depending on somebody else's faith.
CHAPTER FIVE Judges 7 FAITH IS THE VICTORY I
God tests our faith for at least two reasons: first, to show us whether our faith is real or counterfeit, and second, to strengthen our faith for the tasks He's set before us. I've noticed in my own life and ministry that God has often put us through the valley of testing before allowing us to reach the mountain peak of victory. Spurgeon was right when he said that the promises of God shine brightest in the furnace of affliction, and it is in claiming those promises that we gain the victory.
don't recall too many chapel messages from my years as a seminary student, but Vance Havner gave a message that has stayed with me and often encouraged me. Speaking from Hebrews 11, he told us that because Moses was a man of faith, he was able to "see the invisible, choose the imperishable, and do the impossible." I needed that message then and I still need it today.
The first sifting (vv. 1–3). God tested Gideon's faith by sifting his army of 32,000 volunteers until only 300 men were left. If Gideon's faith had been in the size of his army, then his faith would have been very weak by the time God was through with them! Less than 1 percent of the original 32,000 ended up following Gideon to the battlefield. The words of Winston Churchill concerning the RAF in World War II certainly applies to Gideon's 300: "Never in the field of human conflict was so much owed to so few by so many."
What was true for Moses centuries ago can be true for God's people today, but men and women of faith seem to be in short supply. Whatever our churches may be known for today, they're not especially known for glorifying God by great exploits of faith. "The church used to be known for its good deeds," said one wit, "but today it's better known for its bad mortgages."
"For whatever is born of God overcomes the world. And this is the victory that has overcome the world— our faith" (1 John 5:4 nkjv). Christians are either overcome because of their unbelief or overcomers because of their faith. And remember, faith doesn't depend on how we feel, what we see, or what may happen. The Quaker poet John Greenleaf Whittier put it this way in "My Soul and I":
God told Gideon why He was decreasing the size of the army: He didn't want the soldiers to boast that they had won the victory over the Midianites. Victories won because of faith bring glory to God because nobody can explain how they happened. "If you can explain what's going on in your ministry," Dr. Bob Cook used to remind us, "then God didn't do it." When I was serving in Youth for Christ, I often heard our leaders pray, "Lord, keep Youth for Christ on a miracle basis. That meant living by faith.
Nothing before, nothing behind;
The steps of faith Fall on the seeming void, and find
Too often, we're like King Uzziah who was "marvelously helped, till he was strong. But when he was strong, his heart was lifted up to his destruction" (2 Chron. 26:15–16). People who live by faith know their own weakness more and more as they depend on God's strength. "For when I am weak, then am I strong" (2 Cor. 12:10).
The rock beneath.
That rock is the Word of God. The familiar and exciting account of Gideon's wonderful victory over the Midianites is really a story of faith in action, and it reveals to us three important principles about faith. If we're to be overcomers, and not be overcome, we need to understand and apply these principles.
In telling the fearful soldiers to return home, Gideon was simply obeying the law Moses originally gave: "What man is there who is fearful and fainthearted? Let him go and return to his house, lest the heart of his brethren faint like his heart" (Deut. 20:8 nkjv). "The fearful and trembling man God cannot use," said G. Campbell Morgan. "The trouble today is that the fearful and trembling man insists upon remaining in the army. A decrease that sifts the ranks of
God tests our faith (7:1–8) A faith that can't be tested can't be trusted. Too often, what people think is faith is really only a "warm fuzzy feeling" about faith or perhaps just "faith in faith." I recall being in a board meeting of an international
Judges 7 that if they would obey the Lord, one soldier could chase a thousand and two would "put ten thousand to flight" (Deut. 32:30). All Gideon needed was 27 soldiers to defeat the whole Midianite army of 135,000 men (Judg. 8:10), but God gave him 300.
the church of men who fear and tremble is a great, a gracious and a glorious gain"1
Pride after the battle robs God of glory, and fear during the battle robs God's soldiers of courage and power. Fear has a way of spreading, and one timid soldier can do more damage than a whole company of enemy soldiers. Fear and faith can't live together very long in the same heart. Either fear will conquer faith and we'll quit, or faith will conquer fear and we'll triumph. John Wesley may have been thinking of Gideon's army when he said, "Give me a hundred men who fear nothing but sin and love nothing but God, and I will shake the gates of hell!"2
It is clear from 7:14 that the Midianites knew who Gideon was, and no doubt they were watching what he was doing. I've often wondered what the enemy spies thought when they saw the Jewish army seemingly fall apart. Did it make the Midianites overconfident and therefore less careful? Or did their leaders become even more alert, wondering whether Gideon was setting them up for a tricky piece of strategy?
God graciously gave Gideon one more promise of victory:
The second sifting (vv. 4–8). God put Gideon's surviving 10,000 men through a second test by asking them all to take a drink down at the river. We never know when God is testing us in some ordinary experience of life. I heard about one leading minister who always took a drive with a prospective pastoral staff member in the other man's car, just to see if the car was neat and if the man drove carefully. Whether or not neatness and careful driving habits are always a guarantee of ministerial success is debatable, but the lesson is worth considering. More than one prospective employee has ruined his or her chances for a job while having lunch with the boss, not realizing they were being evaluated. "Make every occasion a great occasion, for you can never tell when somebody may be taking your measure for a larger place." That was said by a man named Marsden, and I've had the quotation, now yellow with age, under the glass on my desk for many years. Pondering it from time to time has done me good.
"By the 300 men that lapped will I save you" (v. 7). By claiming this promise and obeying the Lord's directions, Gideon defeated the enemy and brought peace to the land for forty years (8:28).
The soldiers who departed left some of their equipment with the 300 men thus each man could have a torch, a trumpet, and a jar—strange weapons indeed for fighting a war.
God encourages our faith (7:9–15a) The Lord wanted Gideon and his 300 men to attack the camp of Midian that night, but first He had to deal with the fear that still persisted in Gideon's heart. God had already told Gideon three times that He would give Israel victory (6:14, 16; 7:7), and He had reassured him by giving him three special signs: fire from the rock (6:19–21), the wet fleece (6:36–38), and the dry fleece (6:39–40). After all this divine help, Gideon should have been strong in his faith, but such was not the case.
What significance was there in the two different ways the men drank from the river? Since the Scriptures don't tell us, we'd be wise not to read into the text some weighty spiritual lesson that God never put there. Most expositors say the men who bowed down to drink were making themselves vulnerable to the enemy, while the 300 who lapped water from their hands stayed alert. But the enemy was four miles away (v. 1), waiting to see what the Jews would do; and Gideon wouldn't have led his men into a dangerous situation like that. One well-known preacher claims that the 300 men drank as they did so they could keep their eyes on Gideon, but the text doesn't say that either.
How grateful we should be that God understands us and doesn't condemn us because we have doubts and fears! He keeps giving us wisdom and doesn't scold us when we keep asking (James 1:5). Our great High Priest in heaven sympathizes with our weaknesses (Heb. 4:14–16) and keeps giving us more grace (James 4:6). God remembers that we're only dust (Ps. 103:14) and flesh (78:39).
God encouraged Gideon's faith in two ways. God gave Gideon another promise (v. 9). The Lord told Gideon for the fourth time that He had delivered the Midianite host into his hand. (Note the tense of the verb, and see Josh. 6:2.) Although the battle must be fought, Israel had already won! The 300 men could attack the enemy host confident that Israel was the victor.
My assumption is that God chose this method of sifting the army because it was simple, unassuming (no soldier knew he was being tested), and easy to apply. We shouldn't think that all 10,000 drank at one time, because that would have stretched the army out along the water for a couple of miles. Since the men undoubtedly came to the water by groups, Gideon was able to watch them and identify the 300. It wasn't until after the event that the men discovered they had been tested.
Some people have the idea that confident, courageous faith is a kind of religious arrogance, but just the opposite is true.
"There is no restraint to the Lord to save by many or by few" (1 Sam. 14:6). Some churches today are mesmerized by statistics and think they're strong because they're big and wealthy, but numbers are no guarantee of God's blessing. Moses assured the Jews
Christians who believe God's promises and see Him do great things are humbled to know that the God of the universe cares about them and is on their side. They claim no merit in their faith or honor from their victories. All the glory goes to the Lord because He did it all!
Judges 7
(Heb. 11:6 nkjv). Faith means more than simply trusting God; it also means seeking God and wanting to please Him. We don't trust God just to get Him to do things for us. We trust Him because it brings joy to His heart when His children rely on Him, seek Him, and please Him.
It's the unbelieving child of God who grieves the Lord and makes Him a liar (1 John 5:10).
Hope and love are important Christian virtues, but the Holy Spirit devoted an entire chapter in the New Testament—Hebrews 11—to the victories of faith won by ordinary people who dared to believe God and act upon His promises. It may be a cliche to some people, but the old formula is still true: "God says it—I believe it—that settles it!"
How did God reward Gideon's faith? God gave him wisdom to prepare the army (vv. 15b-18). Gideon was a new man when he and his servant returned to the Israelite camp. His fears and doubts were gone as he mobilized his small army and infused courage into their hearts by what he said and did. "The Lord has delivered the camp of Midian into your hand," he announced to the men (v. 15 nkjv). As Vance Havner said, faith sees the invisible (victory in a battle not yet fought) and does the impossible (wins the battle with few men and peculiar weapons).
God gave Gideon another sign (vv. 10–14). It took courage for Gideon and his servant to move into enemy territory and get close enough to the Midianite camp to overhear the conversation of two soldiers. God had given one of the soldiers a dream, and that dream told Gideon that God would deliver the Midianites into his hand. The Lord had already told Gideon this fact, but now Gideon heard it from the lips of the enemy!
Gideon's plan was simple but effective. He gave each of his men a trumpet to blow, a jar to break, and a torch to burn. They would encircle the enemy camp, the torches inside the jars and their trumpets in their hands. The trumpets were rams' horns (the shofar) such as Joshua used at Jericho, and perhaps this connection with that great victory helped encourage Gideon and his men as they faced the battle. At Gideon's signal, the men would blow the trumpets, break the pitchers, reveal the lights, and then shout, "The sword of the Lord and of Gideon!" God would do the rest.
In the biblical record, you often find God communicating His truth through dreams. Among the believers He spoke to through dreams are Jacob (Gen. 28, 31), Joseph (Gen. 37), Solomon (1 Kings 3), Daniel (Dan. 7), and Joseph, the husband of Mary (Matt. 1:20–21; 2:13–22). But He also spoke to unbelievers this way, including Abimelech (Gen. 20), Nebuchadnezzar (Dan. 2, 4), Joseph's fellow prisoners (Gen. 40), Pharaoh (Gen. 41), and Pilate's wife (Matt. 27:19). However, we must not conclude from these examples that this is the Lord s normal method of communicating with people or that we should seek His guidance in our dreams today. Dreams can be deceptive (Jer. 23:32; Zech. 10:2), and apart from divine instruction we can't know the correct interpretation.
Gideon was the example for them to follow. "Watch me.… Follow my lead.… Do exactly as I do" (v. 17 niv). Gideon had come a long way since the day God had found him hiding in the winepress! No longer do we hear him asking "If—why—where?" (6:13). No longer does he seek for a sign. Instead, he confidently gave orders to his men, knowing that the Lord would give them the victory.
The best way to get God's guidance is through the Word of God, prayer, and sensitivity to the Spirit as we watch circumstances.
Since barley was a grain used primarily by poor people, the barley-cake image of Gideon and his army spoke of their weakness and humiliation. The picture is that of a stale hard cake that could roll like a wheel, not a complimentary comparison at all! The man who interpreted the dream had no idea that he was speaking God's truth and encouraging God's servant. Gideon didn't mind being compared to a loaf of stale bread, for now he knew for sure that Israel would defeat the Midianites and deliver the land from bondage.
It has been well said that the good news of the gospel is we don't have to stay the way we are. Through faith in Jesus Christ, anybody can be changed. "Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new" (2 Cor. 5:17 nkjv).
Jesus said to Andrew's brother, "You are Simon ["a hearer"].… You shall be called Cephas ["a stone"]" (John 1:42 nkjv). "You are—you shall be!" That's good news for anybody who wants a new start in life. God can take a weak piece of clay like Simon and make a rock out of him! God can take a doubter like Gideon and make a general out of him!
It's significant that Gideon paused to worship the Lord before he did anything else. He was so overwhelmed by the Lord's goodness and mercy that he fell on his face in submission and gratitude. Joshua did the same thing before taking the city of Jericho (Josh. 5:13–15), and it's a good practice for us to follow today. Before we can be successful warriors, we must first become sincere worshippers.
God gave him courage to lead the army (vv. 19–22). Gideon led his small army from the Spring of Harod ("trembling") to the Valley of Jezreel, where they all took their places around the camp. At Gideon's signal, they all blew their rams' horns, broke the jars, and shouted, "The sword of the Lord and of Gideon!" Finding themselves surrounded by sudden light and loud noises, the Midianites assumed that they were being attacked by a large army, and the result was panic. The Lord intervened and put a spirit of confusion in
God honors our faith (7:15b–25) "But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him"
Judges 7—8 the camp, and the Midianites began to kill each other. Then they realized that the safest thing to do was flee. Thus they took off on the caravan route to the southeast with the Israelite army pursuing.
problems with land mines. Angola has 20 million mines waiting to maim or kill, Afghanistan 10 million, and Cambodia 4.5 million, and the expense of removing them is more than these nations can handle. The wars may be over, but the dangers haven't vanished.
God gave him opportunity to enlarge the army (vv. 23–25). It was obvious that 300 men couldn't pursue thousands of enemy soldiers, so Gideon sent out a call for more volunteers. I'm sure that many of the men from the original army of 32,000 responded to Gideon's call, and even the proud tribe of Ephraim came to his aid. To them was given the honor of capturing and slaying Oreb ("raven") and Zeeb ("wolf"), the two princes of Midian. The story of Gideon began with a man hiding in a winepress (6:11), but it ended with the enemy prince being slain at a winepress.
The saintly Scottish Presbyterian pastor Andrew Bonar wasn't thinking particularly about land mines when he said it, but what he said is good counsel for all of us: "Let us be as watchful after the victory as before the battle." That was the counsel Gideon needed after he'd routed the Midianites, because his problems still weren't over. He discovered some "mines" that were ready to explode.
Thus far in our study of Gideon's life, we've seen his responses to the Lord's call to defeat the enemy. At first Gideon was full of questions and doubts; but then he grew in his faith, believed God's promises, and led his army to victory. In Judges 3, the account focuses on Gideon's responses to various people after he had won the battle, and it tells us how he handled some difficult situations.
Gideon's great victory over the Midianites became a landmark event in the history of Israel, not unlike the Battle of Waterloo for Great Britain, for it reminded the Jews of God's power to deliver them from their enemies. The day of Midian was a great day that Israel would never forget (Ps. 83:11; Isa. 9:4; 10:26).
The chronology in chapter 8 seems to be as follows: Gideon's pursuit of the two kings (vv. 4–12); his disciplining of the defiant Jews on his journey home (vv. 13–17); the protest of the Ephraimites after he arrived home (vv. 1–3); the slaying of the kings (vv. 18–21); and Gideon's "retirement" (vv. 22–35). Each of these events presented a new challenge to Gideon, and he responded differently to each one.
The church today can also learn from this event and be encouraged by it. God doesn't need large numbers to accomplish His purposes, nor does He need especially gifted leaders. Gideon and his 300 men were available for God to use, and He enabled them to conquer the enemy and bring peace to the land. When the church starts to depend on "bigness"—big buildings, big crowds, big budgets—then faith becomes misplaced, and God can't give His blessing. When leaders depend on their education, skill, and experience rather than in God, then God abandons them and looks for a Gideon.
1. A soft answer for his critics (8:1–3) Why this paragraph is placed here is somewhat of a puzzle. It's not likely that the men of Ephraim would complain to Gideon while they were capturing Oreb and Zeeb (7:24–25) and while he was pursuing Zebah and Zalmunna (8:12). Fighting the enemy would have consumed all their energy and attention, and Gideon's reply in verse 3 indicates that the men of Ephraim had already captured and killed Oreb and Zeeb. Perhaps a delegation from the tribe waited on Gideon when the spoils of war were being distributed after he returned home, and that's when they complained.
The important thing is for us to be available for God to use just as He sees fit. We may not fully understand His plans but we can fully trust His promises, and it's faith in Him that gives the victory.
Notes 1 G. Campbell Morgan, The Westminster Pulpit, vol. 4, 209. 2 My friend, Dr. J. Vernon McGee, used to raise the question, "Why didn't Gideon go home? After all, he was afraid!" Courage isn't necessarily the absence of fear; it's the overcoming of fear by transforming it into power. I once asked a well-known Christian collegiate star quarterback how he was able to run the ball so far down the field, and his reply was, "I was scared, just plain scared, so I kept moving!" There is a fear that paralyzes and a fear that energizes, and Gideon's fear was the latter kind.
Knowing that they were a large and important tribe, second only to Judah, the Ephraimites were a proud people. Gideon was from Manasseh, the "brother" tribe to Ephraim1 and Ephraim was insulted because he didn't call them to the battle. But why would such an important tribe want to follow a farmer into battle? They had assisted Ehud (3:26–29) and Deborah and Barak (5:13–14), but that was no guarantee they would help Gideon.
CHAPTER SIX Judges 8 WIN THE WAR, LOSE THE VICTORY B
When you reflect on the way the attack on Midian was handled, it was wisdom on Gideon's part that he hadn't called for volunteers from Ephraim. This proud tribe would have been incensed if Gideon had told the frightened men to go home, and their volunteers would not have tolerated his thinning out the ranks to only 300 soldiers! If Gideon had called them and then sent most of them back, they would have created a far e careful where you travel for business or vacation. You might pick a place that's dangerous.
According to an article in the June 25, 1993 issue of Pulse, there are fifty-six nations that have serious
Judges 8 others were risking their lives, the people of Gad were doing nothing.
worse problem before the battle than they did afterward. Ephraim was on hand to help in the "mopping up" operations, and that's what really counted.
The Ammonites and Moabites, relatives of the Jews through Lot, failed to help Israel with food, and God declared war on them (Deut. 23:3–6). Hospitality is one of the basic laws of the East, and custom demands that the people meet the needs of strangers as well as relatives. Hospitality was also an important ministry in the early church, for there were no hotels where guests might stay, and in times of persecution, many visitors were fleeing. (See Rom. 12:13; 1 Tim. 5:10; Heb. 13:2; 1 Peter 4:9.) Indeed, helping a hungry brother is an opportunity to help the Lord Jesus (Matt. 25:34–40).
Ephraim, however, missed out on acquiring some valuable spoils of war from over 100,000 soldiers, and this may have been what irritated them. (Usually when people criticize something you've done, there's a personal reason behind their criticism, and you may never find out what the real reason was.) Since David's unselfish law governing the dividing of the spoils of war hadn't been established yet (1 Sam. 30:21–25), those who didn't participate in the battle didn't share in the loot. When the men of Ephraim should have been thanking Gideon for delivering the nation, they were criticizing him and adding to his burdens.
The men of Succoth were skeptical of Gideon's ability to defeat the fleeing Midianite army and capture the two kings. If Succoth helped Gideon and Gideon failed, then the Midianites would visit Succoth and retaliate. The men of Succoth didn't think feeding a hungry brother was an opportunity to show love but was a risk they didn't want to take, and they were rather impudent in the way they spoke to Gideon. Since Gideon received the same response from the men at Peniel (Penuel), he warned both cities that he would return and discipline them.
As a victorious general, a national hero, and the people's first choice for king, Gideon might have used his authority and popularity to put the tribe of Ephraim in its place, but he chose to use a better approach. "A soft answer turns away wrath, but a harsh word stirs up anger" (Prov. 15:1 nkjv). Perhaps Gideon's immediate feelings weren't that cordial, but he controlled himself and treated his brothers with kindness. "He who is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city" (16:32 nkjv). Gideon proved that he could control not only an army, but also his temper and tongue.
God gave Gideon and his men victory over the fleeing Midianite hosts and enabled him to capture the two enemy kings. Triumphantly he retraced his steps and kept his promise to the men of Succoth and Peniel. Providentially, he found a young man who was able to give him the names of the seventy-seven leaders in Succoth who had refused to help him and his army. He showed them the two kings whom the elders had said Gideon would never capture, and then he chastised them, apparently by beating them with thorny branches.3 He then went to Peniel and wrecked their tower, killing the men who had opposed him.
It's sad when brothers declare war on each other after they've stood together to defeat the enemy. "Behold, how good and how pleasant it is for brethren to dwell together in unity!" (Ps. 133:1). It didn't cost Gideon much to swallow his pride and compliment the men of Ephraim. He told them that their capturing Oreb and Zeeb was a greater feat than anything the men had done from his hometown of Abiezer. Peace was restored and Gideon returned to the more important tasks at hand.2
Why didn't Gideon show to the people of Succoth and Peniel the same kindness that he showed to the Ephraimites and simply forgive them their offenses? For one thing, their offenses were not alike. The pride of Ephraim was nothing compared to the rebellion of Succoth and Peniel. Ephraim was protecting their tribal pride, a sin but not a costly one, but Succoth and Peniel were rebelling against God's chosen leader and assisting the enemy at the same time. Theirs was the sin of hardness of heart toward their brethren and treason against the God of heaven. Of what good was it for Gideon and his men to risk their lives to deliver Israel if they had traitors right in their own nation?
In Poor Richard's Almanack (1734), Benjamin Franklin wrote:
Take this remark from Richard, poor and lame, Whate'er's begun in anger ends in shame.
And King Solomon wrote, "The beginning of strife is like releasing water; therefore stop contention before a quarrel starts" (Prov. 17:14 nkjv).
A stern warning for the skeptics (8:4–17) Gideon and his men were pursuing two of the Midianite kings, Zebah and Zalmunna, knowing that if they captured and killed them, the enemy's power would be crippled and eventually broken. The army crossed over the Jordan to Succoth in Gad, hoping to find some nourishment, but the men of Succoth wouldn't help their own brothers. The two and a half tribes that occupied the land east of the Jordan didn't feel as close to the other tribes as they should have, and Gad had sent no soldiers to help either Deborah and Barak (5:17) or Gideon. While
Leaders must have discernment or they will make wrong decisions as they deal with different situations. Personal insults are one thing, but rebellion against the Lord and His people is quite something else.
A solemn question for his enemies (8:18–21) When Gideon arrived back home at Ophrah, leading Zebah and Zalmunna captive, the procession must have been as exciting as a ticker-tape parade. Gideon was a true hero. With only 300 men, he had routed the
Judges 8 enemy camp and then pursued the fleeing soldiers across the Jordan and as far south as Karkor. He had brought his royal prisoners back, plus whatever spoils the men had gathered along the way.
The people request a king (vv. 22–23, 29–32). So popular was Gideon that the people asked him to set up a dynasty, something altogether new for the nation of Israel. This was one way they could reward Gideon for what he had done for them. But it was also somewhat of a guarantee that there would be a measure of unity among the tribes as well as the kind of leadership that would mobilize them against possible future invaders.
Gideon had a personal matter to settle with these two kings because they had been guilty of killing his brothers at Tabor. The text doesn't tell us when this wicked act took place, but it must have occurred during one of the previous annual Midianite raids. How Gideon's brothers became involved and why they were killed isn't explained to us, but the suggestion is that the act was a unconscionable one.
Their request was a confession of unbelief, for as Gideon reminded them, God was their king.4 Gideon rejected their generous offer purely on theological grounds: He would not take the place of Jehovah God. Every Jew should have known that the mercy seat in the tabernacle was the throne of God from which He ruled in the midst of His people. "You who sit enthroned between the cherubim, shine forth" (Ps. 80:1 niv). "The Lord reigns, let the nations tremble; he sits enthroned between the cherubim, let the earth shake" (99:1 niv). To set up a rival throne would be to dethrone the Lord.5
According to Mosaic law, the family was to avenge crimes like this by killing those responsible for the murder. There was no police system in the land, and each family was expected to track down and punish those who had murdered their relatives, provided the culprit was guilty (see Num. 35:9–34). In the case of Zebah and Zalmunna, the culprits were not only murderers but also enemies of Israel.
The two kings were shrewd in the way they answered Gideon, flattering him by comparing him and his brothers to princes. Someone has said that flattery is a good thing to taste but a bad thing to swallow, and Gideon didn't swallow it. How could he spare these two evil men who had taken food from the mouths of Jewish women and children and had brutally killed Jewish men?
Moses warned that Israel would one day want a king like the other nations and forget that they were a unique nation, unlike the Gentiles (Deut. 4:5–8; 14:2; 17:14–20; Ex. 19:4–5) What other nation had the Creator, the Lord of heaven and earth, as their king?
What Gideon said was commendable, but what he did later on was very puzzling. After rejecting the throne, he lived like a king! Judges 8:29–32 describes the lifestyle of a monarch, not that of a judge or a retired army officer. Gideon was quite wealthy, partly from the spoils of battle and partly from the gifts of the people, and he had many wives and at least one concubine. His wives bore him seventy sons, his concubine bore him one. In fact, he named the son of the concubine Abimelech, which means "my father is a king," and this son later tried to live up to his name and become ruler over all the land. Gideon also seems to have assumed priestly duties for he made his own ephod and probably consulted it on behalf of the people.
In those days, how a soldier died was important to his reputation. Abimelech didn't want to die at the hand of a woman (9:53–54), and King Saul didn't want to fall into the hands of the Philistines (1 Sam. 31:1–6). For a child to kill a king would be the ultimate in humiliation thus Gideon told his young son Jether to execute the two criminals. By doing so, Jether would not only uphold the law of the land and humiliate the two kings, but he would also bring honor to himself. For the rest of his life, he would be known as the boy who executed Zebah and Zalmunna.
But the lad wasn't ready for either the responsibility or the honor. Even when people are guilty, enforcing justice in the land is a serious thing and must not be put into the hands of children. Because of his fear, Jether hesitated in avenging the murders of his uncles, so the two kings told Gideon to do it.
Nobody would deny that this courageous soldierjudge deserved honor and rewards, but his "retirement plan" seemed a bit extravagant.
Gideon requests gold (vv. 24–28). The people were only too eager to share their spoils with Gideon. After all, he had brought peace to the land (v. 28)6 and had refused to become their king. Therefore, it was only right that he receive something for his labors. The Midianites wore gold crescents, either on the ear or the nose (Gen. 24:47), and the Israelite soldiers would have quickly taken these valuable items as they gathered the spoils. Gideon ended up with over forty pounds of gold, plus the wealth he took from Zebah and Zalmunna. No wonder he was able to live like a king!
There seems to be a bit of sarcasm in their words, which may be paraphrased, "You kill us, Gideon. Let's see what kind of a man you are—or are you also just a child?" Zebah and Zalmunna didn't want the inexperienced Jether to execute them because he would have muddled the whole thing and made their deaths much more painful. The kings deliberately aroused Gideon's anger, knowing that he was a good swordsman and would dispatch them quickly, and that's exactly what he did.
A puzzling reply for his friends (8:22–32) The narrative focuses on two requests, one from the people to Gideon and the other from Gideon to the people.
At this point the man of faith led the people into idolatry, for Gideon made an ephod, and the people "played the harlot" with it (v. 27 nkjv). This meant
Judges 8 shipped with Melchizedek, King of Salem, a type of our Lord Jesus Christ (Heb. 7—8); and in all that he said and did, Abraham gave glory to the Lord of heaven and earth.
that they stopped giving their true devotion to the Lord and used the ephod for an idol. In Scripture, idolatry is looked upon as prostitution (Isa. 50:1–3; 54:6–8; Jer. 2:1–3; 3:1ff.; Hos. 2; James 4:4; Rev. 2:4). Gideon may have made the ephod as a representation of Jehovah, to "help the people" in their worship, but a good motive can never compensate for a bad action. He knew it was wrong to make an idol (Ex. 20:4–6).
Andrew Bonar was right: "Let us be as watchful after the victory as before the battle." After all, there may still be some land mines scattered around!
Notes 1 Manasseh and Ephraim were both sons of Joseph and grandsons of Jacob. Manasseh was the firstborn, but Jacob reversed their birth order when he blessed them (Gen. 41:50–52; 48:1ff.). In fact, he "adopted" the two sons as replacements for Reuben and Simeon (Gen. 48:5; 49:4), and this gave Ephraim prominence in Israel. 2 Ephraim's pride later created problems for Jephthah (Judg. 12:1–6), whose response wasn't as conciliatory as Gideon's! 3 Some expositors think that Gideon made the men lie down naked on the ground, covered them with thorny branches and then drove a threshing sledge over them until they died. This seems a brutal way for him to treat his own brethren, no matter how meanly they had treated him and his men, but it's stated clearly that Gideon killed the rebels in Peniel who had treated him the same way. We must remember, however, that these were cruel times and "every man was doing that which was right in his own eyes." 4 See Ps. 47; 68:24; 74:12; 89:18; 98:6; 145:1; Isa. 6:5; 33:22; 44:6. In their song of praise after passing through the Red Sea at the exodus, Israel acknowledged Jehovah's kingship when they sang, "The Lord shall reign forever and ever" (Ex. 15:18). 5 Remember that one of the key themes in the book of Judges is that there was "no king in Israel" at that time (17:6; 18:1; 19:1; 21:25). The writer seems to want to emphasize the need for a king to correct the political division and spiritual decay of the nation. Later, the people asked Samuel for a king (1 Sam. 8), and God told him to grant their request. Everything Moses and Samuel warned them about their kings did to them, but fallen human nature would rather have visible human leaders instead of the invisible, immortal God of heaven and earth. 6 This is the last time you will find a period of peace mentioned in the book of Judges. The remaining judges mainly ruled locally, and most of them had short tenures.
Whether this ephod was an embellished version of the garment used by the high priest (28:6), or some kind of standing idol (see Judg. 17:5; 18:14, 17), we can't tell, but it was used in worship and became a snare to Gideon and the people (Ps. 106:36). Perhaps Gideon used it to determine the will of God and help the people with their problems. If the ephod was indeed a copy of the high priest's garment, then Gideon was definitely out of God's will in duplicating it and using it, because Gideon wasn't a priest. If it was a standing idol, Gideon was disobeying God's law (Ex. 20:4–6) and corrupting the people as well. It was just a short step from worshipping the ephod to worshipping Baal (Judg. 8:33).
Gideon missed a great opportunity to bring reformation and perhaps revival to the land. He had torn down his father's idols, but there were many households in Israel that were still devoted to Baal, and those idols needed to be destroyed as well. The great victory over Midian gave Gideon good reason to call the nation back to the Lord and obedience to His law. But instead of using the occasion for God's glory, he used it for his own profit, and the nation eventually lapsed into sin once again.
With his vast wealth and his great national reputation, Gideon probably thought that his children were well provided for, but just the opposite proved true. Sixty-nine of his seventy sons were killed by their halfbrother who himself was slain by a woman dropping a stone on his head. There is no security apart from the will of God. Had Gideon practiced Matthew 6:33, subsequent events might have been radically different.
What caused Gideon's spiritual decline? I think it was pride. Before the battle against Midian, Gideon humbly depended on the Lord. During the "mopping up" operations, however, he became authoritative and even vindictive. When he refused the kingship, he sounded pious ("the Lord shall rule over you"), but I have a suspicion that he had a hidden agenda in his heart. You don't find Gideon honoring the Lord or calling the people together to make a new covenant to obey the Lord. Gideon started out as a servant, but now he was an important celebrity. The result was decline for him, his family, and his nation.
CHAPTER SEVEN Judges 9 MY KINGDOM COME W
D.Abimelech—9 hen George Washington's army defeated the British General Charles Cornwallis at Yorktown, the end of the Revolutionary War began. Winning the war didn't automatically end the problems that the colonies faced. Things became so bad economically that one of George Washington's colonels wrote Washington a secret letter, urging him to use his army to make himself king or dictator. To the colonel, this was the only way to get the affairs of the young nation under control. Washington
It's interesting and instructive to contrast Abraham and Gideon in the decisions they made after their respective victories (Gen. 14). Abraham took nothing for himself but made sure that others received their share of the spoils (Gen. 14:22–24). He especially refused to take anything from the heathen king of Sodom (Gen. 14:17, 21). Instead, Abraham fellow-
Judges 9
Idolatry (v. 4). "You shall have no other gods before Me" and "You shall not make for yourself any carved image" are the first and second of the Ten Commandments (Ex. 20:3–4 nkjv), and Abimelech broke them both. It's obvious that he was his own god and that he had no interest in God's will for the nation. His accepting money from the Baal worshippers to finance his crusade was a public announcement that he had renounced the God of Israel and was on the side of Baal.
rejected the plan, but with his popularity and power he probably could have become king if he had so desired.
Abimelech was just the opposite. He had such a passionate desire to be king that he allowed nothing to stand in his way, not even the lives of hundreds of innocent people. This is the longest chapter in the book of Judges and one of the most depressing.1 The chapter records three stages in Abimelech's political career.
Seizing the kingdom (9:1–21) Abimelech was the son of Gideon by a slave woman who lived with her father's family in Shechem (8:30–31; 9:18). His name means "my father is a king." Although Gideon had certainly lived like a king, he had still refused to establish a dynasty in Israel, but Abimelech felt that his father had made a mistake. After his father's death, Abimelech decided that he should be king, thus he moved from Ophrah to Shechem, where he started his campaign. In what he did, Abimelech broke several of God's laws and as a result brought destruction to himself and trouble to the people.2
But Abimelech had another god beside ambition and Baal, and that was might. With the tainted money from the heathen temple, he hired a group of noaccount mercenaries who helped him gain and keep control over the people. These vile terrorists also assisted him in his evil plot to murder his seventy half brothers and remove every rival to the throne.
The Greek philosopher Plato said, "Might is right," and three centuries later, the Roman philosopher Seneca wrote, "Might makes right."3 The French novelist Joseph Joubert wrote seventeen centuries later, "Might and right govern everything in the world; might till right is ready." But when might is in the hands of selfish dictators, right rarely has a chance to get ready or to take over. Might seizes control and will hold it unless a stronger power overcomes and brings freedom. The prophet Habakkuk described these people as "guilty men, whose own strength is their god" (Hab. 1:11 niv).
Selfish ambition (vv. 1–2). "You shall not covet" is the last of the Ten Commandments (Ex. 20:17 nkjv), but breaking it is the first step toward breaking the other nine. Of itself ambition isn't an evil thing, provided it's mixed with genuine humility and is controlled by the will of God. If it's God's wind that lifts you and you're soaring on wings that He's given you, then fly as high as He takes you. But if you manufacture both the wind and the wings, you're heading for a terrible fall.
Murder (v. 5). The sixth commandment, "You shall not murder" (Ex. 20:13 nkjv), was violated scores of times by Abimelech and his mercenaries, beginning in Ophrah with their slaughter of sixty-nine of Abimelech's seventy half brothers. Why didn't somebody stop these murderers and defend Gideon's family? Because the people of Israel had forgotten both the goodness of the Lord and the kindness of Gideon (Judg. 8:33–35). They had neither the conviction to be concerned nor the courage to intervene. It doesn't take long for society to change yesterday's hero into today's scoundrel. What the Irish poet William Butler Yeats described in his famous poem "The Second Coming" was true in the nation of Israel:
"One can never consent to creep when one feels an impulse to soar," said Helen Keller; and her counsel is good, so long as the impulse to soar comes from the Lord. Selfish ambition destroys. "I will ascend into heaven!" turned an angel into the devil (Isa. 14:13 nkjv), and "Is not this great Babylon, that I have built" turned a king into an animal (Dan 4:28–37 nkjv). If we exalt ourselves, God has many ways of bringing us down (Matt. 23:12).
The Jews had been acquainted with the people of Shechem since the days of the patriarchs (Gen. 12:6; 33:18–20, 34:1ff.). Both Jews and Canaanites lived in Shechem during Abimelech's days, which explains why he started his campaign there. His mother was a Shechemite and his father was a Jew. Therefore, if Abimelech became king, he could represent both constituencies!
The best lack all conviction, while the worst Are full of passionate intensity.
"Woe to him who builds a city with bloodshed and establishes a town by crime!" (Hab. 2:12 niv) Revelation 21:8 and 22:15 make it clear that murderers go to hell. Of course, a murderer can call on the Lord and be saved just as any other sinner can, but there's no evidence that Abimelech and his crowd ever repented of their sins. Their feet were "swift to shed blood" (Rom. 3:15; Isa. 59:7), and the blood that they shed eventually came back on their own heads.
Abimelech had another plank in his political platform: The Canaanites in Shechem had no indebtedness to Gideon's sons, while Abimelech was definitely one of their own. Furthermore, which of Gideon's seventy sons should be chosen king and how would he be selected? Or would all seventy try to rule the land together? With this kind of logic, Abimelech enlisted the support of both his relatives and the men of the city, and now he was ready to move into action.
Murder is bad enough, but when brother kills brother, the sin is even more heinous. By murdering his
Judges 9
Kings 14:8–14), and the parable of the vineyard (Isa. 5:1–7). The prophecies of Jeremiah and Ezekiel contain both standard parables as well as "action" parables (Jer. 13; 18—19; 27—28; Ezek. 4—5; 16; 31; etc.).
half brothers, Abimelech joined the ranks of other men in the Bible who committed fratricide, including Cain (Gen. 4), Absalom (2 Sam. 13:23ff.), and Jehoram (2 Chron. 21:4). Not very nice company.
Jotham pictured the trees looking for a king.5 They approached the olive tree with its valuable oil, the fig tree with its sweet fruit, and the vine with its clusters that could be made into wine, but all of them refused to accept the honor. They would each have to sacrifice something in order to reign, and they weren't prepared to make that sacrifice.
Dishonesty (v. 6). The third commandment says, "You shall not take the name of the Lord your God in vain" (Ex. 20:7 nkjv), and the ninth commandment forbids us bearing false witness (Ex. 20:16). Abimelech broke both commandments when he was crowned king. If he took an oath of office in the name of the Lord, it was pure blasphemy, and if he promised to protect the people and obey the law, it was further deception. (See Deut. 17:14–20.) No matter what he promised at the coronation, Abimelech had his own agenda and intended to carry it out.
All that remained was the bramble, a thornbush that was a useless nuisance in the land, good only for fuel for the fire. This, of course, was a symbol of Abimelech, the new king. For a thornbush to invite the other trees to trust in its shadow is a laughable proposition indeed! Often in the summer, fires would break out in the bramble bushes, and these fires would spread and threaten the safety of the trees. (See David's use of this image in 2 Sam. 23:6–7, and also Isa. 9:18–19.)
The cynical journalist Ambrose Bierce defined "politics" as "a strife of interests masquerading as a contest of principles; the conduct of public affairs for private advantage." Certainly history records the names of dedicated men and women who put the good of their country ahead of the good of their party and personal gain, but in the case of Abimelech, Bierce's definition applies perfectly.
Jotham had made his point: Abimelech, the "bramble king," would be unable to protect the people, but he would cause judgment to come that would destroy those who trusted him. The men of Shechem should have been ashamed of the way they rejected the house of Gideon and honored a worthless opportunist like Abimelech. Eventually, both Abimelech and his followers would destroy one another.
Abimelech's "coronation" was a farce, an empty ritual that was never accepted or blessed by the Lord. The new "king" not only blasphemed God by the promises he made, but he defiled a place sacred in Jewish history. The coronation took place at the "great tree at the pillar in Shechem" (Judg. 9:6 niv). This is probably the "oak of Moreh," where the Lord appeared to Abraham and promised to give him and his descendants the land (Gen. 12:6). It was near this site that the nation of Israel heard the blessings and curses read from the law and promised to obey the Lord (Deut. 11:26–32; Josh. 8:30–35). Jacob buried the idols here as he called his family back to God (Gen. 35:1–5), and here Joshua gave his last speech and led the people in reaffirming their obedience to the Lord (Josh. 24:25–26). All of this sacred history was degraded and dishonored by the selfish acts of one godless man.
Abimelech considered himself to be a stately tree of great value, but Jotham said he was nothing but a useless weed. What a blow to the new king's pride! When they chose Abimelech as their king, the men of Shechem didn't get useful olive oil, tasty figs, or cheery wine; they got only thorns—fuel for the fire.
Abimelech was actually trying to wrest the kingdom away from God (Judg. 8:23), and the Lord permitted him to have a measure of success. But God was still on the throne and would see to it that man's selfish purposes would be frustrated.
It's a dangerous thing for us to think more highly of ourselves than we ought to think (Rom. 12:3). We all need to discover the gifts God has given us and then use them in the place where He puts us. Each member in the body of Christ is important (1 Cor. 12:12–31), and we all need one another and to minister to one another. Since there's no competition in the work of the Lord (John 4:34–38; 1 Cor. 3:5–9), there's no need for us to promote ourselves. The important thing is that God receives the glory.
Pride (vv. 7–21). Jotham was the only brother to escape the massacre (v. 5).4 Perhaps the coronation celebrations were still in progress when Jotham interrupted with his parable from Mount Gerizim, which was adjacent to Shechem and the oak of Moreh. It was from Mount Gerizim that the blessings were to be read (Deut. 27:12, 28), but Jotham's story was anything but a blessing. It's worth noting that the tribe of Joseph (Ephraim and Manasseh) was to stand on the mount of blessing, but Abimelech certainly hadn't brought any blessing to Gideon's tribe of Manasseh.
Defending the kingdom (9:22–29) After three years of relative success, Abimelech found himself in trouble. It's one thing to acquire a throne and quite something else to defend and retain it. The citizens of Shechem, who had helped crown him king, began to give him trouble, as well as an intruder named Gaal. All of this was from the Lord, who was about to punish both Abimelech and the men of Shechem for the slaughter of Gideon's sons. "Though the mills of
This is the first parable recorded in Scripture. Many people have the idea that Jesus invented parables and that they are found only in the four gospels, but neither is the case. Besides this "parable of the trees," the Old Testament also contains Nathan's "parable of the ewe lamb" (2 Sam. 12:1–4), the parable by the woman of Tekoa (2 Sam. 14:5–20), the parable of the thistle (2
Judges 9 to run away, Abimelech's men would have chased him and killed him. All he could do was gather his followers and go out to face Abimelech. His army was routed, and he and his cohorts were driven out of the city.
God grind slowly, yet they grind exceeding small" (Longfellow, Retribution).
The activities of at least three days are described in this section.
Day three—the punishment of Shechem (vv. 42–49). Abimelech had one more score to settle, and that was with the citizens of Shechem who had cursed him (v. 27) and were attacking the caravans and robbing him of both money and reputation. The next morning, when the people of Shechem went out of the city to work in the fields, Abimelech set an ambush, blocked the city gate, and slaughtered the trapped citizens. Thus the Lord avenged the blood of Gideon's sons. Indeed, the fire did "come out of the bramble, and devour the cedars of Lebanon" (v. 15). The phrase "cedars of Lebanon" represents the leading citizens of the city, who had supported Abimelech's rule (v. 20).
Day one—the boasting of Gaal (vv. 25–33). The Lord created a breech between the king and his followers, so much so that the Shechemites started to work against the king. They began to rob the caravans that passed by the city on the nearby trade routes. Abimelech was living at Arumah (v. 41), and the activities of these bandits were robbing him of both money and reputation. The merchants would hear about the danger, take a different trade route, and not have to pay Abimelech whatever tariffs were usually levied upon them. But even more, the word would get out that the new king couldn't control his people and protect area business.
Into this volatile situation stepped a newcomer, Gaal the son of Ebed, a man who knew a good opportunity when he saw it. In a short time, he gained the confidence of the men of Shechem, who were already unhappy with their king, and when a crowd was gathered to celebrate a harvest festival, Gaal openly criticized Abimelech's administration. He reminded the people that their king had a Jewish father, while they were sons of Hamor, not sons of Jacob (Gen. 34). The plank in Abimelech's platform that he thought was the strongest (v. 9) turned out to be his thorn in the flesh.
In order to make sure the city didn't rebel against him again, Abimelech destroyed it and sowed salt over it. The sowing of salt on a conquered city was a symbolic action that condemned the city to desolation so nobody would want to live there. "Put salt on Moab, for she will be laid waste; her towns will become desolate, with no one to live in them" (Jer. 48:9 niv; and see Jer. 17:6).
The "tower of Shechem" may have been the same as "the house of Millo" mentioned in Judges 9:6. It was the place where the aristocracy of Shechem lived, although we don't know where it was located with reference to the main city. The people fled from Beth-Millo to the temple of El-Berith ("god of the covenant"; Baal-Berith, v. 4, and see 8:33). Apparently they felt safer in a building devoted to one of their gods, hoping that Abimelech would respect it and leave them alone. But he turned the temple into a furnace and killed all the people in it.
His approach in verse 29 was effective. Gaal was living in Shechem while Abimelech was living in Arumah. The people could tell Gaal their problems, and he could give them the help they needed, but how could they go to Arubah for help? Years later, Absalom would use this same approach and steal the hearts of Israel (2 Sam. 15:1–6). Gaal closed his festival address by saying, "I would say to Abimelech, 'Call out your whole army!'" (Judg. 9:29 niv). It was a challenge that he dared the king to take up.
Losing the kingdom (9:50–57) The shedding of innocent blood is something that God takes very seriously and eventually avenges (Deut. 19:10, 13; 21:9; 1 Kings 2:31; Prov. 6:17; Isa. 59:7; Jer. 7:6; 22:3, 17; Joel 3:19). The year 1990 was a record year for murders in the United States, with 23,438 persons being killed, an average of nearly three an hour all year long. When you add to this the thousands of innocent babies killed in their mother's wombs, it's easy to see that "the land of the free" is stained with innocent blood, and one day we will pay for it.
Abimelech's representative in Shechem was Zebul, who wasted no time getting the information about Gaal to the king. Not only did Zebul share the contents of the speech, but he also gave the king some strategy for dealing with this boastful intruder. Zebul would be working for the king within the city, and the king would gather his troops outside the city.
Day two—the defeat of Gaal (vv. 34–41). Abimelech used some of Gideon's strategy (v. 34), although he didn't have Gideon's faith or the weapons Gideon and his men used. You get the impression that Zebul had convinced Gaal that he was his friend, for Gaal actually believed the lie Zebul told him. As the two men stood by the gate early that morning, Abimelech was setting the trap, and Zebul was going to put in the bait.
Abimelech paid for the murders he committed, and it happened while he was attempting to protect his throne. Since the people in the city of Thebez, about ten miles from Shechem, had apparently joined in the general rebellion against Abimelech, he went there with his army to punish them as well. Like the people from Beth-Millo, the citizens of Thebez fled to their tower; and Abimelech tried to use the same method of attack that he used so successfully at Shechem.
When it was obvious that an army was attacking Shechem, Gaal had to act. In the decisive words of American slang, he had to "put up or shut up." If he hid in the city, he would have lost his following, been disgraced, and eventually caught and killed. If he tried
However, he made the mistake of getting too close to the tower, and a woman dropped an upper millstone
Judges 9—10 boys' novels that focused on the "rags-to-riches" theme, and he became one of the most influential American writers of the last half of the nineteenth century. Whether it's Abraham Lincoln going "from log cabin to White House" or Joseph from the prison to the throne of Egypt, the story of the successful "underdog" is one that will always be popular. We like to see losers become winners.
on his head and killed him. Abimelech experienced a triple disgrace: (1) He was killed, but not really in a battle; (2) he was killed by a woman, which was a disgrace to a soldier; and (3) he was killed with a millstone, not a sword. The fact that his armorbearer finished the job with a sword didn't change anything; for centuries later, Abimelech's shameful death was remembered as being accomplished by a woman (2 Sam. 11:21).
The account of Jephthah, the main character in these chapters, is that kind of a story, except that it doesn't end with the hero living "happily ever after." After Jephthah's great victory over the Ammonites and Philistines, he experienced anything but happiness, and the narrative ends on a tragic note. The story can be divided into four scenes.
Abimelech lost his life and lost his kingdom. The curse pronounced by his half-brother Jotham was fulfilled on both Abimelech and the people of Shechem (Judg. 9:20). "Evil will slay the wicked; the foes of the righteous will be condemned" (Ps. 34:21 niv). "The Righteous One takes note of the house of the wicked and brings the wicked to ruin" (Prov. 21:12 niv).
Notes 1 If the awful carnage recorded in this chapter upsets you, just be reminded that modern dictators like Idi Amin, Joseph Stalin, and Adolph Hitler have done far worse. Norman Cousins estimated that for every word in Hitler's book Mein Kampf, 125 people died in World War II. 2 We must not think that Abimelech reigned supremely over the entire nation. There wasn't that kind of national solidarity during the days of the judges. It was more like the post-Revolution period in American history when the colonies operated under the Articles of Confederation. Abimelech was in control of Shechem and Bethmillo ("house of Millo," 9:6 kjv), Arumah (v. 41), and Thebez (v. 50), which suggests that he had direct rule over the western part of Manasseh. Judges 9:22 in the kjv implies that Abimelech actually "reigned" and that "all Israel" submitted to him for three years. But "reigned" is too strong a word; "governed" would be better. "All Israel" (at least, those who knew what had happened) had to acknowledge Abimelech as their ruler, but it's doubtful that his influence reached to all of the tribes. 3 In fairness to Plato and Seneca, it should be pointed out that they were not defending political brutality—the end justifies the means—but discussing how to bring about justice in society. "Might is right" and "might makes right" only if we sincerely want to do right. 4 Twice we're told that Abimelech killed seventy men (vv. 18, 56), but if Jotham escaped, only sixty-nine were killed. But this is no more an error than are John 20:24 and 1 Cor. 15:5, both of which call the band of disciples "the Twelve" at a time when there were only eleven apostles. 5 Ezekiel 31 and Daniel 4 both use trees to represent leaders or nations.
A nation in decay (10:1–18) There were three deficiencies in Israel that gave evidence that the nation was decaying spiritually.
Israel's lack of gratitude to the Lord (vv. 1–5). For forty-five years, the people of Israel enjoyed peace and security, thanks to the leadership of Tola and Jair. We know little about these two judges, but the fact that they kept Israel's enemies away for nearly half a century would suggest that they were faithful men, who served the Lord and the nation well. Tola was from the tribe of Issachar, and Jair from the Transjordan tribes, the area known as Gilead.
If Jair had thirty sons, he must have had a plurality of wives and a great deal of wealth. In that day, only wealthy people could afford to provide their children with their own personal donkeys (5:10; 12:9, 14). In addition, each son had a city under his authority. This arrangement looks to us like nepotism, but at least it helped keep the peace.
E.Tola and Jair—10
The people of Israel, however, didn't take advantage of these years of peace to grow in their relationship to the Lord. After the death of Jair, the nation openly returned to idolatry and once again invited the chastening of the Lord. They enjoyed forty-five years of peace and prosperity but didn't take time to thank the Lord for what He had done for them. The essence of idolatry is enjoying God's gifts but not being grateful to the Giver, and Israel was guilty.
One of my great-uncles was a minister, and he occasionally had Sunday dinner in our home if he happened to be preaching at the church we attended. As a lad, I was impressed by him, especially the way he asked the blessing after the meal. Praying before the meal was logical and biblical, but why pray after you've finished dessert and coffee? Then I discovered Deuteronomy 8:10, "When you have eaten and are full, then you shall bless the Lord your God for the good land which He has given you" (nkjv). My Uncle Simon took this admonition seriously, and perhaps we should follow his example. If we did, it might keep us from ignoring the Lord while enjoying His blessings. Thanksgiving glorifies God (Ps. 69:30) and is a strong defense against selfishness and idolatry.
CHAPTER EIGHT Judges 10—12 LOCAL REJECT MAKES GOOD L ife and literature are filled with the "Cinderella legend," stories about rejected people who were eventually "discovered" and elevated to places of honor and authority. Horatio Alger wrote over 100
Judges 10—11 praying but in the character of God. "His soul was grieved for the misery of Israel" (v. 16). "In all their affliction he was afflicted" (Isa. 63:9). "Nevertheless in yYour great mercy You did not utterly consume them nor forsake them; for You are God, gracious and merciful" (Neh. 9:31 nkjv). "Yet he was merciful; he atoned for their iniquities and did not destroy them. Time after time he restrained his anger and did not stir up his full wrath" (Ps. 78:38 niv).
Israel's lack of submission to the Lord (vv. 6–16). If the people had only reviewed their own history and learned from it, they would never have turned from Jehovah God to worship the false gods of their neighbors. From the time of Othniel to the days of Gideon, the Jews endured over fifty painful years of oppression from the enemy. By now they should have known that God blessed them when they were obedient and chastened them when they were rebellious. (See 3:7, 12; 4:1; 6:1.) After all, weren't these the terms of the covenant that God made with Israel, a covenant the nation accepted when they entered the land (Josh. 8:30–35)? When God chastens us in love and we're suffering because of our sins, it's easy to cry out to Him for deliverance and make all kinds of promises. But when we're comfortable and enjoying His blessings, we tend to forget God and assume that we can sin and get away with it. Comfortable living often produces weak character. "Happiness is not the end of life," said Henry Ward Beecher, "character is." But character is built when we make right decisions in life, and those decisions are made on the basis of the things that we value most. Since Israel didn't value the things of God, she ended up destroying her own national character.
Israel's lack of adequate leadership (vv. 17–18). The people were prepared to act, but from all the tribes of Israel, there was nobody to take the lead. Whether in a nation or a local church, the absence of qualified leaders is often a judgment of God and evidence of the low spiritual level of the people. When the Spirit is at work among believers, He will equip and call servants to accomplish His will and bless His people (Acts 13:1–4). In his book Profiles in Courage, John F. Kennedy wrote, "We, the people, are the boss, and we will get the kind of political leadership, be it good or bad, that we demand and deserve."1 What's true of political leadership is often true of spiritual leadership: We get what we deserve. When God's people are submitted to Him and serving Him, He sends them gifted servants to instruct and lead them, but when their appetites turn to things of the world and the flesh, He judges them by depriving them of good and godly leaders. "The righteous perish, and no one ponders it in his heart" (Isa. 57:1 niv). After eighteen years of suffering, the Israelites assembled to face their oppressors (Judg. 10:11). There are several places in Scripture named "Mizpeh"; this one was in Gilead (11:29; see Josh. 13:26). Israel had an army, but they didn't have a general. In order to get a volunteer to command their army, the leaders of Israel promised that their commander would be named head over all Gilead. Had the princes of Israel called a prayer meeting instead of a political caucus, they would have accomplished more.
The Lord had given Israel victory over seven different nations (Judg. 10:11–12), but now Israel was worshipping seven different varieties of pagan gods (v. 6). No wonder God's anger "was hot against Israel" (v. 7). What foolishness to worship the gods of your defeated enemies! Israel had to be chastened again, and this time God sent the Philistines and the Ammonites to do the job. The Ammonites were distant relatives of the Jews, being descendants of Abraham's nephew Lot (Gen. 19:38). It must have given the leaders of Ammon and Philistia great joy to subdue their old enemy Israel and oppress them. Their armies invaded the area of Gilead on the east side of the Jordan and then crossed the river and attacked Judah, Ephraim, and Benjamin. It was a devastating and humiliating conquest.
When I was a young Christian, I heard an evangelist preach a powerful sermon on the text, "Where is the Lord God of Elijah?" (2 Kings 2:14). "We know where the Lord God of Elijah is," he said; "He's on the throne of heaven and is just as powerful today as He was in Elijah's day." Then he paused. "The question is not so much 'Where is the Lord God of Elijah?' as 'Where are the Elijahs?'"
History repeated itself, and the Israelites cried out to God for deliverance (Judg. 10:10; 2:11–19). But the Lord didn't send help immediately. Instead, He sent a messenger to the people who rebuked them for their lack of appreciation for all that God had done for them in the past. Then God announced that He wouldn't help them anymore. They could ask their new gods for help! (See Deut. 32:36–38.)
Indeed, where are the Elijahs? Where are the spiritual leaders who can rally God's people and confront the forces of evil?
For the people to abandon God was one thing, but for God to abandon His people was quite something else. The greatest judgment God can send to His people is to let them have their own way and not interfere. "Wherefore God also gave them up.… God gave them up.… God gave them over" (Rom. 1:24, 26, 28). This was too much for the Jews, so they repented, put away their false gods, and told God He could do to Israel whatever He wanted to do (Judg. 10:15–16).
F.Jephthah—11:1—12:7
A leader in demand (11:1–29, 32–33) Now we are introduced to Jephthah, the man God chose to lead Israel to victory. What kind of man was he?
The unwanted brother (vv. 1–3). Jephthah wasn't to blame for his birth. His father, Gilead, had only one wife, but he consorted with a prostitute and fathered a
Their hope wasn't in their repenting or their
Judges 11 were only reclaiming land that the Jews, under the leadership of Moses, had stolen from them. If Israel would restore that land, he would call off his troops. But Jephthah presented four compelling arguments that should have convinced the Ammonites that they were wrong.
son. At least Gilead acknowledged the boy and took him into his home, but his other sons didn't accept this "son of a strange woman." When Gilead died and the inheritance was to be divided, the legitimate sons drove Jephthah away. Little did they realize they were rejecting a future judge of Israel.
First, he presented the facts of history (vv. 14–22). Moses and his people had asked the Ammonites for safe passage through their territory, a request that the Ammonites would not grant. This led to war, and God gave the Jews the victory. Israel didn't steal any land; they captured it from the Ammonites and the Amorites (Num. 21:21–35). Furthermore, the Amorites had originally taken the land from the Moabites (Num. 21:29), so if Israel's claims to ownership by conquest weren't valid, neither were the claims of the Amorites!
Jephthah left his father's territory and went north to the land of Tob, which was near Syria, and there he became captain of a band of "adventurers" (v. 3 niv). The Hebrew word means "to make empty" and refers to idle people looking for something to do. (See 9:4, the "vain and light persons" who followed Abimelech. Here the word means "to be reckless.") Jephthah was already known as "a mighty man of valor" (v. 1). Thus he had no trouble forming a band of brigands.
The unopposed leader (vv. 4–11). Jephthah's brothers didn't want him, but the elders of Israel needed him and sent a deputation eighty miles to the land of Tob to ask him to take charge. Jephthah's reply sounds a good deal like what the Lord had said to the people when they turned to Him for help (10:13–14). Apparently the Jewish leaders had cooperated with Gilead's sons in expelling the unwanted brother from the land, but Jephthah listened to them and made sure their offer was valid. He was willing to lead them against the enemy if the elders would name him ruler of Gilead.
His second argument was that the Lord had given Israel the land (vv. 23–24). Jephthah was always careful to give the Lord the glory for any victories Israel won (vv. 9, 21, 23–24). When the other nations captured enemy territory, they claimed that it was "the will of their god" that they take the land; and they gave their idols credit for the victory. Jephthah declared that the God of Israel was the true God and that His will had been fulfilled in allowing Israel to take the land. It was Jehovah who gave Israel the victory.
You can't help but appreciate the way Jephthah emphasized the Lord in all his negotiations with the leaders of Israel. It was the Lord who would give the victory (11:9), not Jephthah, and the agreement between him and the elders must be ratified before the Lord at Mizpah (v. 11; see 1 Sam. 11:15). Jephthah didn't see the challenge as a political opportunity for himself but as an occasion for trusting the Lord and serving Him. In addition, the writer of Hebrews makes it clear that Jephthah was a man of faith, not simply an opportunist (Heb. 11:32).
Jephthah's third argument was that Israel had lived on the land for centuries (vv. 25–26). "Three hundred years" is a round figure, but it comes close to the total number of years given in the book of Judges for the periods of oppression and of peace. Israel had dwelt in the Transjordan area for three centuries, and that was reason enough to claim title to the land as their own. Why was the king of Ammon making his claims now? During those three centuries, the people of Ammon didn't try to reclaim their territory. In fact, back in the days of Moses, even the king of Moab hadn't tried to get his land back! If the Ammonites had a legitimate claim to the territory, they should have said something centuries ago!
We can't help but wonder how his brothers felt when the man they renounced returned home as the captain of the army and the leader of the land! More than one "underdog" in Scripture had the same experience. Joseph was rejected by his brothers and later became their savior. It also took King David seven years to gain the full support of the twelve tribes of Israel. For that matter, the Lord Jesus Christ was rejected by His people but will be received by them when He comes again.
Jephthah's final argument was that the Ammonites were actually fighting against the Lord (vv. 27–28). Jephthah hadn't declared war on Ammon; it was Ammon that declared war on Israel. But if God gave Israel the land, then the Ammonites were declaring war on the Lord God, and that could only mean disaster and defeat for Ammon. Jephthah had tried to reason with the king of Ammon, but he wouldn't listen.
The unsuccessful diplomat (vv. 12–28). Before declaring war, Jephthah tried peaceful negotiations with the Ammonites, but the negotiations failed. Nevertheless, this section does tell us two things about Jephthah: (1) He knew the Scriptures and the history of his people, and (2) he was not a hothead who was looking for a fight. Being a military man himself, Jephthah knew that a war could result in thousands of Jewish men being killed, and he wanted to avoid that if at all possible.
The undefeated warrior (vv. 29–33). Empowered by the Spirit of God (see 3:10; 6:34), Jephthah called for volunteers (12:1–2) and mustered his army. In order to be certain of victory, he foolishly made a bargain with God, a subject we shall take up later. The Lord gave him victory over the Ammonites, and he captured twenty of their strongholds as he pursued the fleeing enemy army. This would guarantee freedom and safety for the Jews as they traveled in the Gilead territory.
The king of Ammon declared that he and his men
Judges 11
The writer of Hebrews wrote that Jephthah was a man of faith and his victory was a victory of faith (Heb. 11:32). The circumstances of birth or of family are not a handicap to the person who will live by faith. In his message to the king of Ammon, Jephthah revealed his knowledge of the Word of God; and this Word was the source of His faith. "So then faith comes by hearing, and hearing by the Word of God" (Rom. 10:17 nkjv). "And this is the victory that has overcome the world—our faith" (1 John 5:4 nkjv). Thanks to the faith and courage of Jephthah, the Ammonites didn't threaten the Israelites for another fifty years (1 Sam. 11:1ff.).
that person turned out to be a neighbor's child or a total stranger? What right did Jephthah have to take either life and thereby offer to God a sacrifice that cost him nothing? (See 2 Sam. 24:24.)
Furthermore, surely Jephthah knew that Jehovah didn't approve of or accept human sacrifices. Jephthah gave evidence of familiarity with the Old Testament Scriptures, and he would have known about Abraham and Isaac (Gen. 22) and the commandments in the law (Lev. 18:21 and 20:1–5; Deut. 12:31 and 18:10). Granted, the period of the judges was a spiritually dark era in Israel's history, and the Jews did many things that were wrong, but it's doubtful that Jephthah's friends and neighbors would have permitted him to slay his own daughter in order to fulfill a foolish vow.3 King Saul's soldiers didn't let him kill his son Jonathan, who had violated his father's foolish vow (1 Sam. 14:24–46). And where would Jephthah offer his daughter as a sacrifice? Surely he knew that the Lord accepted sacrifices only at the tabernacle altar (Lev. 17:1–9), and that they had to be offered by the Levitical priests. He would have to travel to Shiloh to fulfill his vow (Deut. 16:2, 6, 11, 16), and it's doubtful that even the most unspiritual priest would offer a human sacrifice on God's sanctified altar, victory or no victory.4 In fact, if people knew that Jephthah was going to Shiloh to slay his daughter, they probably would have stopped him along the way and kidnapped the girl! A national hero like Jephthah couldn't easily hide what he was doing, and surely the story would have spread quickly among the people during the two-month waiting period (Judg. 11:37–39).
A father in despair (11:30–31, 34–40) While going out to battle, Jephthah made a vow to the Lord. It was certainly acceptable to God for the Jews to make vows, provided they obeyed the laws that He had given through Moses to govern the use of vows (Lev. 27; Num. 30; Deut. 23:21–25). Vows were completely voluntary, but the Lord expected the people to fulfill them (Eccl. 5:1–6).
Jephthah's vow was really a bargain with the Lord: If God would give the Israelites victory over the Ammonites, Jephthah would sacrifice to the Lord whatever came out of his house when he arrived home in Mizpah. God did give him victory, and Jephthah kept his promise. But what was his promise and how did he keep it? What actually happened to Jephthah's daughter, his only child?
The vow. The Authorized (King James) Version reads: "If thou shalt without fail deliver the children of Ammon into mine hands, then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord's, and I will offer it up for a burnt offering" (Judg. 11:30–31).
Even if he made it safely to Shiloh, Jephthah could have learned from any priest that paying the proper amount of money could have redeemed his daughter (Lev. 27:1–8). As a successful soldier who had just returned from looting the enemy, Jephthah could easily have paid the redemption price.
The New American Standard Bible translates this verse to say, "If thou wilt indeed give the sons of Ammon into my hand, then it shall be that whatever comes out of the doors of my house to meet me when I return in peace from the sons of Ammon, it shall be the Lord's, and I will offer it up as a burnt offering."
Other pertinent questions arise. In spite of Numbers 30:1–2, would God take seriously a vow that violated both human rights and divine law? Would a Spirit-empowered man (Judg. 11:29), committed to the Lord (11:11), even make such a vow? The more I ponder these questions, the more perplexing his vow becomes and the more convinced I am that Jephthah didn't promise to offer any human sacrifice to the Lord and did not kill his own daughter.
The New International Version translates it to say, "If you give the Ammonites into my hands, whatever comes out of the door of my house to meet me when I return in triumph from the Ammonites will be the Lord's, and I will sacrifice it as a burnt offering."
Solutions. More than one expositor has pointed out that the little word "and?' in the phrase "and I will offer it up" (11:31) can be translated "or." (In the Hebrew, it's the letter waw which usually means "and." See the beginning of Ps. 119:41 for an example of what the Hebrew waw looks like.) If we take this approach, then the vow was twofold: Whatever met him when he returned home would be dedicated to the Lord (if a person) or sacrificed to the Lord (if an animal).
The questions. The more you study Jephthah's vow, the more puzzling it becomes. He simply could have said, "Lord, if You help me defeat the enemy, when I get home, I'll offer you a generous burnt offering." But he couched his vow in ambiguous terms. How did he know who or what would come out of the door of his house? What if the first thing to greet him happened to be an unclean animal that was unacceptable to God? Then he couldn't fulfill his vow! The Hebrew word translated "whatsoever" (kjv) or "whatever" (nasb) is masculine and suggests that he expected to meet a person,2 but what if
Since he was met by his daughter, Jephthah gave her to the Lord to serve Him at the tabernacle (Ex.
Judges 11—12 got the best of the boastful men of Ephraim and killed 42,000 of their soldiers. The men of Ephraim themselves became "renegades," for the word "escaped" in Judges 12:5 is the same as the word "fugitives [renegades]" in verse 4. They had to eat their words and lose their lives!
38:8; 1 Sam. 2:22). She remained a virgin, which meant that she would not know the joys of motherhood and perpetuate her father's inheritance in Israel. This would be reason enough for her and her friends to spend two months grieving, for every daughter wanted a family and every father wanted grandchildren to maintain the family inheritance.
The people of Ephraim had their own regional pronunciation for the word shibboleth, which means "stream" or "floods." They said "sibboleth," and this gave them away (Matt. 26:73). It was a simple test, but it worked. Because of this story, the word shibboleth has become a part of our English vocabulary and is now found in our dictionaries. It stands for any kind of test that a group gives to outsiders to see whether they really belong. Usually the shibboleth is an old worn-out idea or doctrine that is really unimportant. In Ephraim's case, however, it cost 42,000 people their lives.
Nowhere in the text are we told that Jephthah actually killed his daughter, nor do we find anybody bewailing the girl's death. The emphasis in Judges 11:37–40 is the fact that she remained a virgin. It's difficult to believe that "the daughters of Israel" would establish a custom to celebrate (not "lament" as in kjv) the awful sacrifice of a human being, but we can well understand that they would commemorate the devotion and obedience of Jephthah's daughter in helping her father fulfill his vow. She deserves to stand with Isaac as a faithful child, who was willing to obey both father and God, no matter what the cost.5
G.Ibzan, Elon, and Abdon—12:8–15
After the defeat of Ammon and the trouncing of Ephraim, the Jews had thirty-one years of peace and security under the leadership of Jephthah and his three successors. How paradoxical that Jephthah the champion should have no family while Ibzan had thirty sons and thirty daughters and Abdon had forty sons and thirty grandsons.
A ruler in defense (12:1–15) Accusation (v. 1). The leaders of the tribe of Ephraim expressed to Jephthah the same pride and anger they had shown to Gideon (8:1). As before, they wanted to share the glory of the victory, but they hadn't been too eager to risk their lives in the battle. The men of Ephraim were so angry that they threatened to burn Jephthah's house down. They had absolutely no respect for the new ruler of the Transjordanic tribes.
Samson, however, the last judge God sent to His people, was the most paradoxical man of them all: a deliverer who couldn't deliver himself, a conqueror who couldn't conquer himself, a strong man who didn't know when he was weak.
Explanation (vv. 2–3). Gideon had pacified the Ephraimites with flattery, but Jephthah took a more direct approach. To begin with, he reminded them that his first concern was to defeat the Ammonites, not to please his neighbors. Second, during the eighteen years Ammon had oppressed the people of Gilead, nobody from Ephraim had offered to come to their rescue. Third, Jephthah had issued a call for the tribes to assist him in his attack on the enemy, but Ephraim hadn't responded. Without their help, the Lord gave Jephthah and his army victory, so the proud Ephraimites (who didn't like being left out) had nothing to complain about.
Notes 1 John F. Kennedy, Profiles in Courage (New York: Harper and Brothers, 1955), 245. 2 The Living Bible reads "the first person coming out of his house." 3 Baal worship was the prevalent religion among the Canaanites, and it didn't include the sacrifice of children. The Ammonites put their children through the fire as part of their worship of Molech. Eighteen years before, the people of Israel had turned to heathen gods, and for this, the Lord had severely chastened them (10:6–9). It's unthinkable that Jephthah would adopt a heathen practice in order to get God's help when the nation had suffered so greatly for adopting heathen practices! For God to honor such a thing would make the people ask, "If heathen practices are so evil, then why did You send all that suffering?" 4 Even if a priest did offer Jephthah's daughter as a burnt offering, the sacrifice would not be acceptable because the burnt offering had to be a male (Lev. 1:3, 10). 5 If Jephthah were going to kill his daughter, he would want her home with himself and not running around on the mountains with her girlfriends. Furthermore, why would the girl lament her virginity if she expected to die? Of what significance is virginity if you're heading for the grave? It seems likely that she would have lamented her impending death instead. Perhaps she was lamenting the fact that she hadn't married and therefore did not leave her father any grandchildren. But if that were the case, her father should have been doing the grieving, because marriages were arranged by the family, not by the individuals involved.
Confrontation (vv. 4–7). Perhaps Jephthah should have practiced Proverbs 15:1 and 17:14 and avoided a war, but then, maybe it was time somebody called Ephraim's bluff and taught them a lesson. The men of Ephraim resorted to namecalling and taunted the Gileadites by calling them "renegades from Ephraim and Manasseh" (Judg. 12:4 niv). Actually, the tribes east of the Jordan River—Reuben, Gad, and half of the tribe of Manasseh—had been granted their land by Moses and Joshua (Num. 32; Josh. 22). Thus the words of the Ephraimites were an insult to the Lord and His servants.
When people are wrong and refuse to accept logical reasoning and confess their faults, they often turn to violence in order to protect their reputation. This is the cause of most family disagreements, church fights, and international conflicts (James 4:1–12). But Jephthah
Judges 13
Samson judged Israel "in the days of the Philistines" (Judg. 15:20), which means that his twenty years in office were during the forty years of Philistine rule. Dr. Leon Wood dates the beginning of the Philistine oppression about 1095 BC and the end in 1055 BC with Israel's victory at Mizpeh (1 Sam. 7). About the middle of this period occurred the battle of Aphek when Israel was ignominiously defeated by the Philistines and lost the ark and three priests (1 Sam. 4). Dr. Wood suggests that Samson's judgeship started about the time of the tragedy at Aphek and that his main job was to harass the Philistines and keep them from successfully overrunning the land and menacing the people.3
CHAPTER NINE Judges 13—14 THE LIGHT THAT FLICKERED I
H.Samson—13—16 t is a riddle wrapped up in a mystery inside an enigma." In a speech broadcast October 1, 1939 that's how Sir Winston Churchill described the actions of the Russians in his day. But what he said about Russian actions could be applied to Samson, the last of the judges, for his behavior is "a riddle wrapped up in a mystery inside an enigma."
Samson was unpredictable and undependable because he was double-minded, and "a double-minded man is unstable in all his ways" (James 1:8). It has well been said that "the greatest ability is dependability," and you could depend on Samson to be undependable.
It's worth noting that there is no evidence given in the text that Israel cried out to God for deliverance at any time during the forty years of Philistine domination. The Philistines disarmed the Jews (1 Sam. 13:19–23) and therefore had little fear of a rebellion. Judges 15:9–13 indicates that the Jews were apparently content with their lot and didn't want Samson to "rock the boat." It's frightening how quickly we can get accustomed to bondage and learn to accept the status quo. Had the Philistines been more severe on the Jews, perhaps the Jews would have prayed to Jehovah for help.
Bold before men, Samson was weak before women and couldn't resist telling them his secrets. Empowered by the Spirit of God, he yielded his body to the appetites of the flesh. Called to declare war on the Philistines, he fraternized with the enemy and even tried to marry a Philistine woman. He fought the Lord's battles by day and disobeyed the Lord's commandments by night. Given the name Samson, which means "sunny," he ended up in the darkness, blinded by the very enemy he was supposed to conquer.
Unlike most of the previous judges, Samson didn't deliver his people from foreign domination, but he began the work of deliverance that others would finish (13:5). As a powerful and unpredictable hero, Samson frightened and troubled the Philistines (16:24) and kept them from devastating Israel as the other invading nations had done. It would take the prayers of Samuel (1 Sam. 7) and the conquests of David (2 Sam. 5:17–25) to finish the job that Samson started and give Israel complete victory over the Philistines.
Four chapters in the book of Judges are devoted to the history of Samson. In Judges 13–14, we're introduced to "Sunny" and his parents and we see the light flickering as Samson plays with sin. In Judges 15–16, the light goes out and Samson dies a martyr under the ruins of a heathen temple, a sad end to a promising life.1
Let's open Samson's family album and study three pictures of Samson taken early in his career.
He had a God to serve (vv. 2–5). The tribe of Dan was originally assigned the land adjacent to Judah and Benjamin, extending to the Mediterranean Sea (Josh. 19:40–48). Since the Danites weren't able to dislodge the coastal inhabitants, however, the tribe relocated and moved north (Judg. 18—19), although some of the people remained in their original location. Zorah is about fifteen miles from Jerusalem in the foothill country near the border of Philistia.
The child with unbelievable promise (13:1–23) Consider the great promise that was wrapped up in this person named Samson.
He had a nation to protect (v. 1). With monotonous regularity we've read this phrase in the book of Judges (3:7, 12; 4:1–2; 6:1; 10:6–7), and here it appears for the last time. It introduces the longest period of oppression that God sent to His people, forty years of Philistine domination.
When God wants to do something really great in His world, He doesn't send an army but an angel. The angel often visits a couple and promises to send them a baby. His great plan of salvation got underway when He called Abraham and Sarah and gave them Isaac. When He wanted to deliver Israel from Egyptian bondage, God sent baby Moses to Amram and Jochebed (Ex. 6:20), and when in later years Israel desperately needed revival, God gave baby Samuel to Hannah (1 Sam. 1). When the fullness of time arrived, God gave baby Jesus to Mary, and that baby grew up to die on the cross for the sins of the world.
The Philistines2 were among the "sea people" who, in the twelfth century BC, migrated from an area of Greece to the coastal plain of Canaan. The Jews weren't able to occupy that territory during their conquest of the land (Josh. 13:1–2). As you study your map, you'll note that their national life focused around the five key cities of Ashdod, Gaza, Ashkelon, Gath, and Ekron (1 Sam. 6:17). The land between Israel's hill country and the coastal plain was called the "Shephelah," which means "low country," and it separated Philistia from Israel. Samson was born in Zorah, a city in Dan near the Philistine border, and he often crossed that border either to serve God or satisfy his appetites.
Babies are fragile, but God uses the weak things of the world to confound the mighty (1 Cor. 1:26–28).
Judges 13
God answered Manoah's prayer and gave him an opportunity to ask an important question, which the angel of the Lord never answered: "When your words are fulfilled, what is to be the rule for the boy's life and work?" (v. 12 niv). The Old Testament law not only gave instructions concerning Nazirites and clean and unclean foods, but also it told parents how to raise their children (Deut. 6). It wasn't necessary for the Lord to give Manoah and his wife additional instructions when the Word of God already told them what to do. The messenger simply repeated the warning he had already given to Manoah's wife.
Babies must have time to grow up, but God is patient and is never late in accomplishing His will. Each baby God sends is a gift from God, a new beginning, and carries with it tremendous potential. What a tragedy that we live in a society that sees the unborn baby as a menace instead of a miracle, an intruder instead of an inheritance.
We have every reason to believe the "angel of the Lord" who visited Manoah's wife was Jesus Christ, the Son of God (see Gen. 22:1–18; 31:11–13; Ex. 3:1–6; Judg. 6:11–24). Like Sarah (Gen. 18:9–15), Hannah (1 Sam. 1), and Elizabeth (Luke 1:5–25), Manoah's wife was barren and never expected to have a child. Since it would be the mother who would have the greatest influence on the child, both before and after birth, the angel solemnly charged her what to do.
Wanting to be a good and appreciative host, Manoah asked the guest to wait while he and his wife prepared a meal for him (6:18–19; Gen. 18:1–8). The stranger's cryptic reply was that he wouldn't eat their food but would permit them to offer a burnt offering to the Lord. After all, their promised son was a gift from God, and they owed the Lord their worship and thanks.
Like John the Baptist, Samson would be a Nazirite from his mother's womb (Luke 1:13–15).4 The word Nazirite comes from a Hebrew word that means "to separate, to consecrate." Nazirites were persons who, for a stated period of time, consecrated themselves to the Lord in a special way. They abstained from drinking wine and strong drink; they avoided touching dead bodies; and as a mark of their consecration, they allowed their hair to grow. The laws governing the Nazirite vow are given in Numbers 6.5
But Manoah thought to himself, If I can't honor this man of God now, perhaps I can do it in the future after his words come true and the baby boy has been born. (Note that Manoah believed the announcement and said "when" and not "if.") Manoah would have to know the man's name so he could locate him nine months later, but the man wouldn't tell his name except to say it was "wonderful." (See Gen. 32:29.) This is the same word used to name the Messiah in Isaiah 9:6; it is translated "wondrously" in Judges 13:19 of KJV, (niv says "an amazing thing").
Manoah's wife had to be careful what she ate and drank because her diet would influence her unborn Nazirite son and could defile him. It's too bad every expectant mother doesn't exercise caution, for in recent years, the news media have informed us of the sad consequences babies suffer when their mothers use tobacco, alcohol, and narcotics during a pregnancy. Samson's Nazirite vow wasn't something he voluntarily took: God gave it to him, and his mother was a part of the vow of dedication. Not only was she to avoid anything related to the grape, but also she was to avoid foods that were unclean to the Jews (Lev. 11; Deut. 14:3–20). Ordinarily, a Nazirite vow was for a limited period of time, but in Samson's case, the vow was to last all his life (Judg. 13:7). This was something Manoah and his wife would have to teach their son, and they would also have to explain why they didn't cut his hair. The claims of God were upon this child, and it was the obligation of the parents to train him for the work God sent him to do.
Ordinarily, Jewish worshippers had to bring their offerings to the tabernacle altar at Shiloh, but since the "man of God" commanded Manoah to offer the burnt offering, it was permissible to do it there, using a rock as the altar. Suddenly, the visitor ascended to heaven in the flame! Only then did Manoah and his wife discover that their visitor was an angel from the Lord. This frightened Manoah, because the Jews believed that nobody could look upon God and live (see 6:19–23). Using common sense, Manoah's wife convinced him that they couldn't die and fulfill God's promises at the same time.
Every baby born into a godly home carries the responsibility of honoring the family name. Samson's inconsistent life brought shame to his father's house just as it brought shame to the name of the Lord. Samson's relatives had to pull his body out of the wreckage of the Philistine temple and take it home for burial (16:31). In one sense, it was a day of victory over God's enemies, but it was also a day of defeat for Samson's family.
He had a home to honor (vv. 6–23). Manoah's wife immediately told her husband about the stranger's visit and message, although neither of them yet knew that the visitor was the Lord (v. 16). Manoah assumed that he was "a man of God," perhaps a visiting prophet, and he prayed that the Lord would send the man back. We can't help but be impressed with the devotion of this husband and wife to each other and to the Lord. The time of the judges was one of apostasy and anarchy, but there were still Jewish homes that were dedicated to the Lord and that believed in prayer, and God was still working through them.
The champion with undefeatable power (13:24–25) The baby was born and was named Samson, which means "sunny" or "brightness." Certainly he brought light and joy to Manoah and his wife, who thought they would never have a family, and he also began to bring light to Israel during the dark days of Philistine oppression. While other judges were said to be clothed with
Judges 13—14 thing to Samson was not pleasing the Lord, or even pleasing his parents, but pleasing himself (Judg. 14:3, 7; see 2 Cor. 5:14–15).6 When God isn't permitted to rule in our lives, He overrules and works out His will in spite of our decisions. Of course, we're the losers for rebelling against Him, but God will accomplish His purposes either with us or in spite of us (Est. 4:10–14). Samson should have been going to a war instead of to a wedding, but God used this event to give Samson occasion to attack the enemy. Because of this event, Samson killed thirty men (Judg. 14:19), burned up the enemy crops (15:1–5), slaughtered a great number of Philistines (vv. 7–8), and slew 1,000 men (v. 15). Samson hadn't planned these things, but God worked them out just the same.
God's Spirit (3:10; 6:34; 11:29), only of Samson is it said "the Lord blessed him" (13:24; see Luke 1:80 and 2:52). The hand of God was on him in a special way. The secret of Samson's great strength was his Nazirite vow, symbolized by his unshorn hair (Judg. 16:17), and the source of that strength was the Holy Spirit of God (13:25; 14:6, 19; 15:14). We aren't told that Samson's physique was especially different from that of other men, although he may have resembled the strong men pictured in Bible storybooks. Perhaps it was as he entered his teen years, when a Jewish boy became a "son of the law," that he began to demonstrate his amazing ability.
Only a few of Samson's great feats are recorded in the book of Judges: killing the lion bare-handed (14:5–6); slaying thirty Philistines (v. 19); catching 300 foxes (or jackals) and tying torches to their tails (15:3–5); breaking bonds (15:14; 16:9, 12, 14); slaying 1,000 men with the jawbone of a donkey (15:15); carrying off the Gaza city gate (16:3); and destroying the Philistine building (v. 30). Judges 16:24 indicates that he had done many more feats than those listed above, feats that had aggravated the Philistine people.
He lost his Nazirite separation (vv. 5–9). When Samson and his parents went down to Timnah to make arrangements for the marriage, it appears that Samson left the main road (and his parents) and went on a detour into the vineyards; and there a lion attacked him. A vineyard was a dangerous place for a man who was not supposed to have anything to do with grapes (Num. 6:1–4). Did God send the lion as a warning to Samson that he was walking on the wrong path? The Holy Spirit gave Samson power to defeat the enemy, but Samson persisted on his path of disobedience into enemy territory and an unlawful wedding.
As you ponder the record of Samson's life, you get the impression that he was a fun-loving fellow with a good sense of humor, and sometimes he didn't take his gifts and his work seriously. A sense of humor is a good thing to have, but it must be balanced with serious devotion to the things of the Lord. "Serve the Lord with fear, and rejoice with trembling" (Ps. 2:11). Samson's power was a weapon to fight with and a tool to build with, not a toy to play with.
Some weeks later, when Samson returned to claim his bride, he once again turned aside into the vineyard, this time to look at his trophy and perhaps gloat over his victory. His sin began with "the lust of the flesh" and "the lust of the eyes," and now it included "the pride of life" (1 John 2:16). When Samson ate the honey from the lion's carcass, he was defiled by a dead body, and that part of his Nazirite dedication was destroyed. In fact, two thirds of his vow was now gone, for he had defiled himself by going into the vineyard7 and by eating food from a dead body.
Notice another thing: Samson was a loner; unlike previous judges, he never "rallied the troops" and tried to unite Israel in throwing off the Philistine yoke. For twenty years he played the champion, but he failed to act the leader. Joseph Parker said that Samson was "an elephant in strength [but] a babe in weakness." We might add that, when it came to national leadership, he was a lost sheep!
He lost control of his tongue (vv. 10–18). Since Samson hadn't brought any men with him to serve as "friends of the bridegroom" (Matt. 9:15 nkjv), the Philistines rounded up thirty men to do the job for him. These men may also have served as guards for the Philistines, for Samson's reputation had preceded him, and they were never sure what he would do next. Since the atmosphere must have been tense at the beginning of the feast, Samson sought to liven things up by posing a riddle. Sad to say, he constructed the riddle out of the experience of his sin! He didn't take seriously the fact that he had violated his Nazirite vows. It's bad enough to disobey God, but when you make a joke out of it, you've sunk to new depths of spiritual insensitivity.
The man with unreliable character (14:1–20) According to Hebrews 11:32, Samson was a man of faith, but he certainly wasn't a faithful man. He wasn't faithful to his parents' teaching, his Nazirite vow, or the laws of the Lord. It didn't take long for Samson to lose almost everything the Lord had given him, except his great strength, and he finally lost that as well.
He lost his respect for his parents (vv. 1–4). The Lord had given Samson a godly heritage, and he had been raised to honor the Lord, but when Samson fell in love, he wouldn't listen to his parents when they warned him. Samson had wandered four miles into enemy territory where he was captivated by a Philistine woman and decided to marry her. This, of course, was contrary to God's law (Ex. 34:12–16; Deut. 7:1–3; and see 2 Cor. 6:14–18).
It would have been an expensive thing for the thirty guests to supply Samson with sixty garments, so they were desperate to learn the answer to the riddle. Their only recourse was to enlist the help of Samson's wife. Thus they threatened to kill her and burn down her
Samson was living by sight and not by faith. He was controlled by "the lust of the eyes" (1 John 2:16) rather than by the law of the Lord. The important
Judges 14—15 father's house if she didn't supply the answer before the week was up. Samson resolutely refused to tell her, but on the seventh day, he relented. Since the marriage was to be consummated on the seventh day, perhaps that had something to do with it. First the Philistine woman enticed him (Judg. 14:1), then she controlled him (v. 17), and then she betrayed him (v. 17), which is the way the world always treats the compromising believer. Samson could kill lions and break ropes, but he couldn't overcome the power of a woman's tears.
the mind and heart of Samson that can help us better understand the impact of his life for good and for evil. 2 Our word "Palestine" comes from the word "Philistine." 3 Leon Wood, The Distressing Days of the Judges (Grand Rapids: Zondervan Publishing House, 1975), 302–5. 4 Other servants of God who were chosen before birth include Jeremiah (Jer. 1:4–5) and Paul (Gal. 1:15), although Psalm 139:15–16 teaches that the Lord is involved in the conception of every child. 5 "Nazirite" must not be confused with "Nazarene" (Matt. 2:23; 26:71). Since Jesus drank wine (Matt. 11:19; Mark 11:25) and touched dead bodies (Luke 7:14; 8:54), He was obviously not a Nazirite. 6 The phrase "pleases me well" is literally "right in my eyes." It reminds us that during the period of the judges "every man did that which was right in his own eyes" (17:6; 21:25). Instead of following the Lord, Samson was following the crowd and doing the "in" thing. 7 The week-long wedding feast (14:17) certainly involved wine, and it's probable that Samson drank it. He was the bridegroom and was expected to encourage his guests to enjoy themselves. The word translated "feast" means "a drinking party." 8 There was a form of marriage in which the wife remained with her parents and the husband visited her from time to time. But even if that were the case, the wife would expect her husband to consummate the marriage before going away. Perhaps Samson hoped to do that when he visited her at wheat harvest (15:1–3), but then he learned that she wasn't his wife!
We wonder how his wife felt being compared to a heifer? The proverb simply means, "You couldn't have done what you did if you hadn't broken the rules," because heifers weren't used for plowing. Since the guests had played foul, technically Samson could have refused to pay the prize, but he generously agreed to keep his promise. Perhaps he found out that his wife's life had been threatened and he didn't want to put her and her family into jeopardy again.
Those who can't control their tongue can't control their bodies (James 3:2), and in Samson's case, the consequences of this lack of discipline were disastrous.
Samson lost his temper (vv. 19–20). He went twenty miles away to Ashkelon so the news of the slaughter wouldn't get back to Timnah too soon. His joke about the lion and the honey ceased to be a joke, for it led to the death of thirty men whose garments Samson confiscated. Samson was so angry that he didn't even consummate the marriage but went back to Zorah and stayed with his parents.8 While he was away from Timnah, his wife was given to his best man. The Lord used this turn of events to motivate Samson to decide to fight the Philistines instead of entertaining them.
CHAPTER TEN Judges 15—16 THE LIGHT THAT FAILED T
If Samson had won his way and married a Philistine woman, that relationship would have crippled the work God had called him to do. Believers today who enter into unholy alliances are sinning and hindering the work of the Lord too (2 Cor. 6:14–18). If Samson had sought God's leading, the Lord would have directed him. Instead, Samson went his own way, and the Lord had to overrule his selfish decisions.
he life of Samson illustrates the ancient truth that a good beginning doesn't guarantee a good ending.1 The American poet Henry Wadsworth Longfellow said, "Great is the art of beginning, but greater is the art of ending." That's why Solomon wrote, "The end of a matter is better than its beginning" (Eccl. 7:8 niv).
"I will instruct you and teach you in the way you should go; I will guide you with My eye. Do not be like the horse or like the mule, which have no understanding, which must be harnessed with bit and bridle, else they will not come near you" (Ps. 32:8–9 nkjv). If we're looking by faith into the face of the Lord, He can guide us with His eye, the way parents guide their children. But if we turn our backs on Him, he has to treat us like animals and harness us. Samson was either impetuously rushing ahead like the horse or stubbornly holding back like the mule, and God had to deal with him.
At the beginning of his career, Samson served in a blaze of glory, but the light began to flicker as he yielded to his passions. In the closing scenes of his life, we watch Samson's light finally go out, and the blind champion ends up buried in the rubble of a heathen temple. Granted, he killed more in his martyrdom than he killed during his judgeship, but how different it would have been had he first conquered himself before he sought to conquer the Lord's enemies. "His whole life," said Spurgeon, "is a series of miracles and follies."
Let's look at the closing scenes in Samson's life and learn from them why he didn't end well.
Notes 1 If you still have your college English literature textbook, read John Milton's epic poem "Samson Agonistes" and compare it with the biblical account. Milton presents some insights into
Samson avenges himself (15:1–8) The passion to get even seemed to govern Samson's life. His motto was, "As they did unto me, so have I done unto them" (15:11). I realize that as the defender of
Judges 15
God was using Samson's exploits to harass the Philistines and prepare them for the sure defeat that was coming in a few years.
Israel, Samson's calling was to defeat the enemy, but you long to see him fighting "the battles of the Lord" and not just his own private wars. When David faced the Philistines, he saw them as the enemies of the Lord and sought to honor the name of the Lord in his victory (1 Sam. 17). Samson's attitude was different.
He avenges his wife's death (vv. 6–8). Violence breeds violence, and the Philistines weren't about to stand around doing nothing while their food and fortune went up in flames. They figured out that Samson was behind the burning of their crops, and they knew they had to retaliate. Since they couldn't hope to overcome Samson, they did the next thing and vented their wrath on his wife and father-in-law. In the long run, her betrayal of Samson didn't save her life after all (14:15).
As Christians, we need to beware of hiding selfish motives under the cloak of religious zeal and calling it "righteous indignation." Personal vengeance and private gain rather than the glory of the Lord has motivated more than one "crusader" in the church. What some people think is godly zeal may actually be ungodly anger, fed by pride and motivated by selfishness. There is a godly anger that we should experience when we see wickedness prosper and defenseless people hurt (Eph. 4:26), but there's a very fine line between righteous indignation and a "religious temper tantrum."
Samson's response? "Since you've acted like this, I won't stop until I get my revenge on you" (15:7 niv). We don't know how many Philistines he killed or what weapons he used, but it was "a great slaughter." Following the attack, he retreated to a cave in the "rock of Etam." This is not the Etam mentioned either in 1 Chronicles 4:32 (too far away) or 2 Chronicles 11:6 (hadn't been built yet). It was some elevated place in Judah, near Lehi, from which Samson could safely and conveniently watch the enemy.
He avenges his ruined marriage (vv. 1–5). Although he had never consummated the marriage, Samson thought he was legally married to the woman of Timnah. Therefore, he took a gift and went to visit her in her father's house. How shocked he was to learn that not only was he not married, but also the woman he loved was now married to his best man!2 Samson had paid the legal "bride price" for his wife, and now he had neither the money nor the wife.
Samson defends himself (15:9–20) If Samson could attack the Philistines, then the Philistines could retaliate and attack Israel; after all, Israel had neither weapons nor an army. The invasion of Judah didn't help Samson's popularity with his own people, who sadly were content to submit to their neighbors and make the best of a bad situation. Instead of seeing Samson as their deliverer, the men of Judah considered him a troublemaker.
Samson was angry, and even the offer of a younger and prettier bride didn't appease him. If anybody should have been punished, it was his father-in-law. He was the real culprit. After all, he took the money and gave the bride away—to the wrong man! But Samson decided to take out his anger on the Philistines by burning up the grain in their fields.
The word translated "foxes" also means "jackals," and that's probably the animal that Samson used. Foxes are solitary creatures, but jackals prowl in large packs. Because of this, it would have been much easier for Samson to capture 300 jackals, and no doubt he enlisted the help of others. Had he tied the firebrands to individual animals, they each would have immediately run to their dens. But by putting two animals together and turning them loose, Samson could be fairly sure that their fear of the fire and their inability to maneuver easily would make them panic. Thus they would run around frantically in the fields and ignite the grain. The fire then would spread into the vineyards and olive groves. It was a costly devastation.
It's difficult to be a leader if you have no followers, but part of the fault lay with Samson. He didn't challenge the people, organize them, and trust God to give them victory. He preferred to work alone, fighting the battles of the Lord as though they were his own private feuds. I realize that Samson's calling was to begin to deliver the nation (13:5), but it seems to me that he could have made a more forceful beginning. When God's people get comfortable with the status quo, and their leaders fail to arouse them to action, they are in pretty bad shape.
When the men of Judah learned that the Philistines wanted only to capture and bind Samson, they offered to help. A nation is in a sad state indeed when the citizens cooperate with the enemy and hand over their own God-appointed leader! This is the only time during Samson's judgeship that the Jews mustered an army, and it was for the purpose of capturing one of their own men! But Samson realized that, if he didn't give himself up to the enemy, the Philistine army would bring untold suffering to the land, so he willingly surrendered. If he defended himself, he would have had to fight his own people. If he escaped, which he could easily have done, he would have left 3,000 men of Judah easy prey for the Philistine army. There was something heroic about Samson's decision, but the men of Judah missed it.
Why he chose to destroy the Philistine's crops in such a strange manner isn't clear to us. If others were helping him, Samson could attack several fields at the same time, and the Philistines, unable to see the animals on the ground, would be alarmed and confused, wondering what was causing the fires. The jackals would undoubtedly make a racket, especially if caught in the rushing flame or overwhelmed by the smoke. His riddle and his rhyme (15:16) indicate that Samson had a boyish sense of humor, and perhaps this approach to agricultural arson was just another fun time for him. However, we must keep in mind that
Judges 15—16 and decided to visit her. Once again the lust of the eyes and the lust of the flesh combined to grip Samson and make him a slave to his passions.
By the power of the Holy Spirit, Samson easily broke the bonds the men of Judah had put on his arms, picked up a new jawbone of a donkey (an old one would have been too brittle) and slaughtered a thousand Philistines. We wonder what the men of Judah thought as they watched their prisoner, their own brother, kill the invaders single-handed. Did any of them feel the urge to pick up the weapons of the slain Philistines and join in the battle? Would they have known how to use them?
It seems incredible to us that a servant of God (Judg. 15:18), who did great works in the power of the Spirit, would visit a prostitute, but the record is here for all to read. The Lord certainly didn't approve of such behavior, especially on the part of a Nazirite, and the experience was for Samson one more step down into darkness and destruction. In recent years, there have been enough ministerial scandals in the United States alone to put all of us on guard. "Therefore let him who thinks he stands take heed lest he fall" (1 Cor. 10: 12 nkjv).
Samson had a way with words. At his wedding feast, he devised a clever riddle (14:14), and after this great victory, he wrote a poem. It's based on the similarity between the sounds of the Hebrew words hamor ("donkey") and homer ("heap"). James Moffatt renders it: "With the jawbone of an ass I have piled them in a mass. With the jawbone of an ass I have assailed assailants."3
We can't help it when Satan and his demons tempt us, but when we tempt ourselves, we become our own enemy. God doesn't tempt us (James 1:12–15). When we pray, "Lead us not into temptation" (Matt. 6:13), we're asking that we not tempt ourselves or put ourselves into such a position that we tempt God. We tempt Him either by forcing Him to intervene and rescue us or by daring Him to stop us. It's possible for people's character to deteriorate so much that they don't have to be tempted in order to sin. All they need is the opportunity to sin, and they'll tempt themselves. Illicit sexual experience may begin as sweet as honey, but it ends up as bitter as wormwood (Prov. 5:1–14). Samson the man had become Samson the animal as the prostitute led him to the slaughter (Prov. 7:6–23).
But his victory celebration didn't last very long, for God reminded him that he was only a man and had to have water to stay alive. So often in Scripture, testing follows triumph. No sooner had the Israelites crossed the Red Sea than they became thirsty (Ex. 15:22–27) and hungry (Ex. 16). Elijah's victory on Mount Carmel was followed by his humiliating flight to Mount Horeb (1 Kings 18–19). If triumphs aren't balanced with trials, there's a danger that we'll become proud and self-confident.
If Samson had only heeded this warning and asked God not only for water but for guidance! "Lead us not into temptation" would have been the perfect prayer for that hour. How quick we are to cry out for help for the body when perhaps our greatest needs are in the inner person. It's when we're weak that we're strong (2 Cor. 12:10); and when we're totally dependent on the Lord, we're the safest.
Word that their enemy Samson was in town spread to the people of Gaza, and they posted a guard at the city gate to capture him and kill him in the morning. But Samson decided to leave town at midnight, while the guards were asleep. The fact that the city gates were barred didn't alarm him. He picked up the doors, posts, and bars and carried them off! Whether he carried them all the way to Hebron, a distance of about forty miles, or only to a hill that faced Hebron, depends on how you translate Judges 16:3. Both interpretations are possible.
Samson's prayer indicates that he considered himself God's servant and that he didn't want to end his life falling into the hands of the godless Philistines. Unfortunately, that's just what happened. But God was merciful and performed a miracle by opening up a spring of water in a hollow place. Samson quenched his thirst and then gave the place the name "Caller's Spring.'' The place where Samson slaughtered the Philistines received the name "Jawbone Hill." Some translations give the impression that the water came from the jawbone because the name of the place in Hebrew is Lehi, which means "jawbone." In the nkjv, Judges 15:19 reads, "So God split the hollow place that is in Lehi," and the NASB and NIV are substantially the same.
The city gate was not only a protection for the city, but also the place where the officials met to transact business (Deut. 25:7; Ruth 4:1–2). To "possess the gate of his enemies" was a metaphor meaning "to defeat your enemies" (Gen. 22:17; 24:60). When Jesus spoke about the gates of hell (hades) not prevailing against the church (Matt. 16:18), He was picturing the victory of the church over the forces of Satan and evil. Through His death and resurrection, Jesus Christ has "stormed the gates of hell" and carried them off in victory!
4. Samson betrays himself (16:4–22) The Valley of Sorek lay between Zorah and Timnah on the border of Judah and Philistia. The city of Bethshemesh was located there. Whenever Samson went into enemy territory, he "went down" both geographically and spiritually (14:1, 5, 7, 10). This time he found a woman in the valley, not too far from home, and he fell in love with her. It's a dangerous thing to linger at the enemy's border; you might get caught.
Samson tempts himself (16:1–3) Gaza was an important seaport town located about forty miles from Samson's hometown of Zorah. We aren't told why Samson went there, but it's not likely he was looking for sensual pleasure. There were plenty of prostitutes available in Israel even though the law condemned this practice (Lev. 19:29; Deut. 22:21). It was after he arrived in Gaza that Samson saw a prostitute
Along with David and Bathsheba, Samson and
Judges 16 finally told her the truth. Since the Philistine "hit squad" had quit coming after the third fiasco, Delilah summoned them quickly, and they once again hid in her chamber.
Delilah have captured the imagination of scores of writers, artists, composers, and dramatists. Handel included Delilah in his oratorio "Samson," and SaintSaens wrote an opera on "Samson and Delilah." (The "Bacchanale" from that work is still a popular concert piece.) When Samson consorted with Delilah in the Valley of Sorek, he never dreamed that what they did together would be made into a Hollywood movie and projected in color on huge screens.
When Delilah's shout awakened Samson, he thought it was another one of her tricks and that he could handle the situation as before. But he was wrong. When he lost his long hair, the Lord left him, and he was as weak as other men. His power was from the Lord, not from his hair, but the hair was the sign of his Nazirite vow. The Spirit who had come upon him with such power had now departed from him.
Scholars disagree on the meaning of Delilah's name. Some think it means "devotee," suggesting that she may have been a temple prostitute. But Delilah isn't called a prostitute as is the woman in Gaza, although that's probably what she was. For that matter, Delilah isn't even identified as a Philistine. However, from her dealings with the Philistine leaders, she appears to be one. Other students believe that the basis for her name is the Hebrew word dalal, which means "to weaken, to impoverish." Whether or not this is the correct derivation, she certainly weakened and impoverished Samson!
Numbers 6:7 reads literally "because the consecration (nezer) of his God is upon his head." The basic meaning of the word nezer is "separation" or "consecration," but it is also used of a royal crown (2 Sam. 1:10; Zech. 9:16; Ps. 89:39). Samson's long hair was his "royal crown," and he lost it because of his sin. "Behold, I come quickly! Hold fast what you have, that no one may take your crown" (Rev. 3:11 nkjv). Since Samson didn't discipline his body, he lost both his crown and his prize (1 Cor. 9:24–27).6
Each of the Philistine leaders offered to pay Delilah a considerable sum of money if she would entice Samson and learn the source of his great strength.4 They didn't want to kill Samson. They wanted to neutralize his power, capture him, torture him, and then use him for their own purposes. Being able to exhibit and control the great champion of Israel would give the Philistines both security and stature among the nations and would certainly satisfy their egos as they humiliated the Jews.
The Philistines easily overpowered Samson and finally had their way with him. They put out his eyes,7 bound him, and took him to Gaza where he toiled at the grinding mill, doing work usually assigned to slaves, women, or donkeys. Someone has said that Judges 16:21 reminds us of the blinding, binding, and grinding results of sin. In his epic poem Samson Agonistes, John Milton has the champion say:
O loss of sight, of thee I most complain! Blind among enemies, O worse than chains, Dungeon, or beggary, or decrepit age!
When Delilah began to probe for the secret of his strength, Samson should have been aware of his danger and, like Joseph (Gen. 39:12; 2 Tim. 2:22), fled as fast as possible. But passion had gripped him, sin had anesthetized him, and he was unable to act rationally. Anybody could have told him that Delilah was making a fool out of him, but Samson would have believed no one.
Samson is one of three men in Scripture who are especially identified with the darkness. The other two are King Saul, who went out in the darkness to get lastminute help from a witch (1 Sam. 28), and Judas, who "went immediately out: and it was night" (John 13:30). Saul lived for the world, Samson yielded to the flesh, and Judas gave himself to the devil (John 13:2, 27), and all three ended up taking their own lives.
It's unlikely that the Philistines who hid in her chamber revealed themselves each time Samson escaped his bonds, because then he would have known that Delilah had set a trap for him. Her cry "The Philistines are upon you!" was the signal for the spies to be alert, but when they saw that Samson was free, they remained in hiding. Each of Samson's lies involved Delilah using some kind of bonds on him, but the Philistines should have known that he could not be bound (Judg. 15:13).
But there was one ray of light in the darkness: Samson's hair began to grow again. His power was not in his hair but in what his hair symbolized—his dedication to God. If Samson renewed that dedication, God might restore his power. I believe Samson talked to the Lord as he turned the millstone, confessing his sins and asking God for one last opportunity to defeat the enemy and glorify His name.8
Delilah had to keep working on Samson or she would have lost the money and perhaps her life. After all, look at what the Philistines did to Samson's first wife! If Samson had stopped visiting Delilah, he would have kept his hair and his power,5 but he kept going back, and each time she implored him to reveal his secret. Samson didn't know his own heart. He thought he possessed enough moral strength to say no to the temptress, but he was wrong.
Samson destroys himself (16:23–31) It was tragic that a servant of the Lord, raised in a godly home, was now the humiliated slave of the enemy. But even worse, the Philistines gave glory to their god Dagon for helping them capture their great enemy. Instead of bringing glory to the God of Israel, Samson gave the enemy opportunity to honor their false gods.
Being wise in the ways of sin (Luke 16:8; Prov. 7:21), during the fourth visit, Delilah knew that he had
Judges 16
Dagon was the god of grain, and certainly the Philistines remembered what Samson had done to their fields (15:1–5).
and he who rules his spirit than he who takes a city" (Prov. 16:32 nkjv).
I wonder whether Solomon was thinking about Samson when he wrote those words.
The people at the religious festival called for Samson to be brought to entertain them. They were in high spirits because their enemy was now in their control and Dagon had triumphed over Jehovah. They thought that Samson's blindness rendered him harmless. They didn't know that God had deigned to forgive him and restore his strength.
Notes 1 No doubt you can think of many more examples from the Scriptures. Lot had the privilege of walking with Abraham and yet ended in a cave, drunk and committing incest with his daughters. King Saul began as a humble man but ended up a suicide, destroyed by his stubborn pride. King Uzziah was a godly man until he became strong. When he tried to usurp the place of the priests, God judged him by giving him leprosy. Ahithophel was David's most trusted advisor, but he ended up hanging himself. Paul's helper Demas abandoned the ministry because he "loved this present world" (2 Tim. 4:10). May the Lord help us all to end well! 2 There are several surprised bridegrooms in the Bible. Adam went to sleep a single man and woke up to learn (happily) that he was married (Gen. 2:21–25). Jacob woke up and discovered he was married to the wrong woman (Gen. 29:21–30). Boaz woke up to find his prospective wife Iying at his feet on the threshing floor (Ruth 3:1–13). Life is full of rude awakenings. 3 James Moffatt, A New Translation of the Bible (London: Hodder and Stoughton, 1934), 291. 4 Micah offered to pay his household priest ten pieces of silver a year, plus room and board (17:10), so Delilah was being rewarded most generously. If each of the princes of the five Philistine cities was in on the plan, as they probably were, Delilah would have received 5,500 pieces of silver. This shows how important it was to the Philistine leaders that Samson be captured. 5 Judges 16:16 suggests that Samson saw her daily ("day after day," niv). Whether he traveled to her house every day or simply moved in with her, we aren't told. He was playing the fool, but nobody could convince him of it. 6 The Holy Spirit left King Saul because of his sins (1 Sam. 16:14), and he also lost his crown (2 Sam. 1:10). God wants us to "reign in life" (Rom. 5:17), and we will if we walk in the Spirit and yield ourselves wholly to the Lord. Sin makes slaves out of kings; grace makes kings out of sinners. 7 His eyes had gotten him into trouble (Judg. 14:1–2; 16:1), and the "lust of the eyes" had led him into sin. Had Samson walked by faith, he would have ended his career in honor, glorifying the Lord. 8 Since the Philistines knew that Samson's long hair had something to do with his great power, why did they allow it to grow again? Probably for two reasons: (1) They wanted him to be strong so they could both use his power and exhibit his feats; and (2) they were sure that his blindness prevented him from being dangerous to them anymore. However, it wasn't the length of his hair but the strength of his dedication to God that brought about the change. The Philistines had no way of knowing that God had restored Samson's strength. 9 The second word—sahaq—gives us the name "Isaac," which means "laughter." Both Hebrew words carry the idea of entertaining people by making them laugh. The champion is now a comedian. 10 Only two of Samson's prayers are recorded, one for water
In the KJV, two different words are translated "make sport" in 16:25 ("entertain" and "perform" in the niv). The first means to celebrate, frolic, joke, and entertain; and the second means to perform, make sport, and laugh.9 We aren't told exactly how Samson entertained the huge crowd in Dagon's temple, but one thing is sure: He gave them every reason to believe he was harmless and under their control. He was even in the hands of a boy who was leading the blind man from place to place. We've seen previous indications that Samson was a clever fellow with a sense of humor. Thus no doubt he gave the audience just what it wanted.
In previous visits to Gaza, Samson had undoubtedly seen this temple and noted its construction. After all, it housed over 3,000 people, and it would be difficult for him not to notice it. During a break in the day's entertainment, Samson asked his attendant to lead him over to the pillars, and there he uttered his last prayer.10 The fact that God answered suggests that all was right between him and his Lord (Ps. 66:18–19). It's likely that his parents were dead by now, but his relatives on his father's side came and recovered the body and buried it. The word "brethren" in Judges 16:31 in the Hebrew carries a broad meaning of "relatives." As far as we know, Samson was an only child. The phrase "between Zorah and Eshtaol" in verse 31 reminds us of 13:25. Samson is back where he started, only now he's dead. The light has failed.
How do you assess the life and ministry of a man like Samson? I think Alexander Maclaren says it well: "Instead of trying to make a lofty hero out of him, it is far better to recognize frankly the limitations of his character and the imperfections of his religion.… If the merely human passion of vengeance throbbed fiercely in Samson's prayer, he had never heard 'Love your enemies'; and, for his epoch, the destruction of the enemies of God and of Israel was duty."11
His decline began when he disagreed with his parents about marrying a Philistine girl. Then he disdained his Nazirite vow and defiled himself. He disregarded the warnings of God, disobeyed the Word of God, and was defeated by the enemies of God. He probably thought that he had the privilege of indulging in sin since he wore the badge of a Nazirite and won so many victories for the Lord, but he was wrong.
"Whoever has no rule over his own spirit is like a city broken down, without walls" (Prov. 25:28 nkjv).
"He who is slow to anger is better than the mighty,
Judges 17
Grandmother, and she pronounced a curse on the thief, not knowing that she was cursing her own son. It was the fear of the curse, not the fear of the Lord, that motivated the son to confess his crime and restore the money. Then Grandmother joyfully neutralized the curse by blessing her son. In gratitude for the return of her money, she dedicated part of the silver to the Lord and made an idol out of it. Her son added the new idol to his "god collection" in his house, a "shrine" cared for by one of his sons whom Micah had consecrated as priest.
(15:18) and this one for strength to pull down the pillars. I've suggested that Samson turned his prison into a sanctuary and talked to the Lord, but his "prison prayers" aren't recorded. It's unfortunate that his final words still evidenced a spirit of revenge rather than a desire to glorify God, but let's not be too hard on a man who was willing to give his life in one last attempt to serve the Lord. 11 Alexander Maclaren, Expositions of Holy Scripture, vol. 2 (Grand Rapids: Baker Book House, 1975), 256.
Have you ever seen a family more spiritually and morally confused than this one? They managed to break almost all the Ten Commandments (Ex. 20:1–17) and yet not feel the least bit guilty before the Lord! In fact, they thought they were serving the Lord by the bizarre things they did!
CHAPTER ELEVEN Judges 17—18 "THE CENTER CANNOT HOLD" I
The son didn't honor his mother; instead, he stole from her and then lied about it. First, he coveted the silver, and then he took it. (According to Col. 3:5, covetousness is idolatry.)
n his well-known poem "The Second Coming," the Irish poet William Butler Yeats describes the collapse of civilization in vivid and frightening imagery. Each time I read the poem, I feel chilled within, and then I give thanks that I know the One who is coming.
III. Disorder: Israel sinks into anarchy (17—21) A.Religious confusion—17—18
Then he lied about the whole enterprise until the curse scared him into confessing. Thus he broke the fifth, eighth, ninth, and tenth commandments, and he broke the first and second commandments by having a shrine of false gods in his home. According to Proverbs 30:8–9, when he stole the silver, he broke the third commandment and took the name of the Lord in vain. Breaking seven of the Ten Commandments without leaving your own home is quite an achievement!
"Things fall apart," writes Yeats; "the center cannot hold."
The closing chapters of the book of Judges echo that theme: "the center cannot hold." The nation that once marched triumphantly through Canaan to the glory of God now disintegrates morally and politically and brings disgrace to His name. But what else can you expect when there is "no king in Israel" and the people are flouting the laws of God?
The man's mother broke the first two commandments by making an idol and encouraging her son to maintain a private "shrine" in his home. According to Deuteronomy 12:1–14, there was to be but one place of worship in Israel, and the people were not permitted to have their own private shrines. Furthermore, Micah's mother didn't really deal with her son's sins; his character certainly didn't improve by the way she handled the matter. But she was a corrupt person herself, so what else could he expect?
The events described in chapters 17–21 took place earlier in the period of the judges, probably before the forty-year rule of the Philistines. The movements of the tribe of Dan would have been difficult and the war against Benjamin impossible if the Philistines had been in charge at that time. The writer departed from historical chronology and put these events together as an "appendix" to the book to show how wicked the people had become. In three major areas of life, things were falling apart: the home, the ministry, and society.
Micah not only had a private shrine, but also he ordained his own son to serve as priest. Certainly Micah knew that the Lord had appointed the family of Aaron to be the only priests in Israel, and if anybody outside Aaron's family served as priests, they were to be killed (Num. 3:10).
Confusion in the home (17:1–6) God has established three institutions in society: the home, human government, and the worshipping community—Israel under the old covenant and the church under the new covenant. The first of these, in both time and significance, is the home, because the home is the basis for society. When God wedded Adam to Eve in the garden, He laid the foundation for the social institutions humanity would build. When that foundation crumbles, society begins to fall apart. "If the foundations be destroyed, what can the righteous do?" (Ps. 11:3).
Because Micah and his family didn't submit to the authority of God's Word, their home was a place of religious and moral confusion. But their home was a good deal like many homes today where money is the god the family worships, where children steal from their parents and lie about what they do, where family honor is unknown, and where the true God is unwanted. Television provides all the "images" the family will ever want to "worship," and few worry about "thus saith the Lord."
The name Micah means "Who is like Jehovah?" but the man certainly didn't live to honor the Lord. He had a family (Judg. 17:5), although nothing is said about his wife, and we get the impression that his mother lived with him and that she was wealthy. The "extended family" was normal in Israel.
I recall hearing Vance Havner say, "We shouldn't worry because the government won't allow children to have Bibles in school. They'll get free Bibles when they go to prison."
Somebody stole 1,100 shekels of silver from
Judges 17—18 and his idols. Jonathan wasn't a spokesperson for the Lord; he gave people just the message they wanted to hear (Judg. 18:6). When he was offered a place involving more money, more people, and more prestige, he took it immediately and gave thanks for it (v. 19). And then he assisted his new employers in stealing his former employer's gods!
But today our prisons are so crowded that the government doesn't know what to do. If every family would make Christ the head of the home, we could stop some of the nation's crime right at the source. Godly homes are the foundation for a just and happy society.
Confusion in the ministry (17:7–13) Not only did God establish the home and instruct parents how to raise their children (Deut. 6), but He also instituted spiritual leadership in the worshipping community. Under the old covenant, the tabernacle and then the temple were the center of the community, and the Aaronic priesthood supervised both. Under the new covenant, the church of Jesus Christ is the temple of God (Eph. 2:19–22), and the Holy Spirit calls and equips ministers to serve Him and His people (1 Cor. 12–14; Eph. 4:1–16). In His Word, God told the Old Testament priests what they were supposed to do, and in His Word today, the Holy Spirit guides His church and explains its order and its ministry.
Whenever the church has a "hireling ministry," it can't enjoy the blessing of God. The church needs true and faithful shepherds who work for the Lord, not for personal gain, and who will stay with the flock to feed them and protect them. True shepherds don't see their work as a "career" and run off to a "better job" when the opportunity comes. They stay where God puts them and don't move until He sends them.
True shepherds receive their calling and authority from God, not from people (Gal. 1:6ff.), and they honor the true God, not the idols that people make. It must grieve the Lord today to see people worshipping the idols of ministerial "success:" statistics, buildings, and reputation. In today's "consumer society," selfappointed preachers and "prophets" have no problem getting a following and peddling their religious wares to a church that acts more like a Hollywood fan club than a holy people of God. And to make it worse, these hirelings will call what's happening "the blessing of God." Jonathans and Micahs will always find each other because they need each other.
A young Levite named Jonathan (18:30)1 had been living in Bethlehem of Judah, which was not one of the cities assigned to the priests and Levites (Josh. 21; Num. 35). He was probably there because the people of Israel weren't supporting the tabernacle and its ministry with their tithes and offerings as God commanded them to do (Num. 18:21–32; Deut. 14:28–29; 26:12–15). Why live in one of the Levitical cities if you're going to starve? When God's people grow indifferent to spiritual things, one of the first evidences of their apathy is a decline in their giving to the work of the Lord; as a result, everybody suffers.
The sad part of the story is that Micah now thought he had the favor of God because a genuine Levitical priest was serving as his private chaplain. Micah practiced a false religion and worshipped false gods (with Jehovah thrown in for good measure), and all the while he rested on the false confidence that God was blessing him! Little did he know that the day would come when his priest and his gods would be taken from him and nothing would be left of his religion.
Instead of seeking the mind of the Lord, Jonathan set out to find a place to live and work, even if it meant abandoning his calling as a servant of God. The nation was at a low ebb spiritually, and he could have done something to help bring the people back to God. He was only one man, but that's all God needs to begin a great work that can make a difference in the history of a nation. Instead of being available to God, Jonathan was agreeable only to men, and he eventually found himself a comfortable home and job with Micah.
Confusion in society (18:1–31) God should have been the king in Israel and His Word the law that governed society, but the people preferred to "do their own thing." If the people had forsaken their idols, and if the elders of Israel had consulted God's law and obeyed it for God's glory, Israel could have been governed successfully. Instead, "Every man did that which was right in his own eyes" (21:25), and the result was a society filled with competition and confusion.
If Jonathan is typical of God's servants in that period of history, then it's no wonder the nation of Israel was confused and corrupt. He had no appreciation for his high calling as a Levite, a chosen servant of God. Not only were the Levites to assist the priests in their ministries (Num. 3:6–13; 8:17–18), but they were also to teach the law to the people (Neh. 8:7–9; 2 Chron. 17:7–9; 35:3) and be involved in the sacred music and the praises of Israel (1 Chron. 23:28–32; Ezra 3:10). Jonathan gave up all that for comfort and security in the home of an idolater.
Consider the sins of the tribe of Dan as they sought to better their situation in the nation of Israel.
Covetousness (vv. 1–2). The tribe of Dan descended from Jacob's fifth son, born of Rachel's handmaid Bilhah (Gen. 30:1–6). Though not a large tribe (Num. 1:39), it was given choice territory when the tribal boundaries were assigned (Josh. 19:40–48). The Danites, however, weren't able to defeat and dispossess the enemy (Judg. 1:34), thus they decided to go north and relocate. Most of the other tribes were able to conquer the enemy, dispossessed them, and claim
Jonathan's ministry, however, wasn't a spiritual ministry at all. To begin with, he was a hireling and not a true shepherd (Judg. 18:4; John 10:12–13). He didn't serve the true and living God; he worked for Micah
Judges 18 see what they had done.4 But the Danites silenced him by hiring him, and since he was a hireling, Jonathan was ready for a better offer. The Danites not only broke into Micah's shrine and stole his gods, but they also stole his chaplain. Not a bad day's work!
their land, but the Danites coveted somebody else's land instead and took it in a violent manner.
The Lord had assigned the tribal allotments under the direction of Joshua, with the help of Eleazar the high priest and the elders from the tribes (Josh. 19:51). As He did with the nations (Acts 17:26), so He did with the tribes: God put each tribe just where He wanted it. For the tribe of Dan to reject God's assigned territory and covet another place was to oppose His divine will.
The Danites put the women and children in the front since that was the safest place, because any attacks would come from the rear. By the time the Danites had traveled some distance away, Micah discovered that his shrine was out of business, having neither gods nor priest; so he called his neighbors together, and they pursued the invaders. After all, a man must protect his gods!
But isn't that what causes most of the trouble in our society today? Instead of submitting to God's will, people want what somebody else has, and they'll do almost anything to get it (James 4:1–3). The corruption that's in this world is fed by "evil desires" (2 Peter 1:4 niv). Whether it's producing pornography, selling dope, or promoting gambling, money hungry people cater to human desires and end up making money and destroying lives. Thanks to the power of modern media, especially television, the advertising industry creates in people appetites for all sorts of exciting products, services, and experiences. Therefore, people go out and spend money they don't have on things they don't need to impress people who don't really care, but this is the cycle that keeps business going.2
It was useless. Since the Danites outnumbered him and were too strong for him, Micah and his neighbors had to turn around and go home defeated. Micah's sad question "What else do I have?" (v. 24 niv) reveals the folly and the tragedy of religion without the true and living God. Idolaters worship gods they can carry, but Christians worship a God who carries them (Isa. 46:1–7). Violence and murder (vv. 7–13, 27–29). The five spies had traveled 100 miles north from their encampment at Zorah to Laish ("Leshem," Josh. 19:47), a town inhabited by the Sidonians, about thirty miles east of the Mediterranean Sea. These were a peaceful people who minded their own business and had no treaties with anybody. They were "unsuspecting and secure" and "prosperous" (v. 7 niv), an isolated people, who were a perfect target for the warlike tribe of Dan.
The elders of Israel should have put a stop to the men of Dan as they abandoned God's assigned place and headed north to kill innocent people and steal their land. But covetousness is strong, and once people get an appetite for "something more," it's difficult to control them.
With 600 armed men, plus their women and children (Judg. 18:21), they marched north and captured Laish, killing all the inhabitants and burning the city. Then they rebuilt it and proudly called it Dan, after the name of the founder of their tribe. Unfortunately, what Jacob prophesied about the tribe of Dan came true (Gen. 49:17).
Ungodly counsel (vv. 3–6). It was Jonathan's dialect that attracted the attention of the five spies, because he didn't speak quite like a man from Ephraim. When they asked what a Levitical priest was doing in a private home in Ephraim—a very good question, by the way (1 Kings 19:9, 13)—he told them the truth: He was hired to do the job! Since somebody else was paying the bill, the spies thought it was permissible to get "spiritual counsel" from Jonathan, and he told them what they wanted to hear.3
Someone has said that there are only three philosophies of life in today's world: (1) "What's mine is mine, I'll keep it"; (2) "What's yours is mine, I'll take it"; and (3) "What's mine is yours, I'll share it." The Danites followed the second philosophy, and so do too many other grasping people. One of the current booming industries in the United States is the installing of security systems in private homes. The number of shooting sprees in shopping malls and fast-food restaurants has frightened many people into doing their shopping by telephone. The cover story of Time magazine for August 23, 1993, called the United States "America the Violent."5
If the tribe of Dan had really wanted God's counsel, they could have consulted with the high priest. But they were actually rejecting God's counsel by refusing to remain in the land He had assigned to them. Therefore, it wasn't likely God would have revealed anything to them (John 7:17).
Breaking and entering, robbery and intimidation (vv. 14–26). On their way to capture Laish, the people of Dan paused at Micah's house in Ephraim. The spies told the men that Micah had a wonderful collection of gods, hinting, of course, that the collection would be valuable to them as they traveled, warred, and established their new home. While the armed men stood at the gate of the city, the five spies, who knew Jonathan, invaded the shrine and stole the gods.
We don't know how many people lived in Laish, but the wanton murders of even a few hundred innocent people is a crime of gross proportions. I fear that we've been exposed to so much crime and violence in the media that this kind of news doesn't disturb us anymore. "We're seeing a new sort of violence," wrote Arthur Beisser in Sports Illustrated (March 1, 1976). "It's being used not as a means to an end, but for recreational purposes, for pleasure." We might add
When the five men, with their religious loot, arrived back at the city gate, the priest was shocked to
Judges 18—19 that violence is also a means for making money, as both the moviemakers and the television industry have proved.
nal, the nun is found above the line, showing that the letter was added to the text later. Hebrew scholars believe that a scribe, zealous to protect the good name of Moses, changed the text so that there wouldn't be an idolater in Moses' family. The scribe apparently forgot about Aaron. 2 In writing this, I have no intention of indicting the entire advertising industry. Advertising performs a valuable service when it tells us where to find products and services that we really need. It's when advertisers promote unhealthy desires by creating "images" that appeal to the baser instincts of the human heart that I part company with them. Pride, covetousness, and competition for status aren't the healthiest motivations for people who want to build strong homes or a safe and just society. It's good to have the things that money can buy if you don't lose the things that money can't buy. 3 The fact that Jonathan's words came true doesn't absolve either him or the spies from being involved in activities outside the will of God. Jonathan's prophecy came true because the Danites were strong and the people of Laish were weak and unprotected. 4 As serious as their crimes were, I confess I can't help smiling as I envision five brave men stealing gods that can't even protect themselves! The Scriptures that come to mind are Isaiah 40:18–31 and 44:9–20, as well as Psalm 115. 5 However serious the present crime rate may be in the United States, let's not so idealize the past that we get things out of proportion. See Our Violent Past by Irving J. Sloan (New York: Random House, 1970). Violence is rooted in the human heart (Gen. 6:5, 11–12), and only the grace of God can remove it. 6 Bible students aren't agreed as to which "captivity" is meant in Judges 18:30. If it refers to the Assyrian captivity of the northern kingdom in 722 BC, then an editor had to add these words to the text at a later date. But the frequent phrase "no king in Israel" suggests that Judges was written during the early days of the monarchy, centuries away from the Assyrian invasion. This captivity may have been the invasion of the Philistines or perhaps some local war about which we have no information. Jonathan probably married a girl from the tribe of Dan, and his sons continued the false priesthood that he had started, but we don't know for how long. If we knew, we could determine the date of the "captivity."
Idolatry (vv. 30–31). The tribe of Dan was the first tribe in Israel to officially adopt an idolatrous system of religion. Even though there was a house of God in Shiloh, they preferred their images and idols. Years later, when the kingdom divided, Jeroboam I of Israel would set up golden calves in Dan and Beersheba and encourage the whole nation to turn away from the true and living God (1 Kings 12:25–33).6
The account of Micah, Jonathan, and the Danites is more than a story from ancient history. It's a revelation of the wickedness of the human heart and the hopelessness of human society without God. Our modern world has substituted idols for the true and living God and has devised its own humanistic religion, complete with "priests"—the experts who tell us that the Bible is wrong but their way is right. But neither their idols nor their priests have any power against the violence of the human heart.
When Dwight D. Eisenhower was president of the United States, he called a "White House Conference on Children and Youth," hoping to find solutions to the juvenile delinquency problem that was then plaguing the nation. I was supposed to attend that conference but couldn't go because of family obligations.
However, a friend of mine from Youth for Christ International attended and gave this report (I paraphrase): "I sat in the room for hours, listening to psychologists and educators and criminologists talk about teenagers and how to help them, and I got sick of it. Finally, I asked for the floor and told them of our experiences in Youth for Christ, how delinquents had been changed by the power of the gospel. The room became very quiet, and then people got embarrassed and began to clear their throats and shuffle papers. The chairman thanked me for my words and immediately moved to the next item on the agenda. Then it hit me: they didn't want to hear!"
William Butler Yeats was right: "The center cannot hold." The home, the ministry, and society are disintegrating before our eyes, and people don't want to hear the truth! But whether they want it or not, the world must be told that Jesus Christ died for lost sinners, and that the power of Christ can transform hearts, homes, churches, and society if people will only trust Him.
CHAPTER TWELVE Judges 19—21 WAR AND PEACE A
B.Immorality—19
"Christ beats His drum, but He does not press men," said English preacher and poet John Donne (d. 1631); "Christ is served with voluntaries." Are you available?
fter reading these three chapters, if you were to scan your daily newspaper or weekly news magazine, you'd have to admit that times haven't changed too much. For in these closing pages of Judges you find reports of wife abuse, blatant homosexuality, gang rape leading to murder, injustice, brother killing brother, and even kidnapping. It's the kind of narrative that almost makes you agree with British essayist Samuel Johnson, who said back in 1783, "I have lived to see things all as bad as they can be." What would he say today?
Notes 1 In 18:30, Jonathan is identified as "the son of Gershom, the son of Manasseh," which is impossible since Gershom was a son of Moses and didn't belong to the tribe of Manasseh (Ex. 2:22; 1 Chron. 23:14–15). A Levite would come from the tribe of Levi. The addition of the letter n (nun in the Hebrew) to the name "Moses" would change it to "Manasseh." In the Hebrew origi-
Of course, events like these are the daily food of
Judges 19 churches, the laughter of "religious entertainment" has replaced the holy hush of worship. The sanctuary has become a theater. When the saints get together, the most important thing is to "have fun." In order to salve our consciences, we have a "short devotional" before the fun time ends, and we piously thank God that we've had such a good time.
people who enjoy TV violence, and researchers tell us that what happens on the screens is often duplicated on the streets. According to a study by the American Psychological Association, there are five violent acts per hour in prime-time TV programs, and on Saturday mornings when the children watch cartoons, violent acts per hour multiply five times (USA Today August 2, 1993). When a nation is entertained by violence, is there much hope for that nation?
Nobody appreciates laughter and good humor more than I do, but I fear the church is losing its sense of awe and needs to learn how to weep. Had this laughing Levite been walking in the light, praying and seeking God's will, he would have made other plans and saved his wife from shame, abuse, pain, and death.
When evil isn't dealt with properly, it has a tendency to grow. Sin in the city of Gibeah eventually infected the tribe of Benjamin and led to war in the land of Israel.
Hospitality in Gibeah (vv. 10–21). During the period of the judges, it was dangerous to travel in the daytime (5:6) and even more so at night. The Levite didn't want to stay in Jerusalem because it was in the hands of the pagan Jebusites. Thus he pressed on four miles to Gibeah so he could be with his own people. But the men of Gibeah turned out to be as wicked as the heathen around them!
The wickedness of a city (19:1–28) Entertainment in Bethlehem (vv. 1–9). If you thought that the Levite Jonathan (chaps. 17–18) was a reprobate, then you'll probably conclude that this unnamed Levite was an absolute scoundrel of the basest sort. He spent most of his time partying (19:4, 6, 8, 22); he walked in darkness and jeopardized his life and the lives of those with him (vv. 9–14); he treated his concubine in the most shocking manner, while she was alive and after she was dead; and what he did to her precipitated a civil war in Israel.
To begin with, nobody in Gibeah welcomed the visitors and opened their home to care for them. Since the Levite had plenty of provisions for his party and his animals, he wouldn't have been a burden to anybody, but nobody took them in. Hospitality is one of the sacred laws of the East, and no stranger was to be neglected, but only one man in the city showed any concern, and he was an Ephraimite. He not only took them into his home but also used his own provisions to feed them and their animals.
A concubine was a lawful wife who was guaranteed only food, clothing, and marital privileges (Ex. 21:7–11; Deut. 21:10–14). Any children she bore would be considered legitimate, but because of her second-class status, they wouldn't necessarily share in the family inheritance (Gen. 25:1–6). If a man's wife was barren, he sometimes took a concubine so he could establish a family. Though the law controlled concubinage the Lord did not approve or encourage it, yet you will find several Old Testament men who had concubines, including Abraham, Jacob, Gideon, Saul, David, and Solomon.
God's people are commanded to practice hospitality. It's one of the qualifications for a pastor (1 Tim. 3:2; Titus 1:8). "Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it" (Heb. 13:2 niv).
Iniquity in Gibeah (vv. 22–28). Gibeah had become like Sodom, a city so wicked that God wiped it off the face of the earth (Gen. 19). The men of the city were indulging in immoral practices that were contrary to nature (Rom. 1:24–27) and the laws of God (Lev. 18:22; 20:13; see 1 Cor. 6:9–10). The word "know" in Judges 19:22 means "to have sexual experience with." These sinners were excited because a new man was in town, and they wanted to enjoy him.
This particular concubine was unfaithful to her husband and fled to her father's house in Bethlehem for protection (Lev. 20:10). The longer she was gone, the more her husband missed her; so he traveled to Bethlehem, forgave her, and was reconciled. He and his father-in-law discovered they enjoyed each other's company and spent five days eating, drinking, and making merry. Little did the Levite realize that he really had nothing to be happy about because tragedy was stalking his marriage.
The host courageously and correctly described their desires as wickedness and folly (v. 23) and a vile thing (v. 24), and he tried to prevent them from raping his guest. Like Lot in Sodom, the host offered them his daughter, which shows the low estimate some men in that day had of women and of sexual purity. How a father could offer his own daughter as a sacrifice to the lusts of a mob is difficult to understand. Yet many parents today allow their sons' and daughters' minds and hearts to be violated by what they see and hear in movies, on television, and at rock concerts. Chastity of mind and heart is essential for chastity of the body.
To me, this Levite illustrates the careless attitude of many believers today. They are children of the day, but they act like children of the night (1 Thess. 5:1–8). Judgment is around the corner, but these people think of nothing but enjoying life. When his nation was so far from God, how could this Levite waste his time eating, drinking, and making merry? "Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness" (James 4:9).
Yes, there's "a time to laugh" (Eccl. 3:4), and God wants us to enjoy His gifts (1 Tim. 6:17), but for many Christians, that time is all the time! In too many
Since the Levite was afraid the mob would kill him
Judges 19—20 in a city (Deut. 13:12–18) and using that as the basis for their action.
(20:5) he pacified them by giving them his concubine, and she had to endure gang rape the whole night (v. 25). Our hearts revolt at the thought of a man so insensitive to the feelings of a human being made in the image of God, so indifferent to the sanctity of sex and the responsibility of marriage, and so unconcerned about the laws of God, that he would sacrifice his wife to save his own skin. Was he punishing her for being unfaithful to him? If so, the punishment was far greater than the sin.
Whatever law they were obeying, the tribes were concerned to "put away evil out of the land," a phrase that is found at least nine times in Deuteronomy. The men of Gibeah were evil men and had to be punished before the Lord could be pleased with His people and cleanse His land. But the people of Benjamin wouldn't admit that Gibeah had sinned, nor would they turn over the men who had done the wicked deed.
Some people may have interpreted the stubbornness of Benjamin as an act of patriotism: They were only trying to protect their own citizens. But their refusal to cooperate was definitely an act of rebellion against the Lord. When sin isn't exposed, confessed, and punished, it pollutes society and defiles the land. The wicked men of Gibeah were like a cancerous tumor in the body that had to be cut out. "Your glorying is not good. Do you not know that a little leaven leavens the whole lump?" (1 Cor. 5:6 nkjv).
But it gets worse. Not only did the Levite surrender his wife to the perverted appetites of an ungodly mob, but also he was able to lie down and go to sleep while they were abusing her in the street! How calloused can a man become? And how naive was he to expect that she would be alive the next morning?
Finding her dead on the doorstep, but not feeling guilty about it, he put her corpse on one of the donkeys and made his way home. Then he did a despicable thing: He desecrated and mutilated her corpse by cutting it into twelve parts and sending one part to each of the twelve tribes of Israel. Of course, he wanted to mobilize the support of the tribes and punish the men of Gibeah who had killed his wife, but in fact, he was the one who had let them kill her! Surely there were other ways to call attention to Gibeah's crime.1
The result? The tribe of Benjamin declared war on the rest of the tribes of Israel! The eleven tribes had 400,000 men in their army (Judg. 20:2), while the Benjamites had only 26,000 swordsmen and 700 "chosen men" who were experts with slings (vv. 15–16). But in spite of the terrible odds, it was brother fighting against brother!
When God's people refuse to obey God's Word, the results are always tragic. The spiritual life of a church is crippled and eventually destroyed when the congregation shuts its eyes to sin and will not discipline offenders. There can never be unity among the people of God as long as some of them cover up sin and allow it to infect the body.
Had the Levite gone to Shiloh where the tabernacle stood (18:31), and had he consulted with the high priest, he could have dealt with the matter according to the law of God and avoided causing a great deal of trouble. Once tempers were heated in Israel, however, it was difficult to stop the fire from spreading.
C.Civil war—20—21
The stubbornness of a tribe (20:1–48) The assembly (vv. 1–11). The Levite's gruesome announcement produced the results that he wanted: Leaders and soldiers from the entire nation, except Benjamin (v. 3) and Jabesh-gilead (21:8–9), came together at Mizpah to determine what to do.2 After hearing the Levite's indictment of the men of Gibeah, the people of Israel delivered a verdict and made a vow. The verdict was that the men of Gibeah were guilty and should be handed over to the authorities to be slain (Deut. 13:12–18). The vow was that none of the tribes represented would give their daughters in marriage to the men of Benjamin (Judg. 21:1–7).
The attack (vv. 18–40). The representatives of the eleven tribes went to the tabernacle at Shiloh (18:31; 1 Sam. 1:9)3 and sought the mind of the Lord, either by casting lots (Judg. 20:9) or by the priest using the Urim and Thummim (Ex. 28:30). God gave them permission to do battle, with the tribe of Judah leading the attack. That first day, God allowed the Benjamites to win and kill 22,000 Israelite soldiers.
The eleven tribes wept before the Lord and again sought His will. Note that "the children of Benjamin" in Judges 20:18 becomes "Benjamin my brother" in verse 23. Perhaps this was one reason why God permitted the Israelites to lose that first battle. It gave them an opportunity to reflect on the fact that they were fighting their own flesh and blood. But on the second day of the war, Benjamin won again, this time killing 18,000 men. The situation was very grim. The eleven tribes again sought the face of the Lord, this time with fasting and sacrifices along with their tears. The Lord answered their prayers and not only told them to attack again but also assured them that this time they would win.
The appeal (vv. 12–17). The eleven tribes had agreed "as one man" to attack Gibeah, but first they sent representatives throughout the tribe of Benjamin, calling for the people to confess their wickedness and hand over the guilty men. According to Leviticus 20:13, homosexuals were to be put to death, but that wasn't the crime the tribes were judging. Since the Levite had willingly given his concubine to the men of Gibeah, their sin can hardly be called adultery (Deut. 22:22). The penalty for rape was death, and gang rape would be even more serious (Deut. 22:25–26). Perhaps the tribes were citing the law concerning wicked men
The strategy used on the third day was similar to that which Joshua used at Ai (Josh. 8). Self-confident
Judges 20—21 in the city, women who could become wives to two thirds of the soldiers on the rock. These men had been on the rock for four months (Judg. 20:47), but now they could take their brides and go home. What a price was paid for these wives! But such are "the wages of sin." (See Num. 31:17 and Deut. 20:13–14 for precedents.)
because of two days of victories (Judg. 20:30–31, and note 16:20), the army of Benjamin met the Israelite army, killed about 30 men, but were drawn away from Gibeah and caught in an ambush. Over 25,000 Benjamites were killed on the battlefield, on the highways, or as they fled into the wilderness. Gibeah was taken, its inhabitants were slain, and the city was burned to the ground. In fact, the Israelite army wiped out several other cities in a mopping-up operation.
The elders held another meeting to discuss how they could provide wives for the remaining 200 men. Somebody remembered that many of the virgins from the tribes participated in an annual feast at Shiloh. If the remaining 200 men of Benjamin hid near the place, they could each kidnap a girl and take her home as a wife. The tribes wouldn't be violating their oath because they wouldn't be giving the girls as brides. The girls were being taken. It was a matter of semantics, but they agreed to follow the plan.
At the first census after the exodus from Egypt, there were 35,400 men of war in Benjamin (Num. 1:37), and this increased to 45,600 by the time of the second census (Num. 26:41). During this three-day war, the Benjamites were left with only 600 men stranded on the rock of Rimmon, a fortresslike rock formation near Gibeah. What a price the tribe of Benjamin paid for refusing to obey the law of the Lord!
Thus, the 600 men got their brides, the eleven tribes kept their vow, the citizens of Gibeah were punished, the tribe of Benjamin was taught a lesson, and the twelve tribes of Israel were saved. The 600 men of Benjamin, with their brides, returned to their inheritance, cleaned up the debris, repaired the cities, and started life all over again.
The brokenness of a nation (21:1–25) Once their anger cooled off, the eleven tribes realized that they had just about eliminated a tribe from the nation of Israel, and this made them weep (vv. 2, 15). They offered sacrifices to the Lord, but there's no record that the people humbled themselves, confessed their sin, and sought the help of the Lord. Previously, the Lord had revealed His will to them (20:18, 23, 28), but there's no evidence that they received His word after the battle was over.
But all of this carnage and destruction happened because one Levite didn't have the courage to stand up for what was right and treat his concubine honorably. Once again, as with Jonathan, Micah, and the Danites (Judg. 17–18), the problem started in the home. As goes the home, so goes the nation.
I may be wrong, but I suspect that the Lord wasn't pleased with the people of Benjamin because they still hadn't confessed their sin and admitted they were wrong. The 600 soldiers who were stranded on the rock of Rimmon still weren't seeking God's face. They were simply fleeing from the victorious army. Had somebody suggested that they all meet the Lord at Shiloh and get the matter settled with the Lord, it might have made a difference.
For the fourth time (17:6; 18:1; 19:1), the writer tells us that "there was no king in Israel," and for the second time (17:6), he adds that "every man did that which was right in his own eyes." Today, there is no king in Israel because the nation chose Barabbas instead of Jesus (Luke 23:13–25). They said, "We will not have this man to reign over us" (Luke 19:14). Because there's no king in Israel, people are rebelling against God and doing whatever pleases them; and it will be that way until the King returns and takes His throne on earth.
Instead of getting directions from the Lord, the eleven tribes depended on their own wisdom to solve the problem (James 3:13–18). The 600 men who were left from Benjamin would need wives if they were going to reestablish their tribe, but the eleven tribes had sworn not to give them wives. Where would these wives come from?
But God's people today don't live in the book of Judges; they live in the book of Ruth! It's difficult to believe that the story narrated in the book of Ruth takes place in the time of the judges (Ruth 1:1). The story of Ruth is a love story about a man seeking a bride. It's a redemption story, about a wealthy man willingly paying the price to purchase his beloved bride and make her his very own. It's a harvest story about the Lord of the harvest bringing in the sheaves.
The Israelites solved the problem by killing more of their own people! Nobody had come to the war from Jabesh-gilead, which meant two things: They hadn't participated in the oath, and the city deserved to be punished. It's possible that when the twelve parts of the concubine's body were sent throughout Israel, a warning was issued that any tribe or city that didn't respond and help fight Benjamin would be treated the same way. That's the kind of warning King Saul gave when he used a similar approach (1 Sam. 11:7).
Through faith in Jesus Christ, all of God's people today share in His love. We belong wholly to Him because He redeemed us by His blood when He died for us on the cross. We are laborers together in the harvest. What a wonderful life we have in a world torn apart by sin and selfishness! And what a wonderful privilege we have to share the good news with others!
If that's the case, then the men of Jabesh-gilead knew what was at stake when they remained at home, and the ensuing slaughter of their city was their own fault. The executioners found 400 virgins
In which book are you living—the book of Judges or the book of Ruth?
Judges 21
Notes 1 King Saul used a similar approach to arouse the people to fight the Ammonites, but he cut up a yoke of oxen (1 Sam. 11:1–7). The sin of Gibeah was so terrible that the prophet Hosea referred to it centuries later as an example of great sin (Hos. 9:9 and 10:9). 2 Keep in mind that this event took place early in the period of the judges, at a time when the nation wasn't under foreign oppression. Though they had no central government, the tribes were still united and able to muster troops and wage war together. 3 Some expositors think that they went to the city of Bethel, since "house of God" in the Hebrew is beth-elohim and not bethel. See also 20:26. The tabernacle was moved from place to place. It was first located in Shechem (Josh. 8:30–35), and then was moved to Shiloh (Josh. 18:1 and 22:12; Judg. 18:31). At one time it was at Nob (1 Sam. 21) and also Gibeon (1 Chron. 16:39; 21:29), not to be confused with Gibeah.
definitely a plan to history, because God is in control. As Dr. A. T. Pierson used to say, "History is His story." Events that look to us like accidents are really appointments (Rom. 8:28). As dark as the days were in the time of the judges, God was still on the throne, accomplishing His purposes. This ought to encourage us to trust Him and keep serving Him, no matter how grim the prospects might be in this wicked world.
God gives nations the leaders they deserve I've pointed out several times in these studies that the quality of the character of the judges deteriorated, starting with Gideon. By the time we get to Samson, we see great physical strength wedded to the weakest kind of character. Gideon, Jepthah, and Samson did the work God gave them to do, but they provided no spiritual leadership for the people.
Philosophers have debated for centuries whether or not a bad person can be a good leader. Perhaps the key question is, "What kind of leadership are you talking about?" A general who swears, bullies, lies, and ignores the Word of God, if he's an experienced soldier, can no doubt provide effective leadership for an army, but he won't provide the kind of example that builds character.
CHAPTER THIRTEEN Drawing Some Lessons from the Book of Judges LOOKING BACK AND LOOKING AROUND A
All of God's servants are flawed in some way, but that shouldn't be an excuse for us to sin or to do less than our best. We should all strive to build Christian character and to develop our skills to the glory of God. Dedication is no substitute for careless work, but success in the eyes of people is no substitute for likeness to Jesus Christ. Like David, we should serve the Lord with both integrity and skillfulness (Ps. 78:72).
s we look back at our studies and look around at our world and God's church, we can draw some conclusions about the Christian life and Christian service and make some applications for our own ministries today.
God is looking for servants He's looking for people who are available to hear His Word, receive His power, and do His will. God can use all kinds of men and women. Like Gideon, some of God's servants are weak in themselves but strong in the Lord. Like Barak, some people don't want to fight the enemy alone. All of us are different, but all of us can serve the Lord for His glory.
God graciously forgives and helps us begin again The historical cycle in the book of Judges assures us that God chastens when we disobey and forgives when we repent and confess our sins. It's too bad we don't learn from the failures of others and from our own past failures, but that's one of the occupational hazards of being human.
We must remember that the nation of Israel was in a special covenant relationship with God. He promised to bless them if they obeyed His law and chasten them if they disobeyed. Nowhere in the New Testament has God promised to make His people's lives today easy and comfortable if they obey the Lord. Jesus lived a perfect life on earth, yet He suffered as no one has ever suffered, and we're called to be like Jesus. Paul was a man devoted to the Lord, yet he experienced innumerable trials.
If God calls you to serve Him, it's not primarily because of your abilities and talents. He often calls people who seem to have no leadership qualities at all. He calls you because you are yielded to Him and available to do His will. Don't look at yourself; don't look only at the challenge; look to the Lord.
God rules and overrules in history The book of Judges makes it clear that God can work in and through all nations, Gentiles as well as Jews. God has "determined the times before appointed and the bounds of their habitation" (Acts 17:26). He's the God of both history and geography. He can use Gentile nations to chasten His own people Israel. He can put one ruler up and bring down another.
If we obey the Lord just to get things from Him or to escape from trials, then our relationship to Him isn't very loving. It's more of a "contract" relationship: we'll obey Him if He'll give us what we want. Jesus dealt with this selfish attitude in His parable of the laborers (Matt. 20:1–16), which was given in answer to Peter's question, "What shall we have therefore?" (Matt. 19:27)
While there may not be an obvious pattern to history, although historians may search for it, there is
We should obey the Lord because we love Him. Sometimes obeying Him will lead us into trials, but He
Judges churches have the idea they must imitate the world in order to reach the world. And they are wrong!
will see us through. We need to be like the three Jews who faced the fiery furnace: "Our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O King. But if not, let it be known to you, O King, that we do not serve your gods, nor will we worship the golden image which you have set up" (Dan. 3:17–18 nkjv).
When Israel adopted the lifestyle of the pagan nations around them, they weakened their own nation. When Israel turned to idols, God turned from blessing them. Nations don't decay and collapse because of the people who peddle pornography or narcotics, but because of Christians who are no longer salt and light. God expects sinners to act like sinners, though He disapproves of what they do, but He doesn't expect saints to act like sinners. Compromising Christians not only hurt themselves and their families and churches, but also contribute to the decay of the whole nation.
God's Word stands despite people's unfaithfulness The judges accomplished what they did because they believed the Word of God (Heb. 11:32–34). Sometimes their faith was weak and imperfect, but God honored their trust and glorified His name through them. But even when the leaders and the people disobeyed Him, their unbelief and disobedience didn't cancel the Word of God.
God doesn't tell the whole story all at once We know a good deal about Deborah, Gideon, Jepthah, and Samson, but we don't know much about Shamgar, Tola, and Jair. God hasn't seen fit to put into His Word all the works of all of His servants, yet these people played important roles in accomplishing His purposes.
God's Word never fails. If we obey it, He is faithful to bless us, keep His promises, and accomplish His purposes. If we disobey His will, He is faithful to chasten us and bring us back to the place of submission. The Word doesn't change and God's character doesn't change.
The people of God may never recognize the work you do for the Lord. You may be a Tola, an Ibzan, or an Elon. Don't be discouraged! God keeps the records and will one day reward you for your faithful service. It's not important that other people see what you do and compliment you on it. It is important that we serve the Lord and seek to please Him.
As His children, we live on promises and not explanations. God doesn't have to explain to us what He's doing or why He's doing it that way. He will always give His servants just the promises they need to get the job done.
God uses human government to accomplish His will There was "no king in Israel," but God was still able to work. Even when there was a king in Israel, it was no guarantee that the people would obey God. Government is important, and God established government; but rulers, senates or parliaments can't limit God.
There's another caution here: Don't be too quick to judge what other people are doing, and don't get the idea that you're the only one faithfully serving the Lord. During the period of the judges, different people were serving God in different places, and not all of them knew all that was going on. So it is with the work of God today. In spite of the excellent news coverage in the Christian world, we don't always know what God is doing in and through His servants in various parts of the globe. When we feel discouraged, perhaps we'd be encouraged if we knew the whole story.
According to Romans 13, God instituted human government for our good, and it's our responsibility to respect and obey it. We may not respect the people in office, but we must respect the office. God has accomplished His purposes with His people in different kinds of political systems, including monarchies and dictatorships. We mustn't think that He needs a democracy or a constitutional monarchy in order to accomplish His will. God is sovereign!
"Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God" (1 Cor. 4:5).
Regardless of the form of government a nation has, Proverbs 14:34 still applies: "Righteousness exalts a nation, but sin is a reproach to any people" (nkjv).
God still blesses those who live by faith It has well been said that faith is not believing in spite of evidence (that's superstition) but obeying in spite of consequence. I might add that it also means obeying God no matter what we see around us or ahead of us or how we feel within us. Faith doesn't depend on our emotions (Gideon was frightened much of the time, and Samson felt he still had his old power) or our understanding of the situation. Faith takes God at His word and does what He tells us to do.
When God's people are unspiritual, the nations decay Apostasy and anarchy go together. We're the light of the world and the salt of the earth (Matt. 5:13–16), and God wants us to exert a positive influence on society. When the church ceases to be a holy people, obedient to the Lord, the salt loses its taste and the light goes under a bushel. G. Campbell Morgan said that the church did the most for the world when the church was the least like the world. Today, many
You can't serve God without faith, because "without faith it is impossible to please him" (Heb. 11:6). "Whatsoever is not of faith is sin" (Rom. 14:23). If we
Judges keep in mind that 2 Samuel is the book of God's king, and David takes the throne and brings order and peace to the land. When the outlook is grim, just remind yourself that God hasn't finished the story yet.
wait until we have perfect faith, we'll never do much for the Lord. He honors even weak faith and seeks to make it stronger. Exercising faith is like exercising muscles: The more you exercise, the stronger the muscles become.
A friend of mine who's involved in professional basketball likes to watch videos of his team's winning games. Even during the tightest moments of the game, he can relax in front of the TV set because he already knows how it's going to end.
God's story isn't finished yet I must confess that I occasionally felt depressed as I wrote this book. One day I said to my wife, "I'll be glad when Be Available is finished. There just isn't much good news in the book of Judges!"
There are days when God's people look at a chaotic world, a nation given to greed and violence, and a church weak and divided, and they wonder whether it's worth it all to walk with God and do His will. When that happens, remind yourself that God's people know how it's going to end! The book of Judges isn't the last installment; the book of Revelation is! And God assures us that righteousness will triumph, evil will be judged, and faith will be rewarded.
But the book of Judges isn't the end of the story! In fact, the book begins with the words "now it came to pass," which is a strange way to begin a book. In the Hebrew, it reads "and it was." If I started a book with the phrase "and it was," the editors would send the manuscript back to me and tell me to brush up on my syntax.
No Christian can do everything, but every Christian can do something, and God will put all these "somethings" together to get His work done in this world.
But there are eight Old Testament books that begin with "and it was": Joshua, Judges, Ruth, 1 and 2 Samuel, Esther, Ezekiel, and Jonah. Why? Because they're all part of the continuing story that God is writing! The end of the book of Joshua doesn't end the work of God in this world, for the book of Judges begins with "and it was." The story goes on! God is still working!
You never can tell what God has planned for you, so be available!
After all, one of these days, you'll have to be accountable, and you'll want to be ready.
If the book of Judges is the book of no king, just
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
OUTLINE Key theme: God providentially guides and blesses
CONTENTS
Ruth 1 478 You Can't Run Away
all who trust Him Key verse: Ruth 2:12
Ruth 2 482 The Greatest of These
I. SORROW: RUTH WEEPING (1)
Ruth 3 485 The Midnight Meeting
A. Naomi tries to run from her problems—
1:1–5 B. Naomi tries to cover up her mistakes—
Ruth 4 489 Love Finds a Way
1:6–18 C. Naomi gets bitter against God—1:19–22
Reflections on Ruth 492
II. SERVICE: RUTH WORKING (2)
A. A new beginning—faith—2:1–3 B. A new friend—love—2:4–16 C. A new attitude—hope—2:17–23
III. SUBMISSION: RUTH WAITING (3)
A. Ruth presents herself to Boaz—3:17 B. Ruth is accepted by Boaz—3:8–15 C. Ruth waits for Boaz to act—3:16–18
IV. SATISFACTION: RUTH WEDDING (4)
A. Boaz redeems Ruth—4:1–10 B. The people bless Ruth—4:11–12 C. God gives Boaz and Ruth a son—4:13–22
Ruth 1
(Gal. 6:7); but God was producing the fruit of the Spirit in the lives of Ruth and Naomi. Today, the Lord is seeking a harvest and calls us to share in His labors (John 4:34–48). The harvest today is white and ready, but the laborers are still few (Luke 10:2).
CHAPTER ONE Ruth 1 YOU CAN'T RUN AWAY
The place. How strange that there should be a famine in Bethlehem, which means "house of bread"! In the Old Testament, a famine was often an evidence of God's discipline because His people had sinned against Him (Lev. 26:18–20; Deut. 28:15, 23–24). During the time of the judges, Israel repeatedly turned from God and worshipped the idols of the heathen nations around them, and God had to discipline them (Judg. 2:10–19). The godly had to suffer because of the ungodly, even in Bethlehem.
(In which a family makes a bad decision and exchanges one famine for three funerals) T he efforts which we make to escape from our destiny only serve to lead us into it."
The American essayist Ralph Waldo Emerson wrote that in his book The Conduct of Life, and it's just as true today as when the book was published back in 1860. Because God gave us freedom of choice, we can ignore the will of God, argue with it, disobey it, even fight against it. But in the end, the will of God shall prevail, because "the counsel of the Lord stands forever" (Ps. 33:11) and "He does according to His will in the army of heaven and among the inhabitants of the earth" (Dan. 4:35 nkjv).
I. Sorrow: Ruth weeping (1) A.Naomi tries to run from her problems—1:1–5
The decision. When trouble comes to our lives, we can do one of three things: endure it, escape it, or enlist it. If we only endure our trials, then trials become our master, and we have a tendency to become hard and bitter. If we try to escape our trials, then we will probably miss the purposes God wants to achieve in our lives. But if we learn to enlist our trials, they will become our servants instead of our masters and work for us; and God will work all things together for our good and His glory (Rom. 8:28).
The patriarch Job asked, "Who has hardened himself against Him and prospered?" (Job 9:4 nkjv). Job knew the answer and so do we: nobody. If we obey God's will, everything in life holds together; but if we disobey, everything starts to fall apart. Nowhere in the Bible is this truth better illustrated than in the experiences of Elimelech and his wife Naomi.
Elimelech made the wrong decision when he decided to leave home. What made this decision so wrong?
We see in this chapter three mistakes that we must avoid as we deal with the problems and trials of life.
He walked by sight and not by faith. Abraham made the same mistake when he encountered a famine in the land of promise (Gen. 12:10ff.). Instead of waiting for God to tell him what to do next, he fled to Egypt and got into trouble. No matter how difficult our circumstances may be, the safest and best place is in the will of God. It's easy to say with David, "O that I had wings like a dove! I would fly away and be at rest" (Ps. 55:6). But it's wiser to claim the promise of Isaiah 40:31 and wait on the Lord for "wings like eagles" and by faith soar above the storms of life. You can't run away from your problems.
Unbelief: trying to run from our problems (1:1–5) The time. Life was not easy in those days; for during the period of the judges, "there was no king in Israel; but every man did what was right in his own eyes" (Judg. 17:6; and see 18:11; 19:1; 21:25). The book of Judges is the story of Israel at one of its lowest points in history—it's a record of division, cruelty, apostasy, civil war, and national disgrace. Spiritually, our lives resemble elements of the book of Judges, for there is no king in Israel, and there will not be until Jesus returns. Like Israel in the past, many of God's people today are living in unbelief and disobedience and are not enjoying the blessings of God.
How do you walk by faith? By claiming the promises of God and obeying the Word of God, in spite of what you see, how you feel, or what may happen. It means committing yourself to the Lord and relying wholly on Him to meet the need. When we live by faith, it glorifies God, witnesses to a lost world, and builds Christian character into our lives. God has ordained that "the righteous will live by his faith" (Hab. 2:4; Rom. 1:17; Gal. 3:11; Heb. 10:38; 2 Cor. 5:7); and when we refuse to trust Him, we are calling God a liar and dishonoring Him.
It seems incredible that this beautiful love story should take place at such a calamitous period in the nation's history, but is this not true today? Today we experience national and international perplexities, moral decay, and difficulties of every kind, and yet God loves this lost world and is seeking for a bride. In spite of alarms in the headlines and dangers on the streets, we can be sure that God still loves the world and wants to save lost sinners. When you know Jesus Christ as Savior and Lord, no matter how tough the times may be, you are part of a beautiful love story.
There is a wisdom of this world that leads to folly and sorrow, and there is a wisdom from God that seems folly to the world but that leads to blessing (1 Cor. 3:18–20; James 3:13–18). "Woe unto them that are wise in their own eyes, and prudent in their own sight!" (Isa. 5:21 kjv)
But the book of Ruth is a harvest story as well as a love story. During this dark time in Israel's history, God was seeking a bride and reaping a harvest. To be sure, Israel was reaping the harvest of their disobedience
He majored on the physical and not the spiritual. A husband and father certainly wants to provide
Ruth 1
Chambers. "A man has to learn 'the plague of his own heart' before his own problems can be solved" (The Shadow of an Agony, 76).
for his wife and family, but he must not do it at the expense of losing the blessing of God. When Satan met Jesus in the wilderness, his first temptation was to suggest that Christ satisfy His hunger rather than please His Father (Matt. 4:1–4; see John 4:34). One of the devil's pet lies is: "You do have to live!" But it is in God that "we live and move and have our being" (Acts 17:28 niv), and He is able to take care of us. David's witness is worth considering: "I have been young, and now I am old; yet I have not seen the righteous forsaken, or his descendants begging bread" (Ps. 37:25 nkjv). As Paul faced a threatening future, he testified, "But none of these things move me, neither count I my life dear unto myself" (Acts 20:24 kjv). In times of difficulty, if we die to self and put God's will first (Matt. 6:33), we can be sure that He will either take us out of the trouble or bring us through.
B.Naomi tries to cover up her mistakes—1:6–18
Deception: trying to hide our mistakes (1:6–18) We need to consider the three testimonies that are in this section.
The testimony of Naomi (vv. 6–15). God visited His faithful people in Bethlehem, but not His disobedient daughter in Moab. Naomi heard the report that the famine had ended, and when she heard the good news, she decided to return home. There is always "bread enough and to spare" when you are in the Father's will (Luke 15:17). How sad it is when people only hear about God's blessing, but never experience it, because they are not in the place where God can bless them.
He honored the enemy and not the Lord. By going fifty miles to the neighboring land of Moab, Elimelech and his family abandoned God's land and God's people for the land and people of the enemy. The Moabites were descendants of Lot from his incestuous union with his firstborn daughter (Gen. 19:30–38), and they were the Jews' enemies because of the way they had treated Israel during their pilgrim journey from Egypt to Canaan (Deut. 23:3–6; Num. 22—25). During the time of the judges, Moab had invaded Israel and ruled over the people for eighteen years (Judg. 3:12–14); so why should Elimelech turn to them for help? They were a proud people (Isa. 16:6) whom God disdained. "Moab is My washpot," said the Lord (Ps. 60:8 kjv), a picture of a humiliated nation washing the feet of the conquering soldiers.
Many years ago, I was in a prayer meeting with a number of Youth for Christ leaders, among them Jacob Stam, brother of John Stam who, with his wife Betty, was martyred in China in 1934. We had been asking God to bless this ministry and that project, and I suppose the word "bless" was used scores of times as we prayed. Then Jacob Stam prayed, "Lord, we've asked you to bless all these things; but, please, Lord, make us blessable." Had Naomi been in that meeting, she would have had to confess, "Lord, I'm not blessable."
Whenever we have disobeyed the Lord and departed from His will, we must confess our sin and return to the place of blessing. Abraham had to leave Egypt and go back to the altar he had abandoned (Gen. 13:1–4), and Jacob had to go back to Bethel (35:1). The repeated plea of the prophets to God's people was that they turn from their sins and return to the Lord. "Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return to the Lord, and he will have compassion on him; and to our God, for he will abundantly pardon" (Isa. 55:7).
The consequences. The name Elimelech means "my God is king." But the Lord was not king in Elimelech's life, for he left God completely out of his decisions. He made a decision out of God's will when he went to Moab, and this led to another bad decision when his two sons married women of Moab. Mahlon married Ruth (Ruth 4:10), and Chilion married Orpah. Jews were forbidden to marry Gentile women, especially those from Ammon and Moab (Deut. 7:1–11; 23:3–6; Neh. 13:1–3; Ezra 9:1–4). It was the Moabite women in Moses' day who seduced the Jewish men into immorality and idolatry, and as a result, 24,000 people died (Num. 25). Elimelech and his family had fled Judah to escape death, but the three men met death just the same. The family had planned only to "sojourn" temporarily in Moab, but they remained for ten years (Ruth 1:4). At the end of that decade of disobedience, all that remained were three lonely widows and three Jewish graves in a heathen land. Everything else was gone (v. 21). Such is the sad consequence of unbelief. We can't run away from our problems. We can't avoid taking with us the basic cause of most of our problems, which is an unbelieving and disobedient heart. "The majority of us begin with the bigger problems outside and forget the one inside," wrote Oswald
Naomi's decision was right, but her motive was wrong. She was still interested primarily in food, not in fellowship with God. You don't hear her confessing her sins to God and asking Him to forgive her. She was returning to her land but not to her Lord.
But something else was wrong in the way Naomi handled this decision: She did not want her two daughters-in-law to go with her. If it was right for Naomi to go to Bethlehem, where the true and living God was worshipped, then it was right for Orpah and Ruth to accompany her. Naomi should have said to them what Moses said to his father-in-law, "Come thou with us, and we will do thee good; for the Lord has spoken good concerning Israel" (Num. 10:29 kjv). Instead, Naomi tried to influence the two women to go back to their families and their false gods.
Why would a believing Jewess, a daughter of Abraham, encourage two pagan women to worship false gods? I may be wrong, but I get the impression that Naomi didn't want to take Orpah and Ruth to Bethlehem because they were living proof that she and
Ruth 1
In spite of the bad example of her disobedient in-laws, Ruth had come to know the true and living God, and she wanted to be with His people and dwell in His land.
her husband had permitted their two sons to marry women from outside the covenant nation. In other words, Naomi was trying to cover up her disobedience. If she returned to Bethlehem alone, nobody would know that the family had broken the law of Moses.
Ruth's conversion is evidence of the sovereign grace of God, for the only way sinners can be saved is by grace (Eph. 2:8–10). Everything within her and around her presented obstacles to her faith, and yet she trusted the God of Israel. Her background was against her, for she was from Moab where they worshipped the god Chemosh (Num. 21:29; 1 Kings 11:7, 33), who accepted human sacrifices (2 Kings 3:26–27) and encouraged immorality (Num. 25). Her circumstances were against her and could have made her bitter against the God of Israel. First, her father-in-law died, and then her husband and her brother-in-law, and she was left a widow without any support. If this is the way Jehovah God treats His people, why follow Him?
"He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy" (Prov. 28:13 nkjv). When we try to cover our sins, it's proof that we really haven't faced them honestly and judged them according to God's Word. True repentance involves honest confession and a brokenness within. "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise" (Ps. 51:17). Instead of brokenness, Naomi had bitterness.
The tragedy is that Naomi did not present the God of Israel in a positive way. In Ruth 1:13, she suggests that God was to blame for the sorrow and pain the three women had experienced. "It is more bitter for me than for you, because the Lord's hand has gone out against me!" (v. 13 niv). In other words, "I'm to blame for all our trials, so why remain with me? Who knows what the Lord may do to me next?" Had Naomi been walking with the Lord, she could have won Orpah to the faith and brought two trophies of grace home to Bethlehem.
Ruth dearly loved her mother-in-law, but even Naomi was against her, for she urged Ruth to return to her family and her gods in Moab. Since Elimelech and Mahlon were now dead, Ruth was technically under the guardianship of Naomi, and she should have obeyed her mother-in-law's counsel. But God intervened and graciously saved Ruth in spite of all these obstacles. "Not by works of righteousness which we have done, but according to His mercy He saved us" (Titus 3:5 nkjv). God delights in showing mercy (Mic. 7:18), and often He shows His mercy to the least likely people in the least likely places. This is the sovereign grace of the God "who will have all men to be saved, and to come unto the knowledge of the truth" (1 Tim. 2:4 kjv). Ruth's statement in Ruth 1:16–17 is one of the most magnificent confessions found anywhere in Scripture. First, she confessed her love for Naomi and her desire to stay with her mother-in-law even unto death. Then she confessed her faith in the true and living God and her decision to worship Him alone. She was willing to forsake father and mother (2:11) in order to cleave to Naomi and the God of her people. Ruth was steadfastly "determined" to accompany Naomi (1:18) and live in Bethlehem with God's covenant people.
The testimony of Orpah (vv. 11–14). The two daughters-in-law started off with Naomi (v. 7), but she stopped them and urged them not to accompany her. She even prayed for them (vv. 8–9) that the Lord would be kind to them and find them new husbands and give them rest after all their sorrow. But of what value are the prayers of a backslidden believer (Ps. 66:18)? Three times Naomi told Orpah and Ruth to return (Ruth 1:8, 11–12).
When she saw them hesitating, Naomi began to reason with them. "I'm too old to have another husband and bear another family," she said. "And even if I could bear more sons, do you want to waste these next years waiting for them to grow up? You could be in your mother's house, with your family, enjoying life."
Orpah was the weaker of the two sisters-in-law. She started to Bethlehem with Naomi, kissed her, and wept with her, yet she would not stay with her. She was "not far from the kingdom" (Mark 12:34 niv), but she made the wrong decision and turned back. Orpah kissed her mother-in-law, but we wonder whether her heart was really in it, for her decision proved that her heart was back home where she hoped to find a husband. Orpah left the scene and is never mentioned again in the Scriptures.
But there was a divine law that said, "An Ammonite or Moabite shall not enter the congregation of the Lord; even to the tenth generation none of his descendants shall enter the congregation of the Lord forever" (Deut. 23:3 nkjv). This meant permanent exclusion. How then could Ruth enter into the congregation of the Lord? By trusting God's grace and throwing herself completely on His mercy. Law excludes us from God's family, but grace includes us if we put our faith in Christ.
The testimony of Ruth (vv. 15–18). Naomi was trying to cover up; Orpah had given up, but Ruth was prepared to stand up! She refused to listen to her mother-in-law's pleas or follow her sister-in-law's bad example. Why? Because she had come to trust in the God of Israel (2:12). She had experienced trials and disappointments, but instead of blaming God, she had trusted Him and was not ashamed to confess her faith.
When you read the genealogy of Jesus Christ in Matthew 4, you find the names of five women, four of whom have very questionable credentials: Tamar committed incest with her father-in-law (Gen. 38:3); Rahab was a Gentile harlot (Josh. 2:5); Ruth was an
Ruth 1
(Ruth 1:21). Is this Naomi's confession of sin, her admission that she and her family had sinned in going to Moab? Is she hinting that they deserved all that they had suffered? Twice Naomi called God "the Almighty," which is the Hebrew name El Shaddai, "the All-powerful One" (vv. 20–21). It's one thing to know God's name and quite something else to trust that name and allow God to work in the difficult situations of life. "And those who know Your name will put their trust in You; for You, Lord, have not forsaken those who seek You" (Ps. 9:10 nkjv). Naomi knew the name but did not exercise the faith.
outcast Gentile Moabitess (Ruth 1:5); and "the wife of Uriah" was an adulteress (2 Sam. 11:6). How did they ever become a part of the family of the Messiah? Through the sovereign grace and mercy of God! God is "long-suffering toward us, not willing that any should perish but that all should come to repentance" (2 Peter 3:9 nkjv). (Mary is the fifth woman in the genealogy, and she was included because of God's grace and her faith. See Luke 1:26–56.)
Bitterness: blaming God for our trials (1:19–22) The two widows probably visited the three graves of their loved ones for the last time before leaving Moab. Then they committed themselves to the Lord and set out to begin a new life. It would be interesting to know what Naomi and Ruth talked about as they journeyed from Moab to Bethlehem. Did Naomi give her daughter-in-law some basic instruction in the law of Moses? Did Ruth ask questions about the Jewish faith, the Jewish people, and her new home in Bethlehem? We wonder what kind of answers Naomi would have given since she was a bitter woman with a faltering faith in the God of Israel.
But was Naomi really that poor and empty? Or was she simply exaggerating her situation because she was weary of body and bitter of soul? Just think of the resources she had that should have encouraged her.
C.Naomi gets bitter against God—1:19–22
For one thing, she had life, and this in itself is a precious gift from God—a gift we too often take for granted. Naomi left three graves back in Moab, but God in His goodness had kept her alive and brought her back to Bethlehem. "Fear not that your life shall come to an end," said John Henry Newman, "but rather that it shall never have a beginning." Naomi thought that life had ended for her, but her trials were really a new beginning. Naomi's faith and hope were about to die, but God had other plans for her!
Naomi had been away from home for ten years, and the women of the town were shocked when they saw her. (In v. 19, the pronoun of "they said" is feminine.) Their question "Is this Naomi?" suggests both surprise and bewilderment. The name Naomi means "pleasant," but she was not living up to her name. She was not the Naomi whom they had known a decade before. Her ten difficult years in Moab, and the sorrows they had brought, had taken their toll on Naomi's appearance and personality. Instead of making her better, the trials of life had made her bitter, which is the meaning of the word mara.
Naomi not only had life, but she also had opportunity. She was surrounded by friends, all of whom wanted the very best for her. At first, her sorrow and bitterness isolated her from the community, but gradually that changed. Instead of sitting looking gloomily at a wall, she finally decided to look out the window, and then she got up and opened the door! When the night is the darkest, if we look up, we can still see the stars.
One of Naomi's richest resources was her daughter-in-law Ruth. In fact, it is Ruth whom God used and blessed throughout the rest of this book, for Ruth was a woman who trusted God and was totally committed to Him. Naomi soon learned that God's hand of blessing was on this young woman and that He would accomplish great things through her obedience.
We can't control the circumstances of life, but we can control how we respond to them. That's what faith is all about, daring to believe that God is working everything for our good even when we don't feel like it or see it happening. "In everything give thanks" (1 Thess. 5:18) isn't always easy to obey, but obeying this command is the best antidote against a bitter and critical spirit. The Scottish preacher George H. Morrison said, "Nine-tenths of our unhappiness is selfishness, and is an insult cast in the face of God." Because Naomi was imprisoned by selfishness, she was bitter against God.
But most of all, Naomi still had Jehovah, the God of Israel. The Lord is mentioned about twenty-five times in this brief book, for He is the Chief Actor in this drama whether Naomi realized it or not. "I firmly believe in Divine Providence," said President Woodrow Wilson. "Without it, I think I should go crazy. Without God the world would be a maze without a clue." When we fear God, we need not fear anything else. On his deathbed, John Wesley said, "Best of all, God is with us!" God is not only with us, but He is also for us; and "if God be for us, who can be against us?" (Rom. 8:31).
To begin with, she accused the Lord of dealing very bitterly with her (Ruth 1:20). She had left Bethlehem with a husband and two sons and had come home without them. She had gone to Moab possessing the necessities of life, but now she had returned home having nothing. She was a woman with empty hands, an empty home, and an empty heart. Because she didn't surrender to the Lord and accept His loving chastening, she did not experience "the peaceful fruit of righteousness" (Heb. 12:11).
It was barley harvest when the two widows arrived in Bethlehem, a time when the community expressed joy and praise to God for His goodness. It was spring, a time of new life and new beginning. Alexander Whyte often told his Edinburgh congregation that the victorious Christian life is "a series of new beginnings,"
Not only had the Lord dealt bitterly with her, but He had also testified against her in these afflictions
Ruth 1—2 many of whom were poor, and He told the people to care for them (Ex. 22:22–24; see Isa. 10:1–2). Ruth was not only a poor widow, but she was also an alien. Therefore, she had every right to look to God for His help and provision. "He defends the cause of the fatherless and the widow, and loves the alien, giving him food and clothing" (Deut. 10:18 niv).
and he was right. Naomi was about to make a new beginning, for with God, it's never too late to start over again.
Are you trusting God for your new beginning? After all, with God at your side, your resources are far greater than your burdens.
Stop staring at the wall and, by faith, get up and open the door to a brand-new tomorrow.
To live by faith means to take God at His word and then act upon it, for "faith without works is dead" (James 2:20 nkjv). Since Ruth believed that God loved her and would provide for her, she set out to find a field in which she could glean. This was completely an act of faith because, being a stranger, she didn't know who owned the various parcels of ground that made up the fields. There were boundary markers for each parcel, but no fences or family name signs as seen on our farms today. Furthermore, as a woman and an outsider, she was especially vulnerable; and she had to be careful where she went.
CHAPTER TWO Ruth 2 THE GREATEST OF THESE
(In which Boaz is surprised by love, and Ruth is overwhelmed by grace) B efore God changes our circumstances, He wants to change our hearts. If our circumstances change for the better, but we remain the same, then we will become worse. God's purpose in providence is not to make us comfortable, but to make us conformable, "conformed to the image of His Son" (Rom. 8:29). Christlike character is the divine goal for each of His children.
It is here that Boaz enters the story (Ruth 2:1, 3), a relative of Elimelech who was "a man of standing" (niv) in the community. His name means "in him is strength." By the providence of God, Ruth gleaned in the portion of the field that belonged to Boaz. The record says Ruth "happened" to come to this portion of the field, but it was no accident. Her steps were guided by the Lord. "I being in the way, the Lord led me" (Gen. 24:27 kjv).
Naomi was bitter against God, but Ruth was willing for God to have His way in her life, so God began His gracious work with Ruth. Ruth would influence Naomi, and then God would bring to pass a wonderful work that would eventually bring the Son of God into the world. Ruth and Naomi had no idea that they were part of an eternal plan that would fulfill God's promise to Abraham that his seed would bring blessing to the whole world (Gen. 12:1–3). Ruth's story begins with the death of a husband, but it will end with the birth of a baby. Her tears will be turned into triumph.
God's providential working in our lives is both a delight and a mystery. God is constantly working with us (Mark 16:20), in us (Phil. 2:12–13), and for us (Rom. 8:28) and accomplishing His gracious purposes. We pray, we seek His will, and we make decisions (and sometimes make mistakes); but it is God who orders events and guides His willing children. In a spectacular vision, the prophet Ezekiel saw the providential workings of God depicted by a throne set on a "firmament" that was moved here and there by "wheels within wheels" (Ezek. 1). You can't explain it, but thank God you can believe it and rely on it!
If we want God to work in our lives and circumstances and accomplish His gracious purposes, then there are certain conditions that we must meet. These conditions are illustrated in Ruth's experiences in this chapter.
II. Service: Ruth working (2) A.A new beginning—faith—2:1–3 B.A new friend—love—2:4–16
We must live by the grace of God. (2:4–16) When Ruth set out that morning to glean in the fields, she was looking for someone who would show her grace (v. 2, and see vv. 10 and 13). Grace is favor bestowed on someone who doesn't deserve it and can't earn it. As a woman, a poor widow, and an alien, Ruth could have no claims on anyone. She was at the lowest rung of the social ladder.
We must live by faith in the Lord (2:1–3) A Latin proverb says, "Providence assists not the idle." Since Ruth was not the kind of woman who could long remain idle, she asked Naomi's permission to glean in the fields so they would have food to eat. This was a step of faith on Ruth's part, based on God's commandment in the law (Lev. 19:9–10; 23:22; Deut. 24:19–22). Whenever they reaped a harvest, God's people were to consider the poor and leave gleanings for them. After all, God gave the harvest; and He had every right to tell the people how to use it.
The channel of that grace was Boaz. How good it is to know that God has good people living in bad times! If you knew only the record in the book of Judges, you might conclude that the righteous had perished from the earth (Ps. 12:1–2; Isa. 57:1; 1 Kings 19:10; Mic. 7:2). But there were still people like Boaz who knew the Lord and sought to obey His will. Boaz was concerned about his workers and wanted them to enjoy the blessing of the Lord (Ruth 2:4).
The existence of this law was proof of God's concern for the poor among His people. The nation was instructed to treat the poor with equity (Ex. 23:3, 6; Lev. 19:15; Prov. 22:22–23) and with generosity (Lev. 19:9–10). God was also concerned for the widows,
No sooner had Boaz greeted his workers than his
Ruth 2 called, "Hello, Warren! Hello, Betty and Judy! I'll tell my guards to take care of you!" If that had happened, everybody would have been duly impressed with our importance and perhaps asked for our autographs. Imagine, here are three American citizens to whom the Queen speaks personally!
eye caught the presence of a stranger in the field, and a lovely stranger at that. I get the impression that when he saw her, it was love at first sight; for from that point on, Boaz focuses his interest on Ruth and not on the harvest. Though an alien, Ruth was an eligible young woman whom the young men of the town would notice (3:10). Ruth 2:11 indicates that Boaz had already heard about Ruth, but now he was about to meet her personally.
Queen Elizabeth has never spoken to me, and probably never will; but Almighty God has spoken to me in Jesus Christ and through His Word! "God … has in these last days spoken to us by His Son" (Heb. 1:1–2 nkjv). In spite of all that a world of sinners has done to the Lord, He still speaks to us in His grace. He not only speaks the word of salvation, but He also gives us the guidance we need for everyday life. Just as Boaz instructed Ruth, so the Lord also shares His Word of wisdom to direct our daily lives. He is the "Lord of the harvest" and assigns to us our place in His field.
Again, we marvel at the overruling providence of God. The Lord led Ruth to the field of Boaz and then led Boaz to visit his field while Ruth was there. When Boaz arrived, Ruth might have been resting in the shelter house that Boaz provided for his workers; or she might have grown weary and gone home to Naomi. When we commit our lives to the Lord, what happens to us happens by way of appointment and not by accident. Ruth was still a poor widow and an alien, but God was about to create a new relationship that would completely alter her circumstances.
(3) Boaz promised to protect Ruth and provide for her needs (vv. 9, 14–16). Boaz called Ruth "my daughter" because she was younger than he (see 3:10), but it was also a term of endearment. He would treat her like a member of his family. (This is what David did for Mephibosheth. See 2 Sam. 9.) Boaz instructed his young men to protect her and the young women to work with her. She was to walk with the female servants who followed immediately after the reapers. In other words, Ruth had first chance at the best of the gleanings! Boaz even instructed his workers to allow her to glean among the sheaves and told them to deliberately drop some of the harvest so she could pick it up. If she was hungry or thirsty, she could refresh herself with his workers. In fact, Boaz ate with her and personally handed her the food! (Ruth 2:14)
Bible students have seen in Boaz a picture of our Lord Jesus Christ in His relationship to His bride, the church. Like Ruth, the lost sinner is outside the covenant family of God, bankrupt, with no claim on God's mercy. But God took the initiative and provided a way for us to enter His family through faith in Jesus Christ. (See Eph. 2:10–22.) I will have more to say about this relationship when we get to the next chapter and we consider the "kinsman redeemer."
Now let's notice the evidences of God's grace in the way Boaz related to Ruth:
(1) Boaz took the initiative (v. 8). Grace means that God makes the first move to come to our aid, not because we deserve anything, but because He loves us and wants us for Himself. "We love, because He first loved us" (1 John 4:19 nkjv). God took the initiative in salvation when we were spiritually dead (Eph. 2:1–10), without strength (Rom. 5:6), sinners (5:8), and His enemies (5:10). Salvation was not an afterthought of God but that which He planned from eternity. We have every reason to believe Boaz loved Ruth and therefore took the first steps to meet her needs.
What a picture of the grace of God! The master became like the servants that he might show his love to a foreigner. Ruth had no idea that Boaz had commanded his workers to be generous to her, but she believed his word and found that her needs were met. Jesus Christ came to this earth as a servant (Phil. 2:1–11) that He might save us and make us a part of His family. He has shared with us the riches of His mercy and love (Eph. 2:4), the riches of His grace (v. 7), the riches of His wisdom and knowledge (Rom. 11:33), His riches in glory (Phil. 4:19), and yes, His "unsearchable riches" (Eph. 3:8 niv). We, undeserving "foreigners," are members of the family of God and have all of His inheritance at our disposal.
(2) Boaz spoke to Ruth (v. 8). It was he who first spoke to her, for she would not have dared to speak to a man, especially one who was a stranger and "the lord of the harvest." What right did a widow and an alien have to address a great man like Boaz? Yet he interrupted his conversation with his foreman to speak to a poor stranger gleaning in his field.
(4) Boaz encouraged Ruth (vv. 10–13). Ruth's response to Boaz was one of humility and gratitude. She acknowledged her own unworthiness and accepted his grace. She believed his promises and rejoiced in them. There was no need for Ruth to worry, for the wealthy lord of the harvest would care for her and Naomi. How did she know he would care for her? He gave her his promise, and she knew he could be trusted.
Several years ago, my wife, younger daughter, and I visited Great Britain and found ourselves in Lichfield, where we learned that Queen Elizabeth was coming to dedicate a new school for exceptional children. We interrupted our plans and stood on the curb, waiting patiently for the motorcade, which finally appeared. We stood perhaps ten feet from the Queen as she slowly rode by with her lady-in-waiting, waving to the crowd in her distinctive manner.
Ruth neither looked back at her tragic past nor did she look at herself and consider her sorry plight. She fell at the feet of the master and submitted herself to him. She looked away from her poverty and focused on his
Now, suppose she had rolled down the window and
Ruth 2
My Redeemer is to me. Hallelujah! I have found Him Whom my soul so long has craved! Jesus satisfies my longings, Through His blood I now am saved.
riches. She forgot her fears and rested on his promises. What an example for God's people today to follow!
I find that many people are miserable because they don't obey the admonition of Hebrews 12:2: "fixing our eyes on Jesus." They spend so much time looking at themselves, their circumstances, and other people that they fail to do what Ruth did, namely, center their attention on their Master. Instead of resting in His perfections, they focus on their own imperfections. Instead of seeing His spiritual riches, they complain about their bankruptcy. They go to church "to get their needs met," instead of going to church to worship the God who is greater than any need. They need to heed the counsel of the little poem a radio listener sent me years ago:
Clara T. Williams
We must live by faith, and we must depend on God's grace. But there is a third condition we must meet.
We must live in hope (2:17–23) All day long, Ruth labored with a happy and hopeful heart. She didn't have to worry about the men harassing her or the other workers hindering her. She had food when she was hungry, drink when she was thirsty, and a place of rest when she became weary. The grain she gleaned amounted to about half a bushel, enough food for the two women for nearly a week. She also had some food left over from her lunch (v. 18). Ruth was not only a diligent worker, but she was also careful not to waste anything God had given her.
Look at self and be distressed, Look at others and be depressed, Look at Jesus and you'll be blessed!
C.A new attitude—hope—2:17–23
(5) Boaz saw to it that she was satisfied (vv. 14, 18). All of this happened to Ruth because of her faith in the God of Israel. Boaz fully knew Ruth's story, for it didn't take long for news to travel in a little town like Bethlehem. He knew that Ruth had abandoned her home and her gods and had put her faith in Jehovah. She had taken refuge "under His wings." That image sometimes refers to the hen protecting her chicks (Ps. 91:4; Matt. 23:37), but it can also refer to the wings of the cherubim in the Holy of Holies (Ps. 36:7; 61:4). Ruth was no longer a foreigner and a stranger. She was not only accepted by the God of Israel, but she was also dwelling in the very Holy of Holies with Him! (See Eph. 2:11–22.)
How will Naomi respond to Ruth's experiences? The last time we met Naomi, she was sharing her bitterness with the women of Bethlehem and blaming God for her sorrow and poverty. When Ruth had asked permission to go to the fields to glean, all Naomi said to her was "Go, my daughter" (v. 2). She gave her daughter-in-law no word of encouragement, not even the promise of her prayers.
Now we hear a new word from Naomi's lips: "Blessed!" (vv. 19–20) She not only blessed Ruth's benefactor, but she also blessed the Lord! We have moved from bitterness to blessedness. When Naomi saw the grain, she blessed the man who allowed Ruth to work in his field, and when she heard that the man was Boaz, Naomi blessed the Lord. What a change has taken place in the heart of this grieving widow! This change came about because of the new hope she had in her heart, and the one who gave her that new hope was Boaz.
The word translated "answered" in Ruth 2:11 is literally "raised his voice." Boaz was getting excited! He wanted everybody to hear what he thought about Ruth, and he wasn't ashamed to be identified with her. She had trusted Jehovah, and she had proved her faith by cleaving to her mother-in-law and becoming a part of the people of Israel in Bethlehem. The phrase "spoken friendly" in verse 13 means "spoken to the heart." The Word of God comes from the heart of God (Ps. 33:11) to the hearts of His people (Matt. 23:18–23) and gives encouragement and hope (Rom. 15:4). If you listen to the voices of the world, you will be discouraged; but if you listen to the voice of God from His Word, your heart will be encouraged.
Naomi had hope because of who Boaz was—a near kinsman who was wealthy and influential. As we shall see, a near kinsman could rescue relatives from poverty and give them a new beginning (Lev. 25:25–34). But she also had hope because of what Boaz did: He showed kindness to Ruth and took a personal interest in her situation. When Ruth shared with Naomi what Boaz had said, Naomi's hope grew even stronger because the words of Boaz revealed his love for Ruth and his desire to make her happy. That Boaz insisted on Ruth staying close to his servants and in his field was proof to Naomi that her husband's relative was making plans that included her and her daughter-in-law.
The Word of God and the Son of God can fully satisfy the heart of the believer. When we seek for satisfaction anywhere else, we will find ourselves disobedient and dissatisfied. The lost world labors for that which doesn't satisfy (Isa. 55:2), but the believer has full satisfaction because of the grace of the Lord Jesus Christ (Ps. 36:7–9; 63:5; 65:4; 103:5; 107:9). As the hymn writer put it:
Should not we who believe in Jesus Christ rejoice in hope? When you consider who He is, what He has done for us, and what He says to us in His Word, there is no reason for us to feel hopeless. Jesus Christ is the Son of God. He has died for us, and now He intercedes
Well of water ever springing, Bread of life so rich and free, Untold wealth that never faileth,
Ruth 2—3 family possessions would continue to be theirs. This is known as "levirate marriage" (see Deut. 25:5–10). The word levir is Latin for "a husband's brother." The author of the book of Ruth doesn't explain how Ruth's husband Mahlon (4:10) was connected with his father's property so that Ruth had to be included in the purchase. When and why the Jewish people connected the law of the kinsman redeemer with the law of levirate marriage is not made clear to us, but that was the custom in Ruth's time.
for us in heaven. In His Word, He has given us "exceeding great and precious promises" (2 Peter 1:4 kjv) that can never fail. No matter how you may feel today, no matter how difficult your circumstances may be, you can rejoice in hope if you will focus your faith on Jesus Christ.
The American agnostic lecturer Robert G. Ingersoll called hope "the only universal liar who never loses his reputation for veracity." But the late Norman Cousins, former editor of The Saturday Review, who miraculously survived an almost incurable illness and a severe heart attack, unequivocally disagrees with Ingersoll. "The human body experiences a powerful gravitational pull in the direction of hope," Cousins wrote. "That's why the patient's hopes are the physician's secret weapon. They are the hidden ingredients in any prescription." In his work with patients at the UCLA School of Medicine, Cousins proved the power of hope to change people's lives.
Naomi cautioned Ruth to obey the commands of Boaz and stay close to his servants as she gleaned in the field. The barley harvest occurred during March and April, and the wheat harvest during June and July. Meanwhile, Ruth kept busy and gathered food sufficient for herself and her mother-in-law. But now she was laboring motivated by a wonderful hope: She was joyfully anticipating the day of redemption! (See Rom. 8:23 and Eph. 4:30.) It is encouraging to see the changes that have taken place in Naomi because of what Ruth did. God used Ruth to turn Naomi's bitterness into gratitude, her unbelief into faith, and her despair into hope. One person, trusting the Lord and obeying His will, can change a situation from defeat to victory.
For the Christian believer, hope is not a shallow "hope-so feeling" generated by optimistic fantasies. Hope is an inner sense of joyful assurance and confidence as we trust God's promises and face the future with His help. This hope is God's gift to His children through the Holy Spirit, who reminds us of God's promises found in His Word (Rom. 15:13).
Ruth's faith in God's Word led her to the field of Boaz. The love of Boaz for Ruth compelled him to pour out his grace upon her and meet her every need. (Grace is love that pays the price to help the undeserving one.) Ruth's experience of grace gave her new hope as she anticipated what her kinsman redeemer would do.
Ruth's half bushel of grain was the "firstfruits" of all that Boaz would do in the future, just as the Holy Spirit within us is the "firstfruits" of all that God has promised us (8:23). Although Ruth's supply of grain would be gone in a week, the witness of the Spirit within will remain until our hopes are all fulfilled when we see Jesus Christ.
"And now abide faith, hope, love" (1 Cor. 13:13), and they still abide with us as we abide in Jesus Christ and trust in Him.
The exciting new hope that now possessed the two widows was centered in a person, Boaz, just as our hope is centered in the Son of God. In fact, Jesus Christ is our hope (1 Tim. 1:1; 1 Thess. 1:3; Col. 1:27). Through faith in Christ, we have been born again into "a living hope" (1 Peter 1:3), and because it is a living hope, it grows stronger each day and produces fruit. The hopes that the world clings to are dead hopes, but ours is a living hope because it is rooted in the living Christ.
CHAPTER THREE Ruth 3 THE MIDNIGHT MEETING
III. Submission: Ruth waiting (3) A.Ruth presents herself to Boaz—3:17
(In which a simple act of faith brings the dawning of a new day) E
Naomi then explained to Ruth the law of "the kinsman redeemer" (Lev. 25:47–55). It was not just the kindness and love of Boaz for Ruth that gave Naomi confidence, for those wonderful feelings could change overnight. It was the principle of redemption that God had written in His Word that gave Naomi the assurance that Boaz would rescue them. As a near relative, Boaz could redeem the family property that Elimelech had mortgaged when he took his family to Moab. Naomi wasn't wealthy enough to redeem it, but Boaz could buy it back and keep it in the family.
ver since Boaz came into Ruth's life, Naomi has been a different person. Her concern is no longer for herself and her grief but for Ruth and her future. It's when we serve others that we ourselves receive the greatest joy and satisfaction. The martyred German minister Dietrich Bonhoeffer called Jesus Christ "the man for others," and the title is appropriate. "Be humble, thinking of others as better than yourself. Don't just think about your own affairs, but be interested in others, too, and in what they are doing" (Phil. 2:3–4 tlb).
However, something else was involved: The wife of the deceased went with the property. Therefore, the kinsman redeemer had to marry her and bring up children bearing the name of the deceased. They would then inherit the property, and the family name and
When the two widows came to Bethlehem, their plan was that Ruth take care of Naomi and both of them eke out an existence the best they could. But now Naomi has a new plan: Ruth is to marry Boaz, and
Ruth 3 often an empty routine and that the power of God doesn't come to our meetings?
then all of them can live happily ever after. Naomi could tell from Ruth's report that Boaz would be in favor of the plan, so she began to set things in motion. In that day, it was the parents who arranged marriages, so Naomi was not out of place in what she did.
The next thing Ruth did to prepare was to anoint herself (v. 3b). Eastern peoples used fragrant oils to protect and heal their bodies and to make themselves pleasant to others. A bride would especially take care to wear fragrant perfume that would make her "nice to be near" (see Song 1:3, 12–14; 4:11–16).
Keep in mind that the book of Ruth is much more than the record of the marriage of a rejected alien to a respected Jew. It's also the picture of Christ's relationship to those who trust Him and belong to Him. In the steps that Ruth takes, recorded in this chapter, we see the steps God's people must take if they want to enter into a deeper relationship with the Lord. Like Ruth, we must not be satisfied merely with living on leftovers (2:2), or even receiving gifts (2:14, 16). We must want Him alone, for when we have Him, we also have all that He owns. It's not the gifts that we seek, but the Giver.
Anointing oil speaks of the presence and the working of the Holy Spirit in our lives. All believers have received the anointing of the Spirit (1 John 2:20, 27), and therefore we ought to be "a fragrance of Christ" to the heavenly Father (2 Cor. 2:15). The more we are like Jesus Christ in character and conduct, the more we please our Father; and the more we please Him, the more He can bless and use us for His glory.
I once heard Dr. A. W. Tozer say, "If God were to take the Holy Spirit out of this world, much of what the church is doing would go right on; and nobody would know the difference." We have so much in human resources available to the church today that we manage to "serve the Lord" without the unction of the Holy Spirit working in our lives. But is that what God wants?
Ruth prepared to meet Boaz (3:1–5) There were other men who would gladly have married Ruth (v. 10), but they could not have redeemed her. Only a kinsman could do that, and Boaz was that kinsman. Since Naomi knew that Boaz would be using the threshing floor that night and staying there to guard his grain, she instructed Ruth to prepare herself to meet him. Ruth made a fivefold preparation before she presented herself to Boaz.
While here on earth, Jesus lived His life and did His work through the anointing of the Holy Spirit (Luke 4:16–19). If the spotless Son of God needed the Spirit's power, how much more do we! Do we dare pray in the energy of the flesh when the Spirit is present to assist us (Rom. 8:26; Eph. 2:18)? Do we try to witness for Christ without asking the Spirit to help us (Acts 1:8)? Can we fellowship with our Lord in His Word apart from the ministry of the Spirit of God? (Eph. 1:15–23 and 3:14–21)
First, she washed herself (v. 3a). Every day in the United States, 450 billion gallons of water are used for homes, factories, and farms, enough water to cover Manhattan to a depth of ninety-six feet. In the East, the heat and the dust made frequent washing a necessity, but water was not always plentiful. With regard to the Jews, the law of Moses required ceremonial washings, and taking a bath and changing clothes usually preceded a special event (Gen. 35:1–3). Actually, Naomi was telling Ruth to act like a bride preparing for her wedding (Ezek. 16:9–12).
Ruth's third act of preparation was to change clothes (v. 3c). She was to put off the garments of a sorrowing widow and dress for a wedding (see Isa. 61:1–3). Ruth probably didn't have a large wardrobe, but she would have one special garment for festive occasions. Naomi had the faith to believe that Ruth would soon be going to a wedding!
If we want to enter into a deeper relationship with our Lord, we must "cleanse ourselves from all fiIthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1 nkjv). Whenever we sin, we must pray, "Wash me" (Ps. 51:2, 7), but sometimes God says to us, "Wash yourselves, make yourselves clean" (Isa. 1:16 nkjv). When we seek forgiveness, God washes the record clean (1 John 1:9), but God will not do for us what we must do for ourselves. Only we can put out of our lives those things that defile us, and we know what they are. It might mean cleaning out our library (Acts 19:18–20), our cassette and CD collection, the magazine rack, or perhaps the TV viewing schedule. We must separate ourselves from whatever defiles us and grieves the Father (2 Cor. 6:14—7:1; James 4:7–8).
In Scripture, clothing carries a spiritual meaning. After they had sinned against God, our first parents tried to cover themselves, but only the Lord could forgive them and clothe them acceptably, and He had to shed blood to do it (Gen. 3:1–8, 21). The Jewish priests wore special garments that nobody else was permitted to wear (Ex. 28). Salvation is pictured as a change of clothes (Luke 15:22; Isa. 61:10), and Christian living means taking off the "graveclothes" of the old life and putting on the "grace clothes" of the new life (Col. 3:1–17; see John 11:44).
We can't come into God's presence in our own righteousness, for "all our righteousnesses are as filthy rags" (Isa. 64:6). We can only come in the righteousness of Jesus Christ (2 Cor. 5:21), for we are "accepted in the beloved" (Eph. 1:6). If we are obedient to His will and seek to please Him, then our garments will be white (Rev. 19:8), but if we've sinned, we must confess our sins and seek His cleansing (Zech. 3). If you want to enter into a deeper fellowship with your Lord, then
If the Old Testament priests came into God's presence defiled, they were in danger of death (Ex. 30:17–21). The Jewish people were conscious of the need for holiness as they came to worship God (Ps. 15; 24:1–6), yet Christians today rush into God's presence without cleansing themselves of the sins that rob them of God's blessing. Is it any wonder that our worship is
Ruth 3
"let your garments always be white, and let your head lack no oil" (Eccl. 9:8).
"The Lord thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice" (Deut. 16:15). Most people today live separated from the sources of their daily bread and don't realize all that's involved in producing food. Perhaps our table prayers would be more joyful and more grateful if we realized all that a farmer goes through to help keep us alive.
Ruth prepared herself to meet Boaz by learning how to present herself to him (vv. 3–4). There was nothing improper about this procedure, for it was the only way Ruth could offer herself to her kinsman redeemer. She had to put herself at the feet of the lord of the harvest, and he would do the rest.
Harvesting and threshing were cooperative enterprises. The men of a village would take turns using the threshing floor, which was usually a raised platform outside the village and often on a hill where it could catch the evening breeze. The men would deposit the sheaves on the floor and then separate the grain from the stalks by having oxen walk on it (Deut. 25:4) or by beating the stalks (see Ruth 2:17). Once the grain was separated, the workers would throw the grain into the air, and the breeze would carry the chaff away while the grain fell to the floor. The grain would then be heaped up to be carried away for marketing or storage. The men often worked in the evening when the breeze was up, and they slept at the threshing floor to protect the harvest.
Suppose that on her way to the threshing floor, Ruth decided to take a different approach. Why lie at the feet of the man you want to marry? Why uncover his feet and then ask him to put a corner of his mantle over you? Certainly there ought to be a better way! Had she used another approach, Boaz would have been confused, and the entire enterprise would have failed.
The Old Testament priests knew how to approach God because He gave them their instructions in the law. New Testament Christians know how to approach God because in the Word He has told us what is required. Whether in our private communion with the Lord or in public worship, we have no right to alter the principles of approach that God has laid down.
While ministering one week near Springfield, Illinois, my wife and I decided to visit the Abraham Lincoln house. In order to get in, we each had to have a ticket that could be procured at only one place. We had to follow the guide and not deviate from the route of the tour. Last but not least, we had to deposit our chewing gum in a container outside the house! If we wanted to see Mr. Lincoln's house, we had to conform to the rules.
Four times in this chapter there is mention of feet (3:4, 7–8, 14). Ruth had fallen at the feet of Boaz in response to his gracious words (2:10), but now she was coming to his feet to propose marriage. She was asking him to obey the law of the kinsman redeemer and take her as his wife.
We may ask, "Why didn't Ruth wait for Boaz to propose to her?" His statement in 3:10 suggests the first reason: He fully expected that she would marry one of the younger bachelors in Bethlehem. Boaz was an older man, and Ruth was a young woman (4:12). Evidently he concluded that he was out of the running. But the most important reason is given in verse 12: There was a nearer kinsman in town who had first option on Ruth and the property, and Boaz was waiting for him to act. Ruth had forced the issue, and now Boaz could approach this kinsman and get him to decide.
Like the Prodigal Son (Luke 15:11–24), lost sinners can come to the Lord just as they are, and He will receive them and change them. But God's own children must "conform to the rules" if they want to fellowship with their Father (Heb. 10:19–25). When the people of God assemble for worship, we must be careful to worship Him "in spirit and in truth" (John 4:24), following the principles given in the Scriptures. When it comes to worshipping God, too often people do that which is right in their own eyes and substitute human inventions for divine instructions.
"Life is full of rude awakenings!" a famous cartoon canine likes to say, and more than one biblical character would agree. Adam went to sleep and woke up to discover he'd been through surgery and was now a married man. Jacob woke up to discover he was married to the wrong woman! Boaz woke up at midnight to find a woman lying at his feet.
Finally, Ruth promised to obey (Ruth 3:5). "All that you say to me I will do" (nkjv). She was not only a hearer of the Word, but she was a doer. A willingness to obey the Lord is the secret of knowing what He wants us to do and being blessed when we do it. "If anyone is willing to do God's will, he shall know concerning the teaching" (John 7:17, literal translation). The will of God is not a cafeteria where we can pick and choose what we want. God expects us to accept all that He plans for us and to obey Him completely. Coming to God with a hidden agenda and with reservations in our hearts will only lead to grieving the Spirit and missing God's best.
When he asked who she was, Ruth replied that she was Ruth, but she did not call herself "the Moabitess." Now she was the "handmaid" of Boaz. She was making a new beginning. You find Ruth named twelve times in this little book, and in five of these references she is identified with Moab (1:22; 2:2, 21; 4:5, 10).
To spread one's mantle over a person meant to claim that person for yourself (Ezek. 16:8; 1 Kings 19:19), particularly in marriage. The word translated "skirt" also means "wing." Ruth had come under the wings of Jehovah God (Ruth 2:12), and now she would
Ruth submitted to Boaz (3:6–9) The harvest season was an especially joyful time for the Jews (Isa. 9:3; 16:10), which is the way God wanted it.
Ruth 3 on ignorance of the true facts are but delusions that lead to disappointments. The great concern of Boaz was the redemption of Ruth, even if another kinsman redeemer had to do it.
be under the wings of Boaz, her beloved husband. What a beautiful picture of marriage!
Ruth listened to Boaz (3:10–14) In the responses of Boaz to Ruth, we see how the Lord responds to us when we seek to have a deeper fellowship with Him. Just as Boaz spoke to Ruth, so God speaks to us from His Word.
When you see this as a picture of our redemption in Jesus Christ, it impresses you strongly that God obeyed His own law when He accomplished our salvation in Christ. His law said, "The soul who sins shall die" (Ezek. 18:4 nkjv), and God didn't seek for some way to evade this. "He who did not spare his own Son, but delivered him up for us all" (Rom. 8:32). Of course, there was no other "kinsman" who could redeem a lost world. "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts 4:12).
B.Ruth is accepted by Boaz—3:8–15 C.Ruth waits for Boaz to act—3:16–18
He accepts us (vv. 8–10). Boaz might have refused to have anything to do with Ruth, but in his love for her, he accepted her. He even called her "my daughter" (see 2:8) and pronounced a blessing on her (see Eph. 1:3). Our heavenly Father and our Redeemer is seeking for a closer relationship with us, and we should not be afraid to draw near and share His love (John 14:21–24; James 4:7–8). If we could only realize in even a small way the great love our Kinsman-Redeemer has for us, we would forsake everything else and enjoy His fellowship.
Ruth received gifts from Boaz (3:15–17) During her days as a gleaner, Ruth had received generous treatment from Boaz. His workers had allowed her to follow the harvesters; they protected her from harm; they deliberately dropped sheaves for her to pick up. Boaz had shared the noon meal with Ruth, even handing her the parched grain with his own hands (2:14). On that first day of gleaning, Ruth had gone home with a little more than half a bushel of grain, but now Boaz filled her cloak with two bushels of grain, which would be more than two weeks' supply.
He assures us (vv. 11–13). In the midnight darkness, Ruth couldn't see the face of Boaz, but she could hear his voice; and that voice spoke loving assurance to her: "Fear not!" Our assurance is not in our feelings or our circumstances but in His Word.
How firm a foundation, ye saints of the Lord, Is laid for your faith in His excellent Word.
Boaz not only calmed Ruth's fears and gave her assurance for the future, but he also met her present needs in a gracious and generous way. She had not asked him for anything, but he gave the grain to her because he loved her. He was about to marry her, and he didn't want his prospective bride gleaning in the fields like a poor laborer.
During the Boxer Rebellion, when the workers with the China Inland Mission were experiencing great suffering, the founder James Hudson Taylor, then in his late seventies, said to some colleagues, "I cannot read; I cannot think; I cannot even pray; but I can trust." "So then faith comes by hearing, and hearing by the word of God" (Rom. 10:17 nkjv).
Naomi's question in 3:16 has puzzled translators and interpreters. Why would her own mother-in-law ask her who she was? The Living Bible paraphrases the question, "Well, what happened, dear?" and both the NIV and the NASB read, "How did it go, my daughter?" But the Authorized Version translates the Hebrew text as it stands: "Who are you, my daughter?" In other words, "Are you still Ruth the Moabitess, or are you the prospective Mrs. Boaz?"
"Fear not" is the word of assurance that the Lord gave to many of His servants: to Abraham (Gen. 15:1), Isaac (26:24), Jacob (46:3), Moses and the nation of Israel (Ex. 14:13), Joshua (Josh. 8:1; 10:8), King Jehoshaphat (2 Chron. 20:17), the Jewish remnant returning to their land (Isa. 41:10, 13–14; 43:1, 5; 44:2), the prophet Ezekiel (Ezek. 3:9), the prophet Daniel (Dan. 10:12, 19), Joseph (Matt. 1:20), Zacharias (Luke 1:13), Mary (1:30), the shepherds (2:10), Paul (Acts 27:24), and the apostle John (Rev. 1:17). You and I can say with these spiritual giants, "The Lord is my helper; I will not fear" (Heb. 13:6 nkjv).
Ruth remembered Boaz's words, as she had done before (2:19–21), and she shared with Naomi all that Boaz had promised. Then Ruth showed Naomi the generous gift Boaz had given them. A man who sends a generous gift to his prospective mother-in-law is certainly a good choice for a husband!
Not only did Boaz calm Ruth's fears, but he also made a promise to her concerning the future: "I will do for you all that you request" (Ruth 3:11 nkjv). Whatever God starts, He finishes; and what He does, He does well (Phil. 1:6; Mark 7:37). It was not Ruth's obligation to do for herself what only Boaz could do.
Naomi could no longer say that her hands were empty (1:21). Now they were full because of the grace of the kinsman-redeemer. Ruth's faith and obedience had brought about a complete transformation in their lives, and now they were living by grace.
What seemed to Naomi to be a simple procedure has now turned out to be a bit more complicated, because there was a man in Bethlehem who was a nearer kinsman. Boaz didn't withhold this problem from Ruth, for he didn't want her to return home with false hopes in her heart. Joy and peace that are based
Ruth waited for Boaz to work (3:18) It is "through faith and patience" that we inherit the promises (Heb. 6:12; 10:36). Since Naomi and Ruth believed that Boaz would accomplish what he said he
Ruth 3—4 would do, they waited patiently until they received the good news that Ruth would be a bride. "Commit your way to the Lord, trust also in Him, and He will do it" (Ps. 37:5).
he book of Ruth opens with three funerals but closes with a wedding. There is a good deal of weeping recorded in the first chapter, but the last chapter records an overflowing of joy in the little town of Bethlehem. "Weeping may endure for a night, but joy cometh in the morning" (Ps. 30:5). Not all of life's stories have this kind of happy ending; but this little book reminds us that, for the Christian, God still writes the last chapter. We don't have to be afraid of the future.
I confess that waiting is one of the most difficult things for me to do, whether it's waiting for a table at a restaurant or waiting for a delayed flight to take off. I'm an activist by nature, and I like to see things happen on time. Perhaps that's why the Lord has often arranged for me to wait. During those times, three phrases from Scripture have encouraged me: "Sit still" (Ruth 3:18), "Stand still" (Ex. 14:13), and "Be still" (Ps. 46:10).
This chapter focuses on three persons: a bridegroom, a bride, and a baby.
IV. Satisfaction: Ruth wedding (4) A.Boaz redeems Ruth—4:1–10
The bridegroom (4:1–10) The law of the kinsman-redeemer is given in Leviticus 25:23–34, and the law governing levirate marriage is found in Deuteronomy 25:5–10. The purpose of these laws was to preserve the name and protect the property of families in Israel. God owned the land and didn't want it exploited by rich people who would take advantage of poor people and widows. When obeyed, these laws made sure that a dead man's family name did not die with him and that his property was not sold outside the tribe or clan. The tragedy is that the Jewish rulers didn't always obey this law, and the prophets had to rebuke them for stealing land from the helpless (1 Kings 21; Isa. 5:8–- 10; Hab. 2:9–12). The nation's abuse of the land was one cause of their captivity (2 Chron. 36:21).
"Sit still" was Naomi's counsel to Ruth, and wise counsel it was. Ruth would have accomplished nothing by following Boaz around Bethlehem, trying to help him keep his promises. "Their strength is to sit still" (Isa. 30:7). Our human nature gets nervous and wants to help God out; and when we try, we only make matters worse.
"Stand still" was the command of Moses to the people of Israel when the Egyptian army was pursuing them. There was no need to panic, for God had the situation well in hand. Then the Lord commanded the people to "go forward" (Ex. 14:15), and He led them safely through the sea. There is a time to stand and a time to march, and we must be alert to know which one God wants us to do.
"Be still, and know that I am God" (Ps. 46:10) is a wonderful antidote for a restless spirit. The Hebrew word translated "be still" means "take your hands off, relax." It's so easy for us to get impatient with the Lord and start meddling in matters that we ought to leave alone. He is God, and His hands can accomplish the impossible. Our hands may get in the way and make matters worse.
The meaning of redemption. The word redeem means "to set free by paying a price." In the case of Ruth and Naomi, Elimelech's property had either been sold or was under some kind of mortgage, and the rights to the land had passed to Ruth's husband, Mahlon, when Elimelech died. This explains why Ruth was also involved in the transaction. She was too poor, however, to redeem the land.
Boaz was busy working for Ruth, and Naomi was confident that he wouldn't rest until he had settled the matter. "Being confident of this very thing, that He which hath begun a good work in you will perform [complete] it until the day of Jesus Christ" (Phil. 1:6). It encourages my heart to know that Jesus Christ is working unceasingly for His people as He intercedes in heaven (Heb. 8:34), and that He is working in us, seeking to conform us to His perfect will (13:20–21; Phil. 2:12–13). Have you put yourself at the feet of the Lord of the Harvest, and are you trusting Him to work?
When it comes to spiritual redemption, all people are in bondage to sin and Satan (Eph. 2:1–3; John 8:33–34) and are unable to set themselves free. Jesus Christ gave His life as a ransom for sinners (Mark 10:45; Rev. 5:9–10), and faith in Him sets the captive free. Each time I visit a bookstore, I try to observe what subjects are getting prominent notice, and in recent years, it's been the theme of deliverance. I see shelves of books about addiction and codependence and how to find freedom. In a world that's enjoying more political freedom than ever before, millions of people are in bondage to food, sex, drugs, alcohol, gambling, work, and dozens of other "masters." While we thank God for the help counselors and therapists can give, it is Jesus Christ who alone can give freedom to those who are enslaved. "Therefore if the Son makes you free, you shall be free indeed" (John 8:36 nkjv).
One evidence of your trust will be your willingness to sit still and let Him have His way.
CHAPTER FOUR Ruth 4 LOVE FINDS A WAY
The marks of the redeemer. Not everybody could perform the duties of a kinsman-redeemer. To begin with, he had to be a near kinsman (Lev. 25:25). This was the major obstacle Boaz had to overcome because another man in Bethlehem was a nearer relative to Ruth than he was (3:12–13). When you see this as a
(In which Boaz and Ruth get married, and Naomi finds her empty heart full of joy and her empty hands full of a baby boy)
Ruth 4 is written down in Scripture and held in honor. "He who does the will of God abides forever" (1 John 2:17 nkjv). This also explains why Orpah's name is missing in Ruth 4:9–10.
type of Jesus Christ, it reminds you that He had to become related to us before He could redeem us. He became flesh and blood so He could die for us on the cross (Heb. 2:14–15). When He was born into this world in human flesh, He became our "near kinsman," and He will remain our "kinsman" for all eternity. What matchless love!
The custom of taking off the shoe probably relates to the divine commandment to walk on the land and take possession (Gen. 13:17; Deut. 11:24; Josh. 1:3). In years to come, the ten witnesses would be able to testify that the transaction had been completed because they saw the kinsman hand his shoe to Boaz. It symbolized the kinsman's forfeiture of his right to possess the land. Boaz now had the land—and Ruth!
In order to qualify, the kinsman redeemer also had to be able to pay the redemption price. Ruth and Naomi were too poor to redeem themselves, but Boaz had all the resources necessary to set them free. When it comes to the redemption of sinners, nobody but Jesus Christ is rich enough to pay the price. Indeed, the payment of money can never set sinners free; it is the shedding of the precious blood of Christ that has accomplished redemption (1 Peter 1:18–19; see Ps. 49:5–9). We have redemption through Christ's blood (Eph. 1:7), because He gave Himself for us (Titus 2:14) and purchased eternal redemption for us (Heb. 9:12).
I have mentioned before that Boaz is a picture of Jesus Christ, our Kinsman-Redeemer; and this scene is no exception to that. Like Boaz, Jesus wasn't concerned about jeopardizing His own inheritance; instead, He made us a part of His inheritance (Eph. 1:11, 18). Like Boaz, Jesus made His plans privately, but He paid the price publicly, and like Boaz, Jesus did what He did because of His love for His bride.
There was a third qualification: The kinsman redeemer had to be willing to redeem. As we shall see in this chapter, since the nearer kinsman was not willing to redeem Ruth, Boaz was free to purchase both the property and a wife. The nearer kinsman had the money but not the motivation: He was afraid he would jeopardize his own family's inheritance.
However, there are also some contrasts between Boaz and the Lord Jesus Christ. Boaz purchased Ruth by giving out of his wealth, while Jesus purchased His bride by giving Himself on the cross. Boaz didn't have to suffer and die to get a bride. Boaz had a rival in the other kinsman, but there was no rival to challenge Jesus Christ. Boaz took Ruth that he might raise up the name of the dead (Ruth 4:10), but we Christians glorify the name of the living Christ. There were witnesses on earth to testify that Ruth belonged to Boaz (vv. 9–10), but God's people have witnesses from heaven, the Spirit, and the Word (1 John 5:9–13).
The method of redemption. In ancient times, the city gate was the official court where judicial business was transacted in the presence of the elders (Deut. 21:18–21; 2 Sam. 15:2; Job 29:7ff.). When Boaz arrived at the gate, he gathered ten men to witness the transaction. Just then, the nearer kinsman walked by— another evidence of God's providence—and Boaz hailed him. Now everything was ready for the great transaction that would ultimately involve the coming of the Son of God into the world.
Five times in Ruth 4:1–2 you find people sitting down. When Jesus Christ finished purchasing His bride, He sat down in heaven (Heb. 1:3; Mark 16:19) because the transaction was completed. "It is finished!"
The key theme of this chapter is redemption. The words "redeem," "buy," and "purchase" are used at least fifteen times. There can be no redemption without the paying of a price. From our point of view, salvation is free to "whosoever shall call on the name of the Lord" (Acts 2:21), but from God's point of view, redemption is a very costly thing.
The bride (4:11–12) It's a wonderful thing when the covenant community sincerely rejoices with the bride and groom because what they are doing is in the will of God. In my pastoral ministry, I've participated in a few weddings that were anything but joyful. We felt like grieving instead of celebrating. The popular entertainer George Jessel defined marriage as "a mistake every man should make," but the last place you want to make a mistake is at the marriage altar. Contrary to what some people believe, marriage is not "a private affair." This sacred union includes God and God's people, and every bride and groom should want the blessing of God and God's people on their marriage.
B.The people bless Ruth—4:11–12
The other kinsman was willing to buy the land until he learned that Ruth was a part of the transaction, and then he backed out. His explanation was that, in marrying Ruth, he would jeopardize his own inheritance. If he had a son by Ruth, and that son were his only surviving heir, Mahlon's property and part of his own estate would go to Elimelech's family. The fact that Ruth was a Moabitess may also have been a problem to him. (Both Mahlon and Chilion had married Moabite women and died!)
The people prayed that Ruth would be fruitful in bearing children, for in Israel children were considered a blessing and not a burden (Ps. 127:3–5). Alas, that's not the attitude in society today. In the United States each year, a million and a half babies are legally destroyed in the womb, and the pieces of their bodies removed as though they were cancerous tumors. A Christian nurse said to me one day, "In one part of our
Boaz was undoubtedly relieved when his relative stepped aside and opened the way for Ruth to become his wife. It's worth noting that the nearer kinsman tried to protect his name and inheritance, but we don't even know what his name was or what happened to his family! Boaz took the risk of love and obedience, and his name
Ruth 4 should be treated that way. Every baby deserves a loving home and caring parents who want to raise the child "in the training and admonition of the Lord" (Eph. 6:4 nkjv). What a great privilege it is to bring new life into the world and then to guide that life so it matures to become all that God has planned!
hospital, we're working day and night to keep little babies alive. In another part, we're murdering them. What is God going to say?"
It was important that the Jewish wives bear children, not only to perpetuate the nation, but also because it would be through Israel that God would send the Messiah to earth. The Jews abhorred both abortion and the exposing of children to die—practices that were common in other nations. Jacob's two wives, Leah and Rachel, bore to him eight sons who "built" the nation by founding the leading tribes of Israel (Gen. 29:31—30:24; 35:18). The use of the word Ephrathah in Ruth 4:11 is significant, for the Hebrew word means "fruitful." The people wanted Ruth to be fruitful and famous and bring honor to their little town. It was the place where Rachel was buried (Gen. 35:19), but more importantly, it would be known as the place where Jesus Christ was born.
Obed was also a blessing to Naomi. His grandmother informally "adopted" him as her own son and became his foster mother. The women of Bethlehem shared Naomi's joy when they said, "Praise be to the Lord, who this day has not left you without a kinsman-redeemer" (Ruth 4:14 niv). The reference is to Obed, not Boaz.
Obed was a "restorer of life" to Naomi. Every grandparent can bear witness that grandchildren are better than the Fountain of Youth, for we "get young again" when the grandchildren come to visit. Though not all grandparents agree with it, they all know the saying: "They're called 'grandchildren' because they're grand when they come and grand when they leave." There's no better way to get a new lease on life than to start investing yourself in the younger generation. Every baby that is born into this world is a vote for the future, and grandparents need to focus on the future and not on the past. When you're holding a baby, you're holding the future in your arms.
The neighbors also wanted the house of Boaz to be like that of Perez (Ruth 4:12; see Matt. 1:3). The family of Perez had settled in Bethlehem (1 Chron. 2:5, 50–54), and Boaz was a descendant of Perez (v. 18). Tamar, the mother of Perez, was not a godly woman, but her name is found in our Lord's genealogy (Matt. 1:3).
What wonderful changes came into Ruth's life because she trusted Boaz and let him work on her behalf! She went from loneliness to love, from toil to rest, from poverty to wealth, from worry to assurance, and from despair to hope. She was no longer "Ruth the Moabitess," for the past was gone, and she was making a new beginning. She was now "Ruth the wife of Boaz," a name she was proud to bear.
Obed would be a blessing to Naomi in another way: He would one day care for the family that brought him into the world, including his grandmother Naomi. Boaz had redeemed the family inheritance; now Obed would continue the family line, protect the inheritance, and use it to sustain Naomi. He would live up to his name and be a "servant" to Naomi, his "foster mother."
One of the many images of the church in the Bible is "the bride of Christ." In Ephesians 5:22–33, the emphasis is on Christ's love for the church as seen in His ministries: He died for the church (past), He cleanses and nourishes the church through the Word (present), and He will one day present the church in glory (future). Christ is preparing a beautiful home for His bride and one day will celebrate His wedding (Rev. 19:1–10; 21–22).
The guarantee for this ministry would not be the law of the land but the love of Ruth for her mother-in-law. Obed would early learn to love Naomi even as Ruth loved her. Obed was an only son, but his affection for his mother and grandmother would be equal to that of seven sons.
Obed would bring blessing to Bethlehem. The child would bring fame to both the family name and the name of his native town. Elimelech's name almost disappeared from Israel, but Obed would make that name famous and bring glory to Bethlehem. This happened, of course, through the life and ministry of King David (v. 22) and of David's greater son, Jesus Christ. Naomi would have the comfort of knowing that the family name would not perish but increase in fame.
The baby (4:13–22) God had been gracious to Ruth back in Moab by giving her the faith to trust Him and be saved. His grace continued when she moved to Bethlehem, for He guided her to the field of Boaz where Boaz fell in love with her. God's grace continued at the town gate where the nearer kinsman rejected Ruth and Boaz purchased her. After the marriage, God poured out His grace on Ruth and Boaz by giving her conception (Gen. 29:31; 30:1–2; 33:5) and then by giving her the safe delivery of a son, whom they named Obed ("servant").
C.God gives Boaz and Ruth a son—4:13–22
Obed would bring blessing to Israel. Obed was the grandfather of King David, one of Israel's greatest rulers. When the name of David is mentioned, we usually think of either Goliath or Bathsheba. David did commit a great sin, but he was also a great man of faith whom God used to build the kingdom of Israel. He led the people in overcoming their enemies, expanding their inheritance and, most of all, worshipping their God. He wrote worship songs for the Levites to sing and devised musical instruments for them to play. He
God would use this baby to be a source of blessing to many.
Obed was a blessing to Boaz and Ruth. This was no ordinary baby, for it was God's special gift to Boaz and Ruth, and what a blessing little Obed was to their home! But every baby is a special gift from God and
Ruth 4
The book of Ruth beautifully illustrates God's work of salvation. The story opens with Ruth as an outsider, a stranger, but it ends with Ruth as a member of the covenant community because she has married Boaz, her kinsman-redeemer. He paid the price for her to be redeemed.
spent a lifetime gathering wealth for the building of the temple, and God gave him the plans for the temple so Solomon could do the job. Whether he had in his hand a sling or sword, a harp or hymnal, David was a great servant of God who brought untold blessings to Israel.
Obed would bring blessing to the whole world. The greatest thing God did for David was not to give him victory over his enemies or wealth for the building of the temple. The greatest privilege God gave him was that of being the ancestor of the Messiah. David wanted to build a house for God, but God told him He would build a house (family) for David (2 Sam. 7). David knew that the Messiah would come from the kingly tribe of Judah (Gen. 49:8–10), but nobody knew which family in Judah would be chosen. God chose David's family, and the Redeemer would be known as "the son of David" (Matt. 1:1).
But the book also illustrates the believer's deepening relationship with the Lord. In chapter 1, Ruth doesn't even know that Boaz exists. In chapter 2, Ruth is a poor laborer, gleaning in the field of Boaz and receiving his gifts. To her, Boaz is only a mighty man of wealth who shows kindness to her. The turning point is in chapter 3 where Ruth yields herself at the feet of Boaz and believes his promises. The result is recorded in chapter 4: Ruth is no longer a poor gleaner, for now she has Boaz, and everything he owns belongs to her.
Too many of God's people are content to live in chapter 2, picking up the leftovers and doing the best they can in their difficult situation. They want God's gifts, but they don't want a deeper communion with God. What a difference it would make if they would only surrender themselves to the Lord and focus on the Giver instead of the gifts! Ponder John 14:21–24.
Little did those Bethlehemites know that God had great plans for that little boy! Obed would have a son named Jesse; and Jesse would have eight sons, the youngest of which would be David the king (1 Sam. 16:6–13).1 Remember that the next time you behold a baby or a child, that little one might be one for whom God has planned a great future. The medieval teacher who always tipped his hat to his pupils had the right idea, for among them perhaps was a future general or emperor.
The book of Ruth reminds us that God is at work in our world, seeking a bride and reaping a harvest, and we must find our place in His program of winning the lost. The events in the book of Ruth occurred during the period of the judges, a time not much different from our own day. If you focus only on the evils of our day, you'll become pessimistic and cynical, but, if you ask God what field He wants you to work in and faithfully serve Him, you'll experience His grace, love, and joy.
The Moabites were not to enter the congregation of the Lord "even to the tenth generation" (Deut. 23:3). But the little book of Ruth closes with a ten-generation genealogy that climaxes with the name of David!
Never underestimate the power of the grace of God.
Notes 1 In 1 Chronicles 2:13–15, the writer states that Jesse had seven sons, but this is not an error or contradiction. The unnamed son must have died either unmarried or without posterity. Therefore, his name was dropped out of the official genealogy.
Judges is the book of "no king" (17:6; 18:1; 19:1; 21:25). First Samuel is the book of "man's king," when God gave Saul to Israel because they asked for him. Things will get so bad in our world that the nations will one day cry out for a king to feed them and protect them. That king will appear, and we call him the Antichrist.
But 1 Samuel isn't the end of the story, for 2 Samuel is the book of God's king! David did appear on the scene, and he did establish the kingdom in the name of the Lord. Likewise, when man's king has done his worst, God's King will appear, judge this evil world, put away ungodliness, and then establish His glorious kingdom.
INTERLUDE
Reflections on Ruth T he main purpose of the book of Ruth is historical. It explains the ancestry of David and builds a bridge between the time of the judges and the period when God gave Israel a king.
Meanwhile, even though we must live in an evil time like the age of the judges when there was no king in Israel, we can still seek first the kingdom of God and be loyal subjects of the King of kings (Matt. 6:33). The name Elimelech means "my God is king," but Elimelech didn't live up to his name, for he doubted God and disobeyed Him. Even though there is no king in Israel and all around us everything seems to be falling apart, there can be a King in our lives, reigning in our hearts.
But the Bible is more than a history book. There are many practical lessons to be learned from these events—lessons that can encourage us in our spiritual walk. The book of Ruth is no exception.
This little book certainly reveals the providence of God in the way He guided Ruth and Naomi. It encourages me to know that God still cares for us even when we're bitter toward Him, as Naomi was. God directed Ruth, a "new believer," and used her faith and obedience to transform defeat into victory. God is concerned about the details of our lives, and this fact should give us courage and joy as we seek to live each day to please Him.
It was Ruth's commitment that made the difference in her life and in the lives of the people she loved.
Have you put yourself at the feet of the Lord of the harvest? Until you do, God can never be to you all that He wants to be.
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
OUTLINE Key theme: The establishment of a king in Israel Key verse: 1 Samuel 12:22
CONTENTS
1 Samuel 1—3 494 "The Lord of Hosts Is with Us"
1 Samuel 4—6 501 Israel's Defeat—God's Victory
I. THE FAILURE OF THE PRIESTHOOD (1—7)
A. The birth of Samuel—1:1—2:11 B. The failure of Eli—2:12–36 C. The call of Samuel—3 D. The rescue of the ark—4—6 E. The new spiritual beginning—7
1 Samuel 7—11 504 The Call for a King
1 Samuel 12—13 510 Reviewing and Rebuking
1 Samuel 14—15 514 A Foolish Vow and a Lame Excuse
II. THE FAILURE OF THE FIRST KING (8—15)
A. Israel requests a king—8 B. Saul is made king—9—10 C. Saul's first victories—11 D. The nation renews the covenant—12 E. Saul loses the throne—13—15
1 Samuel 16—17 519 God Chooses a King
1 Samuel 18—19 524 A Jealous King
1 Samuel 20—22 528 David in Exile
III. THE TRAINING OF THE NEW KING (16—31)
A. David is anointed—16:1–13 B. David serves Saul—16:14–23 C. David kills Goliath—17 D. Saul becomes jealous of David—18—19 E. The love of David and Jonathan—20 F. David driven into exile—21—27, 29—30 G. Saul's defeat and death—28; 31
1 Samuel 23—24 533 David the DeliverER
1 Samuel 25—26 536 A Wise Woman and a Foolish King
1 Samuel 27:1—28:2; 29—30 541 Living with the Enemy
1 Samuel 28:3–25; 31; 1 Chronicles 10 544 The King is Dead!
Review of 1 Samuel 546 Four Successes and Two Failures
1 Samuel 1
The book of Judges is the book of "no king" and describes a nation in which anarchy was the norm. "In those days there was no king in Israel, but every man did that which was right in his own eyes" (Judg. 17:6; and see 18:1; 19:1; and 21:25). Israel wasn't a united people, as during the days of Joshua, but it was a loose confederation of tribes with God-appointed judges ruling in widely separated areas. There was no standing army nor were there permanent military leaders. Men from the different tribes volunteered to defend the land when they were summoned to battle.
CHAPTER ONE 1 Samuel 1—3 "THE LORD OF HOSTS IS WITH US" O
I. The failure of the priesthood (1—7) ne of the awesome titles of our great God is "Lord of Hosts" or "Lord of the armies." This title is used nearly 300 times in Scripture and is found for the first time in 1 Samuel 1:3. "Lord of hosts" describes God as the sovereign Lord of the host of the stars (Isa. 40:26), the angelic host (Ps. 103:20–21), and the armies of Israel (Ex. 12:41; Ps. 46:7, 11). In the Authorized Version, "hosts" is transliterated "Sabaoth" in Romans 9:29 and James 5:4. In his hymn "A Mighty Fortress Is Our God," Martin Luther rightly applied this title to Jesus Christ:
But during those dark days of the Judges, a love story took place that's recorded in the book of Ruth. Boaz married Ruth the Moabitess and from their union came Obed, the father of Jesse who became the father of David the king. There was no king in Israel, but God was already at work preparing the way for His chosen servant (Ps. 78:56–72). If Judges is the book of "no king," then 1 Samuel is the book of "man's king." The people of Israel asked for a king and God gave them Saul, from the tribe of Benjamin, who turned out to be a tragic failure. But the Lord had prepared David for the throne, and 2 Samuel is the book of "God's king."
Did we in our own strength confide, Our striving would be losing, Were not the right Man on our side, The Man of God's own choosing. Dost ask who that may be? Christ Jesus, it is He; Lord Sabaoth His name, From age to age the same, And He must win the battle.
You cannot read the records of the past without seeing the hand of "the Lord of Hosts" at work in the events of what we call history. The Lord is mentioned over sixty times in 1 Samuel 1–3, for He is the chief actor in this drama. Men and women are free to make their decisions, good or bad, but it is Jehovah, the Lord of history, who ultimately accomplishes His purposes in and through the nations (Acts 14:15–17; 17:24–26; Dan. 4:25, 32). Indeed, "history is His story," a truth that is a great encouragement to God's people who suffer for their faith. But this truth is also a warning to unbelievers who ignore or oppose the will of God, because the Lord of hosts will ultimately triumph.
The story of the people of Israel recorded in the Bible is a living demonstration of the fact that the Lord does win the battle, that He is sovereign in all things. People and events recorded in Scripture are part of what theologians call "salvation history," God's gracious plan to send the Savior into the world to die for sinners. The book of Ruth ends with the name of David (Ruth 4:22), and 1 Samuel tells the story of David's successful preparation for reigning on the throne of Israel. It was from David's family that Jesus Christ, the "Son of David," was born. The books of Samuel, Kings, and Chronicles record many sins and failures on the part of God's people, but they also remind us that God is on the throne, and when He isn't allowed to rule, He overrules. He is the Lord of Hosts and His purposes will be accomplished.
Samuel was God's "bridge builder" at a critical time in Jewish history when the weak confederation of tribes desperately needed direction. He was the last of the judges (1 Sam. 7:15–17; Acts 13:20) and the first of a new line of prophets after Moses (3:24). He established a school of the prophets, and he anointed two kings— Saul who failed and David who succeeded. At a time when the ages were colliding and everything seemed to be shaking, Samuel gave spiritual leadership to the nation of Israel and helped to move them toward national unification and spiritual rededication.
God directs history "What are all histories but God manifesting Himself," said Oliver Cromwell over three centuries ago, but not everybody agrees with him. The British historian Edward Gibbon, who wrote The Decline and Fall of the Roman Empire, called history "little more than the register of crimes, follies, and misfortunes of mankind," and Lord Chesterfield, his contemporary, called history "a confused heap of facts." But Dr. A. T. Pierson, preacher and missionary statesman of the last century, said it best when he wrote, "History is His story." This is particularly true of the history recorded in the Bible, for there we have the inspired account of the hand of God at work in the affairs of mankind to bring the Savior into the world.
In human history, it may appear to us that truth is "forever on the scaffold" and wrong is "forever on the throne," but that isn't heaven's point of view. As you study 1 Samuel, you will see clearly that God is always in control. While He is longsuffering and merciful and answers the prayers of His people, He is also holy and just and punishes sin. We live today in a time of radical worldwide change, and the church needs leaders like Samuel who will help God's people understand where they've been, who they are, and what they are called to do.
1 Samuel 1
God answers prayer (1:1–28) During the period of the judges, the Israelites were in dire straits because they lacked godly leadership. The priesthood was defiled, there was no sustained prophetic message from the Lord (3:1), and the law of Moses was being ignored throughout the land. As He often did in Israel's history, God began to solve the problem by sending a baby. Babies are God's announcement that He knows the need, cares about His people, and is at work on their behalf. The arrival of a baby ushers in new life and a new beginning; babies are signposts to the future, and their conception and birth is a miracle that only God can do (Gen. 30:1–2). To make the event seem even greater, God sometimes selects barren women to be the mothers, as when He sent Isaac to Sarah, Jacob and Esau to Rebekah, and Joseph to Rachel.
into a woman of character and faith and motivated her to give her best to the Lord. She expressed her anguish only to the Lord and she didn't create problems for the family by disputing with Peninnah. In everything she said and did, Hannah sought to glorify the Lord. Indeed, she was a remarkable woman who gave birth to a remarkable son.
A devout prayer (vv. 9–18). During one of the festive meals at Shiloh, Hannah left the family and went to the tabernacle to pray. She had determined in her heart that the Lord wanted her to pray for a son so that she might give him back to the Lord to serve Him all his life. It's an awesome fact that, humanly speaking, the future of the nation rested with this godly woman's prayers, and yet, how much in history has depended on the prayers of suffering and sacrificing people, especially mothers.
A.The birth of Samuel—1:1—2:11
The original tabernacle was a tent surrounded by a linen fence, but from the description in the text we learn that God's sanctuary now included some sort of wooden structure with posts (1:9) and doors (3:2, 15) and in which people could sleep (vv. 1–3). This structure and the tabernacle together were called "the house of the Lord" (1:7), "the temple," "the tabernacle of the congregation," and God's "habitation" (2:32). It was here that aged Eli, the high priest, sat on his priestly throne to oversee the ministry, and it was there that Hannah went to pray. She wanted to ask the Lord for a son and to promise the Lord her son would serve Him all the days of his life.
A divided home (vv. 1–8). Elkanah was a Levite, a Kohathite from the family of Zuph (1 Chron. 6:22–28, 34–35). The Levites were scattered throughout the land and went to Shiloh to minister at the tabernacle whenever they were needed. Elkanah lived in Ramah on the border of Ephraim and Benjamin (see Josh. 18:25). Elkanah's famous son Samuel would be born in Ramah (1 Sam. 1:19–20), live there (7:17), and be buried there when he died (25:1).1
In many ways, Elkanah seems to be a good and godly man, except that he had two wives. Apparently Hannah was his first wife, and when she proved barren, he married Peninnah so he could have a family. We don't know why Elkanah didn't wait on the Lord and trust Him to work out His plan, but even Abraham married Hagar (Gen. 16) and Jacob ended up with four wives! While bigamy and divorce were not prohibited by Jewish law (Deut. 21:15–17; 24:1–4), God's original plan was that one man be married to one woman for one lifetime (Mark 10:1–9).
What an example Hannah is in her praying! It was a prayer born out of sorrow and suffering, but in spite of her feelings, she laid bare her soul before the Lord. It was a prayer that involved submission, for she presented herself to the Lord as His handmaid, to do whatever He wanted her to do (see Luke 1:48). It was a prayer that also involved sacrifice, because she vowed to give her son back to the Lord, to be a Nazirite (Num. 6) and serve the Lord all his life. In praying like this, was Hannah "bargaining" with the Lord? I don't think so. Bearing a son would have removed her disgrace and perhaps ended her rival's persecution, but giving up the son was another matter. Perhaps it would have been easier for her to go on living in barrenness than to have a child for three years and have to give him up forever. I wonder if God had given Hannah an inner conviction that her son would play an important part in the future of the nation.
Each year Elkanah took his family to Shiloh to worship (Ex. 23:14–19), and together they ate a meal as a part of their worship (Deut. 12:1–7). This annual visit to the tabernacle should have been a joyful event for Hannah, but each year Peninnah used it as an opportunity to irritate her rival and make fun of her barrenness. When Elkanah distributed the meat from the sacrifice, he had to give many portions to Peninnah and her children, while Hannah received only one portion. Elkanah gave her a generous share, but his generosity certainly didn't compensate for her infertility.2
Hannah's faith and devotion were so strong that they rose above the misunderstanding and criticism of the nation's highest spiritual leader. When you give your best to the Lord, it's not unusual to be criticized by people who ought to encourage you. Moses was criticized by his brother and sister (Num. 12), David by his wife (2 Sam. 6:12–23), and Mary of Bethany by an apostle (John 12:1–8), yet all three were commended by the Lord. In the first four chapters of 1 Samuel, Eli comes across as a poor example of a believer, let alone a high priest. He was probably self-indulgent (4:18)
The name "Hannah" means "a woman of grace," and she did manifest grace in the way she dealt with her barrenness and Peninnah's attitude and cruel words. Elkanah was able to have children by Peninnah, so Hannah knew that the problem lay with her and not with her husband. It seemed unfair that a woman with Peninnah's ugly disposition should have many children while gracious Hannah was childless. She also knew that only the Lord could do for her what he did for Sarah and Rachel, but why had God shut up her womb? Certainly this experience helped to make her
1 Samuel 1 and definitely tolerant of the sins of his two sons (2:22–36), and yet he was quick to judge and condemn the devotions of a godly woman. "In prayer it is better to have a heart without words, than words without a heart," said John Bunyan, and that's the way Hannah prayed.
enough to accompany three sacrifices, suggests that three bullocks is the correct number, for three-tenths of an ephah of grain was needed for each bull sacrificed (Num. 28:12).
When Elkanah and Hannah presented their son to the Lord, Hannah reminded Eli that she was the woman who had prayed for a son three years before.4 Did the old man remember the occasion and did he recall how unfairly he had dealt with this sorrowing woman? If he did, there's no record of it, but he received the boy to become a servant of the Lord at the tabernacle and be trained in the law of the Lord.
Those who lead God's people need spiritual sensitivity so they can "rejoice with those who rejoice, and weep with those who weep" (Rom. 12:15 nkjv). Eli accused her of pouring out too much wine, when all she was doing was pouring out her soul to God in prayer (1 Sam. 1:15). Five times Hannah called herself a "handmaid," which signified her submission to the Lord and His servants. We don't read that Eli apologized to her for judging her so severely, but at least he gave her his blessing, and she returned to the feast with peace in her heart and joy on her countenance. The burden was lifted from her heart, and she knew that God had answered her prayer.
Considering the low level of spiritual life in Eli and the wicked ways of his sons, it took a great deal of faith for Elkanah and Hannah to leave their innocent son in their care. But the Lord was with Samuel and would preserve him from the pollution around him. Just as God protected Joseph in Egypt, so He would protect Samuel in Shiloh, and so He can protect our children and grandchildren in this present evil world. Judgment was coming to Eli and his family, but God would have Samuel prepared to guide the nation and move them into the next stage of their development.
A distinguished son (vv. 19–28). When the priests offered the burnt offering early the next morning, Elkanah and his family were there to worship God, and Hannah's soul must have been rejoicing, for she had given herself as a living sacrifice to the Lord (Rom. 12:1–2). When the family arrived home, God answered her prayers and gave her conception, and when her child was born, it was a son whom she named Samuel. The Hebrew word sa-al means "asked," and sama means "heard," and el is one of the names for God, so Samuel means "heard of God" or "asked of God." All his life, Samuel was both an answer to prayer and a great man of prayer.3
The story thus far makes it clear that the life and future of a nation depends on the character of the home, and the character of the home depends on the spiritual life of the parents. An African proverb says, "The ruin of a nation begins in the homes of its people," and even Confucius taught, "The strength of a nation is derived from the integrity of its homes." Eli and his sons had "religious" homes that were godless, but Elkanah and Hannah had a godly home that honored the Lord, and they gave Him their best. The future hope of the people of Israel rested with that young lad in the tabernacle learning to serve the Lord. Never underestimate the power of the home or the power of a little child dedicated to God.
Certainly Hannah told Elkanah about her vow, because she knew that Jewish law permitted a husband to annul a wife's vow if he disagreed with it (Num. 30). Elkanah agreed with her decision and allowed her to remain at home with her son when the rest of the family went on its annual trip to Shiloh. We can't help but admire Elkanah for what he said and did, for this was his firstborn son by his beloved Hannah and father and son would be separated for the rest of their lives. A firstborn son had to be redeemed by a sacrifice (Ex. 13:11–13), but Elkanah was giving his son as a living sacrifice to the Lord. As a Levite, a Nazirite, a prophet, and a judge, Samuel would faithfully serve the Lord and Israel and help to usher in a new era in Jewish history.
God receives praise and worship. (2:1–11) After Hannah left her son with Eli, she could have gone off alone and had a good cry, but instead she burst into a song of praise to the Lord. The world doesn't understand the relationship between sacrifice and song, how God's people can sing their way into sacrifice and sacrifice their way into singing. "And when the burnt offering began, the song of the Lord began also" (2 Chron. 29:27 kjv). Before He went to the garden where He would be arrested, Jesus sang a hymn with His disciples (Matt. 26:30), and Paul and Silas sang hymns to the Lord after they had been humiliated and beaten (Acts 16:20–26). Frequently in the psalms you find David praising God in the midst of difficult circumstances. After being beaten by the religious leaders in Jerusalem, the apostles "departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name" (Acts 5:41 nkjv).
Mothers usually weaned children at the age of three, and surely during those precious years, Hannah taught her son and prepared him for serving the Lord. He did not have a personal knowledge of the Lord until later when God spoke to him (1 Sam. 3:7–10). Hannah was a woman of prayer (1:27) and taught her son to be a man of prayer. When she and Elkanah took their son to Shiloh to give him to the Lord, they brought along the necessary sacrifices so they could worship the Lord. The Authorized Version reads "three bullocks" while other translations read "a three-yearold bull" (niv, nasb). However, the fact that the parents took a skin of wine and an ephah of meal,
Hannah's song near the beginning of 1 Samuel should be compared with David's song found near the end of 2 Samuel (22), as well as with Mary's song in
1 Samuel 2 gance when you stand before a God who knows you through and through, everything you've thought, spoken, and done. God heard all of Peninnah's haughty words spoken against Hannah, and He also heard Hannah's prayer from her heart. God is omniscient and knows all things, and He is omnipresent and beholds all things.
Luke 1:46–55. All three songs tell of God's grace to undeserving people, God's victory over the enemy, and the wonderful way God turns things upside down in order to accomplish His purposes. What Mary expressed in her song is especially close to what Hannah sang in her hymn of praise.
The joy of the Lord (v. 1). Hannah was praying and rejoicing at the same time! She was thinking of God's blessing to the nation of Israel as well as to herself and her home. When prayer is selfish it isn't spiritual and it does not honor the Lord. Hannah knew in her heart that God was going to do great things for His people and that her son would play an important part in accomplishing God's will. Her worship came from her heart and was saturated with the joy of the Lord.
Hannah rejoiced because this holy God is a just judge of the actions of His people. Unlike the people involved in human judicial proceedings, the Lord knows everything and is able to weigh us and our actions accurately. He weighed Belshazzar and found him "wanting" (Dan. 5:27). The Lord weighs our motives (Prov. 16:2) and our hearts (24:11–12), and His scales are accurate. Like Hannah, we may be misunderstood and maligned by people, but the Lord will always act justly.
The word "horn" in verses 1 and 10 symbolizes strength or a strong person (see Ps. 75:4–5, 10; 89:17, 24; 92:10; 132:17). To have your "horn exalted" meant to receive new strength from God and be especially helped by Him at a time of crisis. An "enlarged mouth" means a mouth boasting of God's victory over His enemies. Defeated people have to keep their mouths shut, but those who share God's victory have something to talk about to the glory of God.
The grace of the Lord (vv. 4–8a). God is holy and just and is always true to His Word and His character. But He is also merciful and gracious and often does things that catch us by surprise. Hannah described some of His acts and affirmed that the Lord turned everything upside down! The "Song of Mary" (The Magnificat) in Luke 1:46–55 expresses some of these same truths.
"I rejoice in thy salvation" suggests more than Hannah's being delivered from barrenness. Hannah sees this miracle as the beginning of new victory for Israel who time after time had been invaded, defeated, and abused by their enemies (Judg. 2:10–23). But the word "salvation" is yeshua—Joshua—one of the names of the promised Messiah. King David would be God's yeshua to deliver Israel from her enemies, and Jesus, the Son of David, would be God's yeshua to deliver all people from the bondage of sin and death.
The mighty warriors fail while the stumbling weaklings win the battle (1 Sam. 2:4; see Eccl. 9:11). The rich people with plenty of food are looking for something to eat and are willing to labor for it, while the poor, hungry people have more than they need (1 Sam. 2:5a). The barren woman gives birth to seven children, while the woman with many children is exhausted and feeble and can't even enjoy her family (v. 5b). The truth in this statement is reflected in the fact that Hannah bore five more children (v. 21).
Because He is sovereign, the Lord is in charge of life and death and everything in between (v. 6). He can rescue us from the grave or permit us to die. If He allows us to live, He can make us rich or poor, exalted or abased, for He knows what's best. This doesn't suggest that people should meekly comply with difficult circumstances and do nothing about them, but that we can't change these circumstances without the Lord's help (Deut. 8:18). In His grace, God can choose the poor and raise them up to sit among the princes (see Ps. 113:7–8 and Luke 1:52). He takes them from the dust and the garbage heap and puts them on glorious thrones! But isn't that what God did for Jesus (Phil. 2:1–10) and what Jesus did for us when He saved us (Eph. 2:1–10)? Indeed, because of the cross, the Lord has "turned the world upside down" (Acts 17:6), and the only people who have clear vision and true values are those who have trusted Jesus.
The majesty of the Lord (vv. 2–3). It's good for us to begin our praying with praising, because praise helps us focus on the glory of the Lord and not on the greatness of our needs. When we see the greatness of God, we start to see life in perspective. Hannah knew the character of God and exalted His glorious attributes. She began by affirming His holiness and uniqueness. The two go together because in both Hebrew and Greek the word "holy" means "wholly other, set apart, separated." Orthodox Jews confess daily, "Hear, O Israel: the Lord our God is one Lord" (Deut. 6:4). There is no other God, and whenever Israel turned to idols for help, they lost the blessing of the Lord.
The "Rock" is one of the repeated images of the Lord in the Scriptures. It's found in the "Song of Moses" (Deut. 32:4, 15, 18, 30–31, 37) and in David's song (2 Sam. 22:32). The rock speaks of the Lord's strength, stability, and steadfastness and magnifies the fact that He does not change. We can depend on Him, for His character is unchangeable and His promises never fail. "For I am the Lord, I change not" (Mal. 3:6).
The protection of the Lord (vv. 8b–10a). God has established the world so that it can't be moved, and what happens on our planet is under His watchful care.5 We may think that God has abandoned the earth to Satan and his demonic powers, but this is still our Father's world (Ps. 24:1–2), and He has set His King
The Lord is also "a God of knowledge" (1 Sam. 2:3), so people had better be careful what they say and how they say it. There's no place for pride and arro-
1 Samuel 2 described worthless people who openly practiced lawlessness (Deut. 13:13; Judg. 19:22; 1 Sam. 25:25; Prov. 16:27). In 2 Corinthians 6:15, Paul uses Belial as a synonym for Satan. The law stated precisely what portions of the sacrifices belonged to the priests (Lev. 7:28–36; 10:12–15; Deut. 18:1–5), but the two brothers took the meat that they wanted and also took the fat parts that belonged to the Lord. They even took raw meat so they could roast it and not have to eat boiled meat. They "abhorred the offering of the Lord" (1 Sam. 2:17) and "trampled on" (scorned) the Lord's sacrifices (v. 29). Hophni and Phinehas not only showed disrespect for the sacrifices on the altar, but they also had no regard for the women who served at the door of the tabernacle (v. 22; Ex. 38:8). Instead of encouraging them in their spiritual walk, the two brothers seduced them. These women were not official servants appointed by the law but were volunteers who assisted the priests and Levites. Perhaps they helped care for the little children who came with the adult worshippers, or they may have been there just to be close to the presence of the Lord. Ministerial immorality is in the news today, and it's a tragic thing, but it's really nothing new.
on heaven's throne (Ps. 2:7–9). As God's people walk on this earth and walk in the light, the Lord will guard and guide their steps, but the wicked will walk in spiritual darkness because they depend on their own wisdom and strength. It may seem that the wicked "have it made," but one day the storm of God's wrath will burst upon them in fierce judgment. God is longsuffering with those who resist Him, but their day is coming.
The reign of the Lord (v. 10b). This is a remarkable statement that the Lord will give an anointed king to Israel and strengthen him to serve Him and the nation. Hannah certainly knew the law of Moses because in them she found the promises of a future king. God told Abraham and Sarah that kings would come from them (Gen. 17:6, 16), and He repeated this promise to Jacob (35:11). In his last words to his sons, Jacob announced that Judah would be the royal tribe (49:10); and in Deuteronomy 17:14–20, Moses gave instructions concerning a future king. When Israel asked for a king, God was prepared to grant their request. In many respects, King David fulfilled this prophecy, but the ultimate fulfillment is in Jesus the Christ ("Anointed One") who will one day sit on David's throne and rule over His glorious kingdom (Luke 1:32–33, 69–75).
In contrast to the wickedness of Eli's sons is the faithfulness of Samuel (1 Sam. 2:18–21). He was somewhat of an apprentice priest, learning the work of the sanctuary, and even wore a linen robe with an ephod (vest) over it, just as the adult priests and Levites did. Each year when his parents came to Shiloh, his mother would bring a new set of garments for the growing lad. In Scripture, garments often speak of the spiritual life (Isa. 61:10; Zech. 3:1–5; Eph. 4:22–32; Col. 3:8–17; 1 Peter 5:5), and a change of clothing symbolizes a new beginning (Gen. 35:2; 41:14; 45:22; Ex. 19:10; Rev. 3:18). Each year's new garments spoke not only of a boy growing physically but also spiritually (1 Sam. 2:21), and this reminds us of our Lord who "increased in wisdom and stature, and in favor with God and men" (Luke 2:52 nkjv).
Hannah and Elkanah left their son in Shiloh and returned to Ramah with joyful hearts and great expectation to see what the Lord would do. What a wonderful thing it is when a husband and wife are dedicated to the Lord, worship Him together, pray together, and trust His Word. Hannah went to the place of worship with a broken heart, but the Lord gave her peace because she prayed and submitted to His will.
God judges sin (2:12–36) Up to this point, the focus has been on Elkanah and his family (1:1–2:11), but now it will shift to Eli and his family (2:12–3:21). Throughout this section, you will see a deliberate contrast between Samuel and the two sons of Eli, Hophni and Phinehas. Eli's sons "abhorred the offering of the Lord" (2:17), but "Samuel ministered before the Lord" (v. 18). The two brothers committed evil deeds at the tabernacle and invited God's judgment, but Samuel served at the tabernacle and grew in God's favor (v. 26). The priestly line would end in Eli's family, but Samuel would be called of God to carry on a holy priesthood (2:34—3:1). From the human viewpoint, it looked as though Eli's evil sons were getting away with their disobedience, but God was preparing judgment for them while He was equipping His servant Samuel to continue His work.
B.The failure of Eli—2:12–36
God was about to bring judgment to the house of Eli, but the Lord blessed Elkanah and Hannah and their house, for He gave her five more children (1 Sam. 2:21; see Ps. 113:9). This was the gracious gift of God and an answer to the prayer of Eli (1 Sam. 2:20) who was pleased with Samuel and grateful for his ministry. Hannah gave one child to the Lord and the Lord gave back five!
God's judgment disregarded (1 Sam. 2:22–26). Godly people told Eli about his sons' sins, and he spoke to them about their conduct, but it did no good. He wasn't much of a godly father or spiritual leader, and his sons disregarded his warnings. It's tragic when a father—and a spiritual leader at that—loses his influence over his own family and can only wait for God's hand of judgment to fall. Lot lost his influence with his family (Gen. 19:12–14), and after David sinned with Bathsheba, his influence over his sons was greatly weakened. Hophni and Phinehas had no respect for
God's judgment deserved (vv. 12–21). Since Eli was an old man with failing vision (4:15), he left the work of the tabernacle to his two sons, and they took advantage of their father by doing what they pleased. Hophni and Phinehas did not personally know the Lord but were "sons of Belial," a Hebrew term that
1 Samuel 2—3 he had cooperated with David's son Adonijah in his attempt to seize the throne. Solomon appointed Zadok to serve as high priest, and he was of the house of Eleazar. (See 1 Kings 2:26–27, 35.) In the list of Jewish high priests in 1 Chronicles 6:3–15, the names from Eli to Abiathar are missing. By confirming Zadok as high priest, Solomon fulfilled the prophecy given by the man of God nearly a century and a half before.7 the Lord or for the office of their father the high priest, so all God could do was judge them and replace them with faithful servants.
God's judgment declared (vv. 27–36). An anonymous "man of God" appeared at Shiloh to declare the terms of God's judgment on Eli and his family. The title "man of God" is used some seventy times in the Old Testament and usually refers to a prophet sent by the Lord. First, the prophet dealt with the past (vv. 27–28) and reminded Eli that his position as high priest was a gift of God's grace. The Lord had chosen Aaron to be the first high priest and given him the privilege of passing this honor on to his eldest son (Ex. 4:14–16; 28:1–4). It was a privilege for the high priest and his sons to offer sacrifices on the brazen altar, burn incense on the golden altar, wear the sacred garments, and eat of the holy offerings. Then the messenger focused on the present (1 Sam. 2:29) and accused Eli of putting his sons ahead of the Lord and sharing in their sins. (The "you" at the beginning of v. 29 is plural and includes Eli with his sons.) To tolerate sin and not deal with it severely is to participate in that sin. As high priest, Eli had the authority to discipline his sons, but he refused to do so. "Do not share in the sins of others" (1 Tim. 5:22 niv). If Eli had been a man of God, concerned for the glory of God, he would have remonstrated with his sons and called them to repent, and if they refused, he would have replaced them.
But the future wasn't all bleak, for the man of God announced that God would raise up a faithful priest who would please God's heart and do God's will (1 Sam. 2:35). The immediate reference is to Zadok, but ultimately it points to Jesus Christ who alone could have a "sure house" and be God's anointed priest "forever." Our Lord came from the tribe of Judah, so He had no connection with the house of Aaron, but was made a high priest after the order of Melchizedek (Heb. 7—8).
God rewards faithfulness (3:1–21) Once again we see the contrast between the wickedness of Eli's family and the faithfulness of the boy Samuel (v. 1). He ministered before the Lord under the guidance of Eli at a time when God wasn't speaking to His people very often. The spiritual leaders were corrupt, and God's people weren't obeying His law anyway, so why should God say anything new to them? It was a tragic day in the nation of Israel when the living God no longer sent His people signs and prophetic messages (Ps. 74:9; Ezek. 7:26; Amos 8:11–12; Mic. 3:6). The silence of God was the judgment of God.
C.The call of Samuel—3
The burden of the prophet's message was centered on the future (1 Sam. 2:30–36). God had given the priesthood to Aaron and his descendants forever, and nobody could take this honor (Ex. 29:9; 40:15; Num. 18:7; Deut. 18:5). However, God's servants can't live any way they please and expect the Lord to honor them, for "them who honor me I will honor" (1 Sam. 2:30). The privilege of the priesthood would remain with the tribe of Levi and the house of Aaron, but God would take it away from Eli's branch of the family. Eli's descendants would become weak and die off and there would be no more old men like Eli in the family. They would have to beg for their food and would plead for an opportunity to serve (v. 36). In David's day the descendants of Eleazar outnumbered those of Ithamar at least two to one (1 Chron. 24:1–5), so Eli's family did slowly die out. But even worse, very soon Eli's two pampered sons would die on the same day. Even the tabernacle would experience distress (1 Sam. 2:32 niv), which turned out to include the capture of the ark and ultimately the moving of the tabernacle from Shiloh to Nob (21:1–6; Jer. 7:14). However, at Nob many of the priests were slain by Doeg, which was a partial fulfillment of this prophecy.
But God was about to change the situation and speak His precious Word to a young boy who would listen and obey.
An attentive ear (vv. 1–9). Samuel was probably twelve years old when the Lord spoke to him one night as he lay in the tabernacle "annex" where Eli was also sleeping. The "lamp of God" was the seven-branched golden candlestick that stood in the holy place before the veil, to the left of the golden altar of incense (Ex. 25:31–40; 27:20–21; 37:17–24). It was the only source of light in the holy place, and the priests were ordered to keep it burning always (27:20) and to trim the wicks when they offered the incense each morning and evening (30:7–8). The lamp was a symbol of the light of God's truth given to the world through His people Israel. Alas, the light of God's Word was burning dimly in those days, and God's high priest was barely able to see! The ark was there, containing the law of God (25:10–22; 37:1–9; Heb. 9:1–5), but the law was not honored by God's people.
The Lord spoke to Samuel four times (1 Sam. 3:4, 6, 8, 10), and the first three times, Samuel thought it was Eli calling him. One of the marks of a faithful servant is an attentive ear and an immediate response. But Samuel had never heard God's voice, so he didn't know who was calling to him. Like Saul of Tarsus, Samuel's call and conversion occurred at the same time, except that Samuel's experience was at night while Saul saw a blazing light when he heard God's voice (Acts 9:1–9).
Eli descended from Aaron through Ithamar, Aaron's fourth son, but God would abandon that line and turn to the sons of Eleazar, Aaron's third son and successor in the high priesthood.6 Under David, both Zadok and Abiathar served as high priests (2 Sam. 8:17), but when Solomon became king, he removed Eli's great-great grandson Abiathar from the high priesthood because
1 Samuel 3 would perish in one day and his family would lose the privilege of the priesthood, so what was there to live for? God had chosen Samuel to be judge, priest, and prophet, so the light of truth would keep burning in Israel. All the old man could do was to wait patiently for the sword to fall.
Eli was discerning enough to realize that God was speaking to the boy, so he told him how to respond.
An obedient will (vv. 10–14). Samuel obeyed Eli, went back to his sleeping place, and waited for the voice to come again. This time God spoke the boy's name twice, for the Shepherd calls His sheep by name and gets their attention (John 10:3, 14).8 Not only that, the Lord came and stood near Samuel as He spoke to him. This experience wasn't a dream or a vision but a manifestation of the presence of the Lord. Samuel's response was, "Speak, for your servant is listening" (1 Sam. 3:10 niv), and he left out the word, "Lord" (see v. 9). Why? Samuel didn't yet have a personal knowledge of the Lord (v. 7), so he couldn't know whose voice it was that had spoken to him. Perhaps he was being careful not to accept it as the voice of Jehovah when he had no way to be sure.
Eli had his faults as we all do, and we must appreciate his positive attitude toward young Samuel, his successor as the spiritual leader in Israel. It isn't every veteran servant who can graciously lay down his tools and let the young apprentice take over. Until the very end of his life, Eli at least had a concern for the ark of God and the future of the nation, and the news of Israel's defeat and the capture of the ark caused his death. If Eli had shown some of this concern when his sons were young like Samuel, things would have been different.
A godly walk (vv. 19–21). For the second time we're told that Samuel grew (2:21; 3:19), but the affirmation is added, "the Lord was with him." This statement will also be made about youthful David (16:18; 18:12, 14). The Lord was against Eli and his sons, but His blessing was upon Samuel and his ministry. Unlike the other judges, Samuel's words and influence would reach the entire nation. The people recognized that God had called Samuel to be a prophet and declare the Word of God and the will of God. Once again, the Lord appeared from time to time at Shiloh and revealed Himself to His prophet. Israel was about to experience a new beginning that would lead to new challenges and dangers as well as new blessings and victories.
Because Samuel was obedient to God and to Eli, he heard the message from the Lord and learned what God planned to do. This was certainly a weighty message to give to a young boy, but in so doing, perhaps God was rebuking the spiritual lethargy of the adults, for to which of them could God give this message? When God can't find an obedient adult, He sometimes calls a child. "And I will make mere lads their princes" (Isa. 3:4 nasb).
Samuel didn't know the message the unknown prophet had delivered to Eli, but the message God gave him confirmed it. The Lord would judge the house of Eli because Eli's two sons "made themselves vile [contemptible]" and Eli did nothing to restrain them. Though Eli and his sons were priests, they could offer no sacrifice that would atone for their sins! Their sins were deliberate and defiant, and for such sins no sacrifice could be offered (Num. 15:30). Not only had they defiled themselves, but they had also defiled the priesthood. The Lord had been longsuffering toward the house of Eli, but they hadn't repented and turned from their sins; now it was too late.
Notes 1 Ramah means "height" and Ramathaim means "the two heights." A number of cities had "ramah" in their names (Josh 13:26; 19:29; 21:38; Judg. 4:5; 1 Sam. 30:27), but it's likely that Elkanah and his family lived in Ramathaim ("double heights") on the border of Benjamin and Ephraim. Elkanah was a Levite by birth but an Ephraimite by residence. 2 The niv and nasb both read "a double portion" and the NLT says "a special portion," but some students translate 1:5 "only one portion." It seems, however, that Elkanah was trying to show special love to his wife at a difficult time, so the gift must have been special. 3 Psalm 99:6 and Jeremiah 15:1 identify Samuel as a man of prayer, and he's named in Hebrews 11:32 as a man of faith. For instances of special prayer on his part, see 1 Samuel 7:8–9; 8:6; 12:18–19, 23; 15:11. 4 In her brief speech recorded in 1:25–28, Hannah frequently used different forms of the Hebrew word sa-al, which means "asked" and is a basis for the name "Samuel." The word "lent" in v. 28 (kjv) means "given." Hannah's surrender of Samuel to the Lord was final. 5 Of course, the earth isn't resting on the tops of pillars. This is poetic language based on the architecture of that day. See also Job 38:4; Psalm 75:3; 82:5; 104:5; Isaiah 24:18. 6 There is no record in Scripture how the high priesthood moved from Eleazar's line to Ithamar's and hence eventually to Eli.
A humble heart (vv. 15–18). Samuel had heard the voice of God and received the message of God, but he still got up early and went back to his old tasks. He opened the doors of the sanctuary so the people could come to sacrifice,9 and he said nothing to Eli about what God had told him. This shows remarkable maturity on the part of a young boy. Most youths would have been proud of their experience with the Lord, rushed around delivering the message, and would not have stooped to open doors. It was only when Eli commanded him that Samuel related the message of judgment that God had given to him.
Was Eli's response to the message active submission or passive resignation to something that couldn't be changed? I vote for resignation, the same attitude that Hezekiah displayed when Isaiah told him his foolish actions would one day bring ruin to the kingdom of Judah (Isa. 39). Eli was an old man who had not been a good father or a faithful priest, and he had already been warned that judgment was coming. His two sons
1 Samuel 4 neighbors? If the elders had recalled the terms of God's covenant, they would have realized that this shameful defeat was caused by Israel's disobedience to God's law (Lev. 26:39; Deut. 28:25).
7 The priests who serve in the temple during the kingdom age will be from the family of Zadok (Ezek. 40:45–46; 43:19; 44:10–16). 8 The repetition of names when God speaks is also found when the Lord spoke to Abraham (Gen. 22:11), Moses (Ex. 3:4), Martha (Luke 10:41), and Paul (Acts 9:4; 26:14). 9 Samuel would have a ministry of "opening doors" for others. He opened the doors of kingship to Saul, who failed to use it for God's glory, and also to David, who used his position to serve God and the people. Samuel established a school of the prophets and opened doors of ministry to the men God sent to him. He opened the doors to a new beginning for the nation of Israel that was at low ebb both spiritually and politically.
The Lord had clearly told them how to fight their wars (Deut. 20), but instead of searching their hearts and confessing their sins, the people decided to imitate Moses and Joshua and take the ark of the covenant into the battle with them. (See Num. 10:33–36; Josh. 3—4 and 6.) But this approach was merely "using God" to accomplish their own purposes. Unlike Moses and Joshua, they didn't seek the will of the Lord, they weren't walking by faith, and they certainly weren't seeking to glorify God. Even worse, the two wicked priests Hophni and Phinehas would be carrying the holy ark of God! How could God bless two sinful men whom He had already consigned to judgment (1 Sam. 2:29, 34—4:4,17)? But Israel's hope was that the presence of the ark would save the Jews from the hand of their enemies.2
CHAPTER TWO 1 Samuel 4—6 ISRAEL'S DEFEAT—GOD'S VICTORY T
When Hophni and Phinehas appeared in the camp carrying the ark of God, the soldiers and elders shouted enthusiastically, but their carnal self-confidence was just the prelude to another defeat. The ark may have been with them in the camp, but the Lord was against them. Their joyful shout may have bolstered their spirits, but it was no guarantee of victory. All it did was motivate the Philistine army to determine to fight harder and win the battle, which they did, killing 30,000 Jewish soldiers. God will not be "used" just to make sinful people achieve their own selfish purposes. God's promise is, "Them who honor me I will honor" (2:30).
he ark of the covenant is mentioned at least thirtyfive times in these three chapters and represents Jehovah God, the central person in all of Israel's history. The ark was the most important piece of furniture in the tabernacle and resided in the Holy of Holies. In the ark were the two tablets of the law, and on it was the golden "mercy seat" where God's glorious presence dwelt. This was the throne of God from which He spoke to His people (Ex. 25:10–22). To the eye of faith, God is very evident and active in all the events recorded in these chapters. None of these events happened by accident; they were all part of God's plan to chasten His people, judge sinners, and eventually establish His anointed king
D.The rescue of the ark—4—6
The ark was taken (v. 11a). Five times in verses 11–22 you find the phrase "the Ark of God was [is] taken" (vv. 11, 17, 19, 21–22). Never in the history of Israel had the ark of God ever fallen into enemy hands! So holy was the ark that it was kept behind the veil in the tabernacle and seen only by the high priest on the annual day of Atonement (Lev. 16). When the Jewish camp moved during the nation's years of wandering, the first thing the high priest did was cover the ark with the veil (Num. 4:5–6), and only then would he attend to the other pieces of furniture.
The faithful Word of God (4:1–22) No sooner does God begin to reveal His Word to His people than the enemy shows up to attack them. The Philistines are mentioned in Scripture as early as the days of Abraham (Gen. 21:32; see 10:14), and in the books of Samuel they're mentioned over 150 times. They were originally a seagoing people from the Aegean region who invaded the territory along the Mediterranean coast (Phoenicia) and sought to control all of the land we know as Palestine. (The name "Palestine" is a form of the word "Philistine.") The Philistines were very distressed when Israel conquered the Promised Land and many times attempted to drive them out. It's likely that this particular battle was Israel's response to one of those Philistine invasions.
The ark of God was the throne of God (2 Sam. 6:2 niv; also Ps. 80:1 and 99:1), but now God's throne was in enemy territory! The Jews had forgotten that the ark was God's throne in Israel only if Israel was submitted to Him and obedient to His covenant. Anything else was nothing but ignorant superstition, like people trusting good-luck charms. It wasn't a sin to take the ark into battle if the people were truly devoted to the Lord and wanted to honor Him. God put the ark into pagan hands, but Eli's two sons had lived like pagans while ministering before the ark, so what was the difference? God would use the ark to teach both the Jews and the Philistines some important lessons.
Israel was defeated (vv. 1–10). Aphek was a northern Philistine city about three miles west of the Jewish city of Ebenezer ("stone of help").1 Shiloh lay about twenty miles east of Ebenezer. In their initial confrontation, the Philistines defeated Israel and killed 4,000 men, and the elders of Israel were perplexed over this defeat. Wasn't Israel God's chosen nation, and didn't He give them the land as their possession? Then why was Israel defeated by their idol-worshipping
The two priests were slain (v. 11b). This fulfilled the Word of God spoken to Eli by the anonymous
1 Samuel 4—5
Philistines eventually returned the ark and it remained first in Beth-Shemesh and then Kiriath Jearim (1 Sam. 6:13–21). The priests must have constructed some kind of tabernacle at Nob (1 Sam. 21:1ff.), but in Solomon's day, it was at Gibeon (1 Chron. 21:29; 1 Kings 3:4). Eventually Solomon incorporated the tabernacle into the temple which he built (2 Chron. 5:5).
prophet (2:27–36) and to Samuel when he was called by the Lord (3:11–18). God had been longsuffering with Hophni and Phinehas as they desecrated His sacrifices and defiled His people, but now their time was up and their sins had found them out.
The high priest died (vv. 12–18). Eli knew that his sons had entered the Holy of Holies and taken the ark to the battlefield, but he was unable to stop them, just as he had been unable to control them in past years. He wasn't worrying about his sons as he sat in his special seat by the tabernacle; he was trembling for the safety of the ark of God. But didn't Eli realize that God was still on the heavenly throne even if His earthly throne had been cheapened and transformed into a good-luck charm? Wasn't the Lord able to protect His own furniture and His own glory?
The wicked sons of Eli thought their scheme would save the glory of God, but it only took the glory of God away!
The vindicating power of God (5:1–12) The five key cities of the Philistines were Ashdod, Gaza, Ashkelon, Gath, and Ekron, and each had a ruler or "lord" (6:16–17). The Philistines first put the ark into the temple of their god Dagon in Ashdod as evidence that Dagon was stronger and greater than Jehovah. At the beginning of the battle, the Philistines were frightened when they heard that the God of Israel was in the camp, but now they were making fun of Him and exalting their own gods. In their mythology, Dagon was the principal god of the Philistines and the father of Baal, the storm god, whose worship brought so much trouble to Israel.
The messenger ran first to the busiest part of Shiloh and delivered the sad news of Israel's defeat, and the people's loud lamenting caught Eli's attention. The messenger ran to Eli to gave him the bad news: Israel was defeated, there was a great slaughter, Hophni and Phinehas were both slain and—as if saving the worst news for the last—the ark of God had been taken by the Philistines. Eli must have suffered a stroke or a heart attack, for he fell back, broke his neck, and died. He was "a heavy man,"3 probably caused by eating too much meat from the sacrifices (2:29) and leading a sedentary life. The death of Eli and his two sons was the beginning of the fulfillment of God's prophecy that Eli's branch of the priesthood would be destroyed and a new line introduced.
However, Dagon didn't have a chance, for Jehovah God was and is well able to take care of Himself! The next morning, the worshippers found Dagon prostrate before the ark like one of the worshippers. Like every dead idol, Dagon had to be righted again (Ps. 115), but things were even worse the next morning. The stump of Dagon was prostrate before the ark of the covenant, but his head and hands had been cut off and placed at the threshold of the temple! But that wasn't the end, for the Lord not only humiliated the god of the Philistines, but he judged the people who worshipped that god. When the Philistines captured the ark and arrogantly treated the Lord as though He were just another god, they invited the judgment of God.
The glory of God departed (vv. 19–22). The wife of Phinehas had more spiritual insight than her fatherin-law, her husband, and her brother-in-law. The two brothers used the ark as a good luck charm, Eli was concerned with the safety of the ark, but she was burdened for the glory of God. She named her son Ichabod—"the glory is gone"—and then she died.4 The presence of God's glory in the camp was a special sign that the Israelites were the people of God (Ex. 40:34; Rom. 9:4), but now the glory had departed and God's special favor was gone. When King Solomon dedicated the temple, the glory of God returned (1 Kings 8:10), but before the destruction of Jerusalem, the prophet Ezekiel saw the glory leave the temple and the city (Ezek. 8:4; 9:3; 10:4, 18; 11:22–23). Ezekiel also saw the future millennial temple and the return of the glory of God (Ezek. 43:1–5). The glory of God didn't return to this earth until the birth of Jesus Christ, the Savior of the world (Luke 2:8–11; John 1:14). Today, God's glory dwells in His people individually (1 Cor. 6:19–20) and in His church collectively (Eph. 2:19–22).
When you put the evidence together, it seems that the Lord sent infected mice or rats (1 Sam. 6:4) among the people and spread a terrible plague. According to the covenant, the Lord should have sent this affliction on the unbelieving Jews (Deut. 28:58–60), but in His grace, He punished the enemy. Some students believe this was the bubonic plague and that the people experienced painful inflammatory swellings of the lymph glands, especially in the groin. Others think it was a plague of tumors, perhaps severe hemorrhoids (see 1 Sam. 5:9), although it's difficult to understand the part the rats played in this affliction. Whatever the punishment was, it pained and humiliated the Philistines who attributed their suffering to the presence of the ark.
But the five lords of the Philistines were anxious to preserve the glory of their victory. If they could prove that the calamity was a coincidence, they could retain the ark and continue to magnify Dagon's superiority over Jehovah. The easiest way to do this was to move the ark to another city and see what happened, so they took it to Gath—and the same thing happened! Then
So significant was this tragic event that Asaph the psalmist included it in one of his psalms (Ps. 78:60–61). But he tells us that much more happened than the capture of the ark by the Philistines, for the Lord abandoned the tabernacle at Shiloh and allowed the enemy to destroy it (Jer. 7:12–14; 26:6, 9). The
1 Samuel 5—6
"The ox knows its owner and the donkey its master's crib" (Isa. 1:3 nkjv). They crossed the border and came to the priestly city of Beth-Shemesh (Josh. 21:13–16) where the men were working in the fields harvesting the wheat. They joyfully welcomed the return of the ark, and the Levites took it off the cart and put it on a great stone in the field.
they carried it to Ekron, where the people protested and told them to take it elsewhere! God killed a number of citizens ("deadly destruction") and also sent a painful plague to the people of Ekron just as He had done to the inhabitants of Ashdod and Gath. God had vindicated Himself and proved that it was His hand that had destroyed the statue of Dagon and that brought affliction to the Philistine people. Nobody could call the eruption of these plagues a mere coincidence. But the lords of the Philistines still had to figure out how to get rid of the ark without humiliating themselves and perhaps bringing more judgment on their land.
Grateful that the throne of God had been restored to His people, the Levites offered the cows as burnt offerings to the Lord, and in their joy ignored the fact that only male animals could legally be offered (Lev. 1:3). Other men from the city brought additional sacrifices. They also put the golden gifts on the rock and offered them to the Lord. Since Shiloh had been destroyed and there was no sanctuary available for worship, they used the large rock as an altar, and the Lord accepted their offerings. What the Lord is looking for is a broken and contrite heart, not a slavish obedience to the letter of the law (Ps. 51:15–17). The enemy was near at hand (1 Sam. 6:16) and the Jewish men didn't dare leave the place to which God had directed the cows.
The wise providence of God (6:1–18) The experiences described in 5:1–12 occurred during a period of seven months, at the end of which the five lords decided it was time to get rid of the ark. They wouldn't admit it, but Jehovah had vindicated Himself before the Philistines and humiliated their false god. Still wanting to save face, the lords sought some way to send the ark back to Israel without directly involving themselves or their people.
God had done what Dagon could never do: He guided the cows, kept their attention on the right road, overcame their desire to go to their calves, and brought them to the priestly city of Beth-Shemesh. His providence rules over all. Alas, the priests and Levites didn't do their job well, and what should have been a great cause for joy turned out to be a cause of sorrow because of man's foolishness. Eventually the ark would be given a safe resting place until King David would move it to a specially prepared place in Jerusalem (2 Sam. 6:12ff.).
Man proposes (vv. 1–9). The Philistine wise men came up with a scheme that would test the God of Israel one more time. If Jehovah, represented by the ark, was indeed the true and living God, let Him take the ark back to where it belonged! The lords set up a plan that would absolve them of responsibility and blame. They would take two cows that had calves and separate them from the calves. They would hitch the cows to a new cart, put the ark on the cart, and turn the cows loose. If the cows didn't move at all, or if they went to their calves, it would be "proof" that the God of Israel wasn't in control and the Philistines had nothing to fear. If the cows meandered all over without any sense of direction, the lords could draw the same conclusion. The situation being what it was, the cows would probably head for their calves, because that was the natural thing to do. The cows needed to get rid of their milk and the calves needed the nourishment.
The holy wrath of God (6:19–20) The men of Beth-Shemesh should have covered the ark, because it wasn't supposed to be seen by anyone except the high priest, and this mistake was costly. Some of the people became curious and looked into the ark and were slain. If the pagan Philistines were judged for the way they treated the ark, how much more responsible were the Jews who knew the law and were living in a Levitical city!
But that wasn't all. The wise men decided that the nation had to send "appeasement gifts" to Jehovah in the form of golden models of the mice and the tumors. If the cows didn't head for Israelite territory, the Philistines could always reclaim their gold. If the cows went over the border into Israel, the Lord would be appeased and wouldn't send Philistia any more plagues. This plan enabled the Lord to receive glory without the lords of the Philistines being embarrassed. When you consider that the cows were nursing their calves and lowing for them, and that the cows had never drawn a cart before, the odds were that they wouldn't go down the road that led from Ekron to Beth-Shemesh. The five lords and their wise men had it all figured out.
Students have debated the accuracy of the number of people who were killed, because 50,000 seems too high for a town like Beth-Shemesh. Some make the number only 70 and say that the 50,000 is a scribal error, and perhaps it is. The Hebrews used letters for numbers and it would be easy for a copyist to make a mistake. Others include in the 50,000 the 4,000 plus "the great slaughter" (4:17) on the battlefield, but the text specifically says it was the irreverent people who looked into the ark who were slain. (See 1 Sam. 6:19; Lev. 16:13; Num. 1:50–51; 4:5, 16–20.) It isn't likely that 50,000 people lined up and passed by the ark, for the people queued up would have scattered when the first viewers were killed. Perhaps they were slain later. Certainly the Levites would have protected the ark from the curious, for they knew the penalties for breaking the law of God. That 70 men were judged
God disposes (vv. 10–18). But they were wrong. The lords of the Philistines didn't know the true and living God, but the cows did, and they obeyed Him!
1 Samuel 6—7 isn't difficult to believe, but 50,000 seems extravagant. However, since we don't know the population of Beth-Shemesh and its environs, we can't pass judgment on the text. One day an archeologist may solve the problem for us.
enemy" is found in 4:3; 7:3, 8. The Philistines spoke about "the hand of these mighty gods" (4:8), and "the hand of the Lord" is mentioned in 5:6–7, 9, 11; 6:3, 5, 9; and 7:13. 3 The Hebrew word kabod shows up frequently in this account. It means "heavy" but also can mean "honor, glory, respectful" (people of "weight"). Eli was "heavy" but he wasn't "weighty" when it came to character and godliness, what Paul called the "weight of glory" (1 Cor. 4:17). 4 Rachel named her second son "Ben-oni," which means "son of my sorrow," but Jacob changed it to Benjamin" which means "son of my right hand" (Gen. 35:16–18).
While God doesn't live in our church buildings or in any of its furnishings (Acts 7:48–50), we do want to show respect for anything dedicated to the the glory of God. The awesome event described here certainly warns us against religious curiosity and lack of reverence for the Lord. "It is a fearful thing to fall into the hands of the living God" (Heb. 10:31). In today's Western society, with its informality and lack of respect for the sacred, it's easy even for believers to get so "chummy" with the Lord that they forget He is "high and lifted up."
CHAPTER THREE 1 Samuel 7—11 THE CALL FOR A KING T
The merciful grace of God (6:21—7:2) The Lord could have withdrawn Himself from His people, but instead, He graciously allowed the ark to be taken about ten miles to Kiriath Jearim where it remained in the home of Abinadab. The men of the city consecrated Abinadab's son Eleazar to guard the ark. This was undoubtedly a Levitical family, for after what had happened to the men of Beth-Shemesh, the men weren't likely to take any more chances by breaking the law! The ark remained in Kiriath Jearim for perhaps a century, for the battle of Aphek was fought about 1104 BC, and David brought the ark to Jerusalem in about 1003 BC (2 Sam. 6). The ark had been in the home of Abinadab twenty years when Samuel called an assembly of the people to turn from their sins and seek the Lord (1 Sam. 7:3).
he ark of the covenant was now out of enemy hands and resting in the house of Abinadab in Kiriath Jearim in the territory of Benjamin (1 Sam. 1—2; Josh. 18:28). Shiloh had been destroyed by the Philistines and was no longer the location of the sanctuary of the Lord, and many years would pass before the ark would be moved to Jerusalem by King David (1 Chron. 15). But having the ark in Jewish territory didn't automatically solve Israel's problems, for during those twenty years when the ark was in Abinidab's house, a new generation had arisen and was crying out for radical changes in Israel's government. For centuries, the people of Israel had looked to Jehovah as their King, but now they asked the Lord to give them a king just like the other nations. It was a critical time in the history of Israel, and it took the prayers and guidance of Samuel to bring them safely through this dangerous time of transition.
The ark of the covenant represented the presence of the Lord with His people and the rule of the Lord over His people. The Lord had every right to abandon His sinful people, but He graciously remained with them, though not in the special tabernacle He had commanded them to build. It was a difficult time for the Jews, for they were not a united people, nor were they a godly people. Israel thought that their problems would be solved if they had a king like the other nations, but they would discover that having their own way would lead them into greater problems. God still gives His best to those who leave the choice with Him.
E.The new spiritual beginning—7
Seeking the Lord (7:3–17) Samuel discerned that the people were restless and wanting change, and he knew that times of transition bring out either the best or the worst in people. God called Samuel to build a bridge between the turbulent age of the judges and the new era of the monarchy, and it wasn't an easy task. There was one thing Samuel knew for certain: king or no king, the nation could never succeed if the people didn't put the Lord first and trust only in Him. That's why he called for a meeting at Mizpah, a city in Benjamin (Josh. 18:26), where he challenged God's covenant people to return to the Lord.
What the ark was to Israel, Jesus Christ is to God's people today; and when He is given His rightful place of preeminence in our lives, He will bless us and work on our behalf. "But in your hearts set apart Christ as Lord," is the way Peter explained it (1 Peter 3:15 niv). When Jesus Christ is Lord, the future is your friend, and you can walk through each day confident of His presence and His help.
They put away their false gods (vv. 3–4). Idolatry had been Israel's besetting sin. Jacob's family carried false gods with them (Gen. 35:2), and when the Jews were slaves in Egypt, they adopted the gods and goddesses of the Egyptians, and after the exodus, worshipped some of these idols during the wilderness journeys (Acts 7:42–43). Moses commanded Israel to destroy every evidence of Canaanite religion, but the people eventually lapsed back into idolatry and worshipped the gods of the
Notes 1 Obviously 1 Samuel was written after the events described, so the name "Ebenezer" is used here by anticipation. See 1 Samuel 7:12. However, it may have been another site with the same name. 2 The word "hand" is a key word in this story. The "hand of the
1 Samuel 7 prayer. "Some trust in chariots, and some in horses, but we will remember the name of the Lord our God" (Ps. 20:7). As we have seen, Samuel was a man of prayer (99:6), and God answered him that day. As he sacrificed the evening burnt offering, the Lord thundered against the Philistine soldiers and so confused them that it was easy for Israel to attack and defeat them. When we remember that Baal was the Canaanite storm god, it makes the power of God's thunder even more significant.
defeated enemy. Samuel specifically mentioned the Baals and Ashtoreths (1 Sam. 7:3–4). Baal was the Canaanite storm god to whom the Jews often turned when the land was suffering drought, and Ashtoreth was the goddess of fertility whose worship included unspeakably sensual activities. At Mount Sinai, the Jews didn't see a representation of God, but they heard His voice, and they knew that worshipping any image of their God was to practice false worship.
Putting away their false gods was only the beginning of their return to the Lord; the Jews also had to prepare their hearts for the Lord and devote themselves to the Lord alone (v. 3). This was in keeping with the first commandment, "You shall have no other gods before me" (Ex. 20:3 niv). An idol is a substitute for God—anything that we trust and serve in place of the Lord. The Jews gave themselves to idols of wood, stone, and metal, but believers today have more subtle and attractive gods: houses and lands, wealth, automobiles, boats, position and recognition, ambition, and even other people. Anything in our lives that takes the place of God and commands the sacrifice and devotion that belong only to Him, is an idol and must be cast out. Idols in the heart are far more dangerous than idols in the temple.
All the days of Samuel, the Lord kept the Philistines at a distance from Israel. Because of this victory, the Jews recovered cities they had lost in battle and even gained the Amorites as allies. Whenever God's people depend on their own plans and resources, their efforts fail and bring disgrace to God's name, but when God's people trust the Lord and pray, He meets the need and receives the glory. A man or woman of prayer is more powerful than a whole army! No wonder King Jehoash called the prophet Elisha "the chariots and horsemen of Israel" (2 Kings 13:14), a title Elisha had used for his mentor Elijah (2 Kings 2:12 and see 6:17). Do we have such men and women of prayer today?
They commemorated the victory (v. 12). The setting up of stones to commemorate significant events has been a part of the Hebrew culture since Jacob set up a memorial at Bethel (Gen. 28:20–22; 35:14). Joshua set up twelve stones in the midst of the Jordan (Josh. 4:9) and twelve more on the western bank at Gilgal to mark the place where the waters opened and Israel crossed into the Promised Land (vv. 4:1–8, 19–21). A great heap of stones in the Achor Valley reminded the Jews of Achan's disobedience (vv. 7:24–26), and another heap marked the burial place of the king of Ai (8:29). Another heap stood at a cave at Makkedah to mark where five kings had been defeated and slain (10:25–27). Before his death, Joshua set up a "witness stone" to remind the Israelites of their vow to serve the Lord alone and obey Him (24:26–28).
They confessed their sins (vv. 5–6). Samuel planned to lead the people in a time of worship and intercession for deliverance from their enemies, but if they had iniquity in their hearts, the Lord would not hear them (Ps. 66:18). It wasn't enough just to destroy their idols; the people also had to confess their sins and surrender themselves to the Lord. Two considerations suggest that this meeting occurred during the time of the Feast of Tabernacles. First, the people poured out water before the Lord, which became a practice at the Feast of Tabernacles, commemorating the times the Lord provided water in the wilderness (John 7:37–39). Second, the people fasted, and this was required only on the annual day of Atonement, which preceded the Feast of Tabernacles.1
"Ebenezer" means "stone of help" because the monument was a reminder to the Jews that God had helped them that far and would continue to help them if they would trust Him and keep His covenant. The founder of the China Inland Mission, J. Hudson Taylor, had a plaque displayed in each of his residences that read "Ebenezer—Jehovah Jireh," Together, these Hebrew words say, "The Lord has helped us to this point, and He will see to it from now on." What an encouragement to our faith!
The key activity that day was their confession, "We have sinned against the Lord." God's covenant promise to Israel was that He would forgive their sins if they sincerely confessed them to Him (Lev. 26:40–45), for no amount of sacrifices or rituals could wash away their sins. "The sacrifices of God are a broken spirit, a broken and a contrite heart—these, O God, you will not despise" (Ps. 51:17 nkjv). Later in Israel's history, this promise of forgiveness and blessing was reiterated by Solomon at the dedication of the temple (2 Chron. 7:14). They prayed for God's help (vv. 7–11, 13–14). When the Philistines learned about this large gathering of Jews, they became suspicious that Israel was planning to attack, so the five Philistine lords summoned their troops and prepared to invade. Israel had no standing army and no one ruler to organize one, so they felt helpless. But their greatest weapon was their faith in Jehovah God, a faith that was expressed in
They respected Samuel (vv. 15–17). It's likely that this meeting at Mizpah marked the beginning of Samuel's public ministry to the whole nation of Israel, so that from that time on he was a focal point for political unity and spiritual authority. The nation knew that Samuel was God's appointed leader (3:20–4:1), and when he died, the entire nation mourned him (28:3). He made his home in Ramah and established a circuit of ministry to teach the people the law, to hear cases, to give counsel, and to pass judgment. His two sons