Lesson Commentary
October 30, 2017 | Author: Anonymous | Category: N/A
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Bill Johnson, Editor in Chief; Wayne Sewell, Business Manager. © Copyright tionship with Boaz ......
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ADULT
Lesson Commentary Contents Editor’s Note . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . About Our Writers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Introduction .............................................
2 3 5
Lesson 1
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Israel’s New Leader . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Joshua 1:1—18
Lesson 2
Crossing the Jordan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16 Joshua 2:1—5:15
Lesson 3
Conquest of Jericho . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27 Joshua 6:1-27
Lesson 4
The Sin of Achan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37 Joshua 7:1-26
Lesson 5
Victory in Canaan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47 Joshua 8:1—11:23
Lesson 6
Division of the Land . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58 Joshua 12:1—22:34
Lesson 7
Joshua’s Challenge to Israel . . . . . . . . . . . . . . . . . . . . . . . . . . 69 Joshua 23:1—24:33
Lesson 8
A New Beginning . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80 Judges 1:1—12:15
Lesson 9
Life and Exploits of Samson . . . . . . . . . . . . . . . . . . . . . . . . . 91 Judges 13:1—16:31
Lesson 10
Spiritual Decline of Israel . . . . . . . . . . . . . . . . . . . . . . . . . . . 102 Judges 17:1—21:25
Lesson 11
Ruth’s Decision . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114 Ruth 1:1-22
Lesson 12
Ruth Serving . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 124 Ruth 2:1—3:18
Lesson 13
Ruth Rewarded . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 134 Ruth 4:1-22
Bibliography
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ADULT LESSON COMMENTARY, Sunday School, Vol. 3, No. 3, issued December 1, 2002, is published quarterly at $3.50 per quarter. Prepared by Charles Law, Don Shultz and Gene Smith. Cover design by Jeff Allen; Bill Johnson, Editor in Chief; Wayne Sewell, Business Manager. © Copyright 2002, BAPTIST SUNDAY SCHOOL COMMITTEE of the American Baptist Association, 4605 N. State Line Ave., Texarkana, TX 75503-2928. Cover Image © 1996 PhotoDisc, Inc.
Editor’s Note The Adult Lesson Commentary is intended for the use of Sunday School students who are interested in a serious approach to the study of God’s Word. In this quarterly edition there will be plenty of action because we will study the books of Joshua, Judges and Ruth. Joshua was faithful to God. His faithfulness demanded that he be a man of action. God’s work today requires action. A Christian’s life is filled with action filled challenges. A servant of God will encounter more than one occasion to conquer old habits and explore new avenues of service. In studying the book of Judges we will focus on the need for faithfulness to God. As in the days of the judges the unfaithfulness of the people prevented them from enjoying God’s blessings, so today individuals or nations who turn against God will experience decay in their lives or societies. The study of the book of Ruth will refocus the student’s attention on the value of dedication to the principles of God. While Ruth’s relationship with her mother-in-law is a sterling example of faithfulness to a principle, her relationship with Boaz is a strikingly beautiful picture of Christ, our KinsmanRedeemer. It is difficult to present a study of the Bible without some trade-off. In this series we have desired to be thorough; however, it is impossible to treat every verse of these books and still complete the study of the entire Bible in ten years. The ten-year study is reasonable in light of the need to “declare the whole counsel of God.” Therefore, I recommend that those who desire a detailed study of the Bible use care to study every day of the week. They will find the Scriptures divided into daily studies in this commentary. Then, when a group meets for Sunday School, the time may be used to allow each group member to ask and answer questions about the entirety of lesson material. The boxes called manna are included as a discussion of interesting and informative topics which are related to the Scripture passage but might not fit smoothly into the flow of the narrative. The third element is the box containing a study of a specific word of the Scripture text. The word studies will usually be based on a word found in the accepted text of the original language. The number following each word study identifies the word by the numbering system of Strong’s Exhaustive Concordance of the Bible and is given for the benefit of those who want to examine the word in greater detail. Writers for this issue of the Adult Lesson Commentary are Charles Law, Larry Crouch and Don Shultz. Gene Smith prepared the outlines for the lessons. The lesson narratives were written by Charles Law. The selections of manna were written by Don Shultz. The word studies in this volume were written by Larry Crouch. It is our prayer that these books may be used of our Lord to open the Scriptures to each student’s understanding. Bill Johnson, Editor in Chief of Publications Baptist Sunday School Committee
About the Writers All recognized for their knowledge, wisdom and understanding of the holy Scriptures, the writers of the Adult Lesson Commentary are faithful pastors or teachers and spiritual leaders among the Lord’s churches. Following are a few biographical notes about these men.
Charles Law was reared in Fort Smith, Arkansas, where he attended Central Baptist Church from early childhood. He was saved and baptized as a teenager and announced that God had called him into the ministry at age eighteen. A year later he was ordained by his home church. Brother Law was educated at the College of the Ozarks in Clarksville, Arkansas, where he earned a Bachelor of Arts degree. He then enrolled in the Missionary Baptist Seminary in Little Rock, Arkansas, where he earned the Master and Doctor in Bible Languages degrees. Brother Law pastored churches in Arkansas before entering the chaplaincy of the United States Air Force. He has retired after honorably serving twenty years as a chaplain. He has served as writer of curriculum materials for many years. Charles and his wife, Nancy, reside in Sherwood, Arkansas, where they faithfully serve the Lord.
Brother Larry Crouch is a native of California, saved and baptized at Friendship Missionary Baptist Church in Sacramento, California, in 1952. He surrendered to preach on August 4, 1957, at Bayshore Missionary Baptist Church in Vallejo, California. Brother Crouch received his Bachelor of Theology degree from California Missionary Baptist Institute in Bellflower, California, in 1976. He remained with the school for several years and taught Major and Minor Prophets, Pastoral and Prison Epistles, Hermeneutics and Journalism. He is a member of the California and American Baptist Association History and Archives Committees. The Fresno Missionary Baptist Institute in Fresno, California, conferred upon him the degree of Doctor of Divinity in 1998. He has pastored in Washington and California and currently pastors Bethel Missionary Baptist Church in Oakley, California. He and his wife, Joyce, and son, Zachary make their home at 4508 El Monte Court, Oakley, CA 94561. They have two other children, Lance and Kari; both are married and have blessed their parents with five grandchildren.
Don Shultz was born in Grayson County, Texas, near Sherman, where he attended Kerr Chapel Missionary Baptist Church. He was saved when he was a teenager. He was ordained by Kerr Chapel Missionary Baptist Church in 1958. He graduated from Texas Baptist Institute-Seminary with a Doctor of Theology degree. He also taught in this school for five years. He has written youth materials, Baptist Training Course materials and Vacation Bible School materials for the Baptist Sunday School Committee and “Illustrations Which Illustrate” for Sounding Out the Word Ministries. He is the editor of the Sweetgum Grove Bulletin published by the History and Archives Committee of the Missionary Baptist Association of Texas. Brother Shultz has pastored churches in Texas and Louisiana. He is presently pastor of Ebenezer Baptist Church in Henderson, Texas. Brother Shultz and his wife, Julia, are the parents of two children, Marc and Lisa.
Joshua Introduction Title. The book of Joshua has received its title from its main character. Having served as Moses’ assistant for forty years, Joshua became the leader of the nation of Israel upon Moses’ death. Joshua was a fearless, brilliant military strategist who was motivated by a holy courage based on unshakable faith in the Almighty God. He led the Israelites in their conquest and settlement of Canaan. Date. The events included in this book covered a period of twenty-five to thirty years, with the Israelite’s entry into Canaan having occurred in approximately 1450 B.C. Author. The majority of scholars believe that Joshua himself wrote the book that bears his name, having written from the third person perspective as did Moses with the Pentateuch. However, the human author of Joshua is not known for certain. Perhaps one of “the elders that overlived Joshua” (Joshua 24:31) was the instrument used by the Holy Spirit to record this book. The general tenure of Joshua seems to indicate that it was written by an eyewitness to the incidents that were included in the book. Purpose. Joshua is the account of the completion of the Exodus of the people of Israel from Egypt. Canaan was conquered and possessed by the Israelites under the capable and courageous leadership of Joshua. However, throughout this book, it is obvious that all the accomplishments of Israel and its valiant leader were due to the enabling which was provided by “the captain of the LORD’S host” (Joshua 5:13-15). That vision which Joshua received was a theophanic expression of Jesus Christ. Thus, the man Joshua was illustrative, if not typical, of Jesus Christ, as suggested by Hebrews 4:8. This is also underscored by the fact that the name Jesus is the Greek equivalent of the Hebrew Joshua, both of which mean “Jah (an abbreviated form of Jehovah) saves.” Distinctives. Joshua records several remarkable events. How the city of Jericho fell to the Israelites and the fact that Rahab, a harlot, was spared and became a link in the fleshly lineage of Jesus Christ are significant. The miraculous lengthening of the day in order to allow the Israelites to gain a vital victory is noted (Joshua 10:12-14). Another controversy arose when the tribes that settled east of the Jordan River erected an altar, an action that almost resulted in civil war because the other tribes regarded the extraneous altar as an expression of rebellion (Joshua 22:16). Finally, the burial of Joseph’s bones which the Israelites had brought with them from Egypt is recorded (Joshua 24:32). Structure. The book of Joshua has three natural divisions: (1) the conquest of Canaan (chapters 1-12), (2) the possession of Canaan (chapters 1322) and (3) the final days of Joshua (chapters 23, 24). 5
Lesson 1
For Sunday, December 1, 2002
Israel’s New Leader Joshua 1:1-18 Upon the death of Moses, Joshua became Israel’s new leader. The death of a leader is usually a challenge to an organization, a group or a nation. The Israelites undoubtedly felt apprehensive because Moses had been their leader for forty years. However, an old expression so aptly, if tersely, states God’s workmen die; God’s work goes on. Under Moses, a group of former slaves became a nation. Under Joshua, that nation occupied its homeland. Monday
Lesson 1
AFTER THE DEATH OF MOSES
Joshua 1:1, 2
Joshua was well-known to the Israelites. He was also well qualified to be the leader of the people of Israel since he had served a forty year apprenticeship under Moses. However, even more important than Joshua’s experience and Joshua: in the Hebrew language this is the name Yehowshuwa natural abilities were his spiritual qualifica(yeh-ho-shoo’ ah). It is formed tions. from two other Hebrew words: Moses’ Successor (verse 1). The record 1.The Hebrew word for Jehovah is the self-existent eternal of the death of Moses is in Deuteronomy 34. God.This is often translated in His funeral was attended only by God who the Old Testament as LORD buried him in an unknown, unmarked with a capital and small capitals grave, and, although Moses lived one hunfollowing. 2.The Hebrew word means “to be free, to be safe, dred twenty years, he was still a vigorous defend, deliver, preserve and man when he died (Deut. 34:6, 7). Joshua bring salvation.” Thus the name was the logical successor to Moses. However, Joshua has the meaning—The to emphasize that Joshua was accepted by LORD or Jehovah saved.The original form of this name is the Israelites as their new leader, Moses the same as the prophet Hosea “had laid his hands upon him” before his meaning salvation.The Greek death, thereby ordaining him to that posiform of this name in the New Testament is the name of Jesus. tion (Deut. 34:9). Following the death of Jesus is the One whom the Moses, “the LORD spake unto Joshua” Scriptures declared would save (Joshua 1:1). The manner in which God His people from their sins spoke to Joshua is not clear; however, it is (Matt. 1:21).Word Study #3091. certain that God spoke to him. Joshua was 6
Israel’s New Leader / 7 designated as “the son of Nun.” Nothing is known about Nun anna other than the fact that he was Moses’ Minister (Joshua 1:1): Moses was the father of a famous son, who called the servant of the Lord which was was also known as Oshea and a the loftiest title the Old Testament gives member of the tribe of Ephraim any man. Joshua was called Moses’ minis(Num. 13:8). ter which means that he was a special lieutenant to the servant of the Lord. He was Joshua’s Commission (verse born a slave and experienced the glorious 2). The divine commission which redemption of the nation of Israel from Joshua received was as signifiEgyptian bondage. He lived through the cant for what it implied as for experience of the wilderness and trained at what it explicitly declared. Joshua the feet of Moses. He lead the armies of was reminded that Moses had Israel, searched out the Promised Land been God’s servant. The implicawith the other eleven spies and was contion was that Joshua also was to stantly employed in important services be a faithful servant of God. As a and principles of government. He was devoted assistant to Moses, trained under Moses to undertake the Joshua had firsthand knowledge leadership of the nation of Israel. of Moses’ obedience to God. Thus, Moses died and his minister Joshua took over command. Moses, representing the he knew what God expected of Law, took the Israelites to the border but him as the successor to Moses. could not lead them into the land of The explicit part of Joshua’s comCanaan. Joshua (the Old Testament equivamission was equally clear. He was lent of Jesus which means “Savior”) led to lead the Israelites across the them into the Promised Land to enjoy the Jordan River into the Promised promised blessings. Land. Canaan was the ultimate destination for the Israelites when they left Egypt. Although their sojourn at Mount Sinai where they received the Law and constructed the Tabernacle was directed by God, the rest of the time which they spent wandering in the desert—forty years—was due to their refusal to enter the Promised Land when they had the first opportunity to do so. Israel’s Possession (verse 2). The land which the Israelites possessed was a partial fulfillment of the promise which God made to Abraham and his descendants in the Abrahamic Covenant. Although Canaan constituted only part of the land promised to the Israelites, that was the area that they focused on immediately. The word Canaan came from the fourth son of Ham whose descendants settled in that land (Gen. 10:6, 15-19). The Hebrew word for Canaan literally means “low or flat.” The land of Canaan has also been called Palestine, which was from the same Hebrew word as Philistine. The provision in the Abrahamic Covenant regarding the Promised Land embraced much more than the area of Canaan or Palestine. The complete realization of that promise will not occur until the millennial reign of Jesus Christ when the Jews once again become a people especially favored by God.
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8 / Joshua 1:1-18 Tuesday THE BOUNDARIES OF THE PROMISED LAND
Lesson 1 Joshua 1:3, 4
After giving Joshua his commission, God then gave His servant a vision of what he was to accomplish. He revealed to Joshua what could be achieved if the Israelites were obedient to the divine purpose. The possession of the Promised Land would be the realization of promises that had been made to Moses and Abraham. Fulfilling the Promise to Moses (verse 3). The promise on which this verse was based was first recorded in Deuteronomy 11:24. The Israelites were assured that they would possess “every place whereon the anna soles of your feet shall tread.” Promise Land Delineated (Joshua 1:3): The This did not mean that they Israelites had already conquered all the would receive land anywhere land east of the Jordan River; now they and everywhere they might were about to invade Canaan. God told Joshua that He had already given them the live. It means that they would land, all of it, every inch where the sole of receive all the land upon which his foot touched. Numbers 34:1-12 outlines they lived that was within the the borders. The southern border is from boundaries of the Promised the end of the Salt or Dead Sea eastward, then turns southward along Zin and Land. For those Israelites to beyond Kadesh-barnea unto the river of receive the land that had been Egypt. The western border is the great sea promised them, they had to (Mediterranean Sea). The northern border occupy it. They had to “tread is from the Mediterranean Sea unto Mount upon” the land. God’s choicest Hor and forth to Ziphron. The eastern border is from Hazar-enan to Shepham to Jeriblessings for national Israel cho to the Salt or Dead Sea. have always been related to the It is most difficult if not impossible to land that was promised to it. take a map and show the boundaries. The That was why the prophets of Israelites knew where the boundaries were and God knew. old were so distressed when the people of Israel violated the commandments of God. They realized that their ungodliness not only defiled themselves, but it defiled the land as well. When the land was defiled, it was likely to “spue . . . you out also, . . . as it spued out the nations that were before you” (Lev. 18:28). The people of Israel would be blessed abundantly by being in the land. Fulfilling the Promise to Abraham (verse 4). If verse 3 echoed a promise given to Moses, this verse reiterates a promise given to Abraham. When God first called Abraham, He promised him a land (Gen. 12:1). Later, in one of the confirmations of the Abrahamic Covenant, God promised Abraham that his descendants would receive the land “from the river of Egypt unto the great river, the river Euphrates” (Gen. 15:18). The river of Egypt was not the Nile River. It was instead a small stream—designated as the Brook of Egypt on some maps (Oxford Bible Atlas. Third Edition, Oxford Uni-
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Israel’s New Leader / 9 versity Press, page 59) or the Wadi el-’Arish on other maps (Bible by Ages. 14th printing, Bogard Press, pages 205, 206) that flowed across the northern edge of the Sinai Peninsula into the Mediterranean Sea. According to verse 4, the southern boundary of the Promised Land was the wilderness, a term that described the arid region between Canaan and the Sinai Peninsula. The northern border was “this Lebanon,” a reference to Mount Lebanon. The Euphrates River served as the eastern boundary, while the Mediterranean Sea, called “the great sea toward the going down of the sun,” in this verse marked the western limit. The Promised Land was never fully occupied by the Israelites. The children of Israel’s broadest control over that area occurred during the reigns of David and Solomon. Wednesday DIVINE ASSURANCE FOR JOSHUA
Lesson 1 Joshua 1:5-9
If Joshua’s assignments were staggering, the assurance that he received was even more overwhelming. Joshua and the Israelites were to enter the Promised Land confident that the God who had sustained them during their wilderness wanderings would settle them in the Promised Land. Assurance of Divine Power (verse 5). The reminder that no one could successfully withstand Joshua and the Israelites echoed a promise that God had made previously through Moses (Deut. 7:24). In Joshua 1:5, however, that promise was made specifically to Joshua. As Moses’ faithful assistant, Joshua had witnessed many instances when God had strengthened Moses and enabled him to accomplish the awesome tasks that confronted him as the leader of the Israelites. Joshua could recall how bitter water had been sweetened, bread from Heaven had been provided daily, water had been made to flow from a rock in a dry land and fiery serpent bites had been healed. From those remarkable examples, Joshua should have been convinced that God’s resources would never be exhausted. As God had enabled Moses to lead the children of Israel out of Egypt and through an inhospitable desert, so He would be with Israel’s new leader in its conquest and possession of Canaan. The threefold promise to Joshua is noteworthy: “I will be with thee: I will not fail thee, nor [I will not] forsake thee.” Thus assured, Joshua was ready for any assignment. Assurance of Promises Fulfilled (verse 6). There would be times when Joshua’s job would be extremely difficult, and there would be many times when discouragement would prevail. Joshua was not to yield to such negative influences, however. The leadership which he was to provide for the Israelites needed to be characterized by genuine optimism. Thus, he needed to be fully convinced that God would do all He had promised. When doubts and fears assailed him, he could fight with unwavering faith and expect to be victorious. What God had promised was to give to the descendants of Abraham the
10 / Joshua 1:1-18 land that had been promised to him and his seed. God had sworn to give the land of Canaan to the Israelites. This was a promise He had made not only to Abraham, but one which He had confirmed to Isaac and Jacob as well. This can be seen because God had promised the “fathers” of the Israelites that He would give them the land. Many years had passed and many things had occurred since God made that initial promise to Abraham; however, Joshua’s generation would learn that the true God always fulfills His promises. Assurance That Obedience Will Be Blessed (verses 7, 8). The promise of divine help was conditional. To be certain that he could experience all that God had promised him, Joshua needed to be obedient to the Law. God emphasized that Joshua was to keep that which Moses had commanded. There would be no deviation from what Moses had taught. Such obedience would cause Joshua to “prosper [literally, act wisely] whithersoever” he went. To follow the Law faithfully, Joshua had to know it fully. Therefore, he was to talk with others about the Law and meditate on it privately. When God spoke to Joshua on this occasion, the Law anna had been recorded as can be seen The Book of the Law (Joshua 1:8): The in the reference in verse 8 to the book of the Law refers to the Pentateuch— “book of the law.” That statement Genesis, Exodus, Leviticus, Numbers, probably embraced all of the Deuteronomy, the books Moses wrote under the superintendency of the Holy books which Moses wrote, which Spirit. Joshua probably added to Deuterincluded Genesis through Deuteronomy the events of Moses’ death (Joshua onomy, the Pentateuch. Signifi24:26). Joshua wrote his covenant in the cant also is how God reiterated book of the Law (verse 26) which indicates that Joshua’s obedience to the that the book of Joshua was considered part of the Law along with the Pentateuch. Law would enable him to conduct God focuses Joshua’s attention on the himself wisely. The expression written word which gave him and all the good success in verse 8 and the Israelites the guarantee of divine presence term prosper in verse 7 came and the certainty of the divine promises. from the same Hebrew word. In God gave Israel all it needed to know to enter the land. Joshua and the people were Psalm 1:2, 3 the psalmist wrote to meditate on the book of the Law day that the Word of God always and night to obey its every word. The leads one to act wisely. If one book of the Law was not to depart out of meditates on the Law of the Lord Joshua’s mouth. He was to meditate in it regularly and frequently, he will and observe to do what was written therein. This would result in success. experience genuine prosperity in all that he does for God. Meditate: the root word means “to murmur, to growl, to moan and to engage in continuous contemplative thought.” It is used to refer to the low moaning sound of a dove, and in contrast it is also used to refer to the roars of a lion which has caught its prey. It is used in this passage to denote one meditating upon the Word of God day and night. In ancient times the Scriptures would be read aloud but quietly during times of meditation. Word Study #1897.
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Israel’s New Leader / 11 Assurance of Divine Presence (verse 9). Joshua was reminded of the divine Commanded: the basic meaning of this word is “to make exhortation to be strong and courageous. He firm or establish.” The appointwas not to be afraid, nor was he to be disment of someone to be in mayed. The Hebrew word from which discharge over all to set things mayed was translated essentially means “to in proper order, such as be broken down.” To be dismayed is to be arranging troops and to deleunable to function because of overwhelming gate authority by the superior disappointment, bewilderment or discoursending an appointed delegate agement. As a source of constant strength with a message. Often when and encouragement, God promised Joshua God commands, it happens immediately; yet, He often His abiding presence. Such a promise was carries out His commands not a guarantee that God would be with through His appointed mesJoshua regardless of where he went or what sengers, the prophets and he did. What God meant was that as long as pastors.Word Study #6680. Joshua was obedient to the Law, he could be assured that God would guide, strengthen and sustain him. God’s promise was not a safety net that Joshua could invoke whenever he felt threatened or insecure. Instead, God was One who would lead Joshua and uphold him as he followed. Thursday P R E PARATION FOR CROSSING JORDAN
Lesson 1 Joshua 1:10, 11
Both spiritual and temporal preparations were needed for the Israelite’s entry into Canaan. Both Joshua and the people needed to make these preparations. When Joshua was properly prepared, he could prepare the people for the great task that lay before them. Instructing the Officers (verse 10). Joshua’s encounter with God prepared him for the undertaking that loomed ahead. To get the people properly organized for their entry into Canaan, Joshua first approached the officers of the people. Deuteronomy 1:9-15 relates the manner in which each of the twelve tribes of Israel were subdivided into smaller administrative units. Such divisions made more effective communication and coordination within each tribe and among all the tribes. The total number of Israelites was probably in excess of two million. It was obvious that some kind of organized structure among the people was necessary. Believers sometimes act as if they feel that it is not necessary—and possibly even wrong—to be organized in serving God. While it must be acknowledged that there might be a tendency to rely too much—if not entirely—on organizational structure in the Lord’s work, proper organization is critical to success. The work of the Holy Spirit can be made more effective through organization. Preparing the People (verse 11). The task of preparing the people to cross the Jordan River into Canaan fell directly upon the officers whom
12 / Joshua 1:1-18 Joshua addressed in verse 10. The instruction to prepare food or “victuals” for crossing into Canaan was indeed significant because the Israelites had been sustained by manna for forty years. However, after they entered Canaan, the provision of manna would be discontinued. This Jordan was a reference to the Jordan River and was generally considered the eastern border of Canaan. Even though the land east of the Jordan River was within the scope of the Promised Land according to the Abrahamic Covenant, God wanted His people to possess the land west of Jordan first. An exception was made for the tribes of Reuben and Gad and of the half tribe of Manasseh. These tribes were allowed to settle on the east side of Jordan. However, the soldiers of those tribes had to help their brethren defeat the inhabitants of Canaan before they could occupy their chosen land (Num. 32:20-33). Victuals: this is the Hebrew word (tsaydaw) for food. It is translated venison, provision, and meat. In particular, it was one’s daily meat. It refers to the provisions taken on a journey or a march. It also had to do with food that is supplied by another which is often the case with God’s children.Word Study #6720.
Friday EXHORTATIONS TO THE EASTERN TRIBES
Lesson 1 Joshua 1:12-15
The tribes of Reuben, Gad and the half tribe of Manasseh were reminded of their obligation to assist in the conquest of Canaan before they could establish their lives in the eastern region of Palestine. No tribe was to enjoy its rest until all the tribes were in a position to do so. Who They Were (verse 12). The Reubenites, the Gadites and half of the tribe of Manasseh had received permission from Moses to settle on the east side of the Jordan River (Num. 32:33). The tribe of Reuben descended from Jacob’s firstborn son. Leah was his mother. As a young man, Reuben committed adultery with Bilhah, one of his father’s concubines, a sin that Jacob recalled when he gave his dying blessings to his sons (Gen. 35:22; 49:1-4). However, Reuben did persuade his brethren not to kill Joseph and apparently hoped to release him from the pit into which they had thrown the favorite son of their father (Gen. 37:17-30). The forebear (Gad) of the Gadites was the seventh son of Jacob and the first son of Zilpah, Leah’s maid who was also one of Jacob’s concubines. In the time of David, there was an elite contingent of Gadite soldiers who were renown for their bravery and speed (1 Chron. 12:8). Manasseh was the eldest son of Joseph. The descendants of both Manasseh and his brother Ephraim became full-fledged tribes in Israel. Although the tribe of Manasseh received allotments on both sides of the Jordan River, neither faction was strong enough to be of any significant influence in the subsequent history of Israel. Moses’ Concession (verses 13, 14). When the Reubenites and Gadites first approached Moses about settling east of the Jordan River, he did not
Israel’s New Leader / 13 approve. He felt that such an action would be a great discouranna agement to the other tribes and Gad, Ruben, Manasseh Agreement could possibly result in another (Joshua 1:12): Joshua, the new commander, disaster like the one which told the people of Israel to get ready occurred when their fathers rebecause in three days they would cross Jordan and invade Canaan. The tribes of fused to enter Canaan forty Reuben, Gad and the half tribe of Manasseh years earlier (Num. 32:1-15). had made an agreement with Moses that The men of Reuben and Gad their inheritance would be the grassy land answered Moses’ objections by east of the Jordan which was ideal for livestock. They would build settlements for offering to leave their families their families, folds for their sheep on the and possessions on the east side east side but would help their brethren to of the Jordan River and cross conquer Canaan. When Canaan was fully into Canaan and assist their conquered and the tribes were settled, they brethren in the conquest of the would return to their settlements on the east side. Joshua honored the agreement, Promised Land (Num. 32:16-19). however, only 40,000 soldiers out of 110,000 That concession by the Reubenwent over into the land of Canaan to help ites and Gadites led Moses to their brethren. These 40,000 soldiers left agree to their request; however, their wives, children and property for seven they were sternly warned that years and fought the battles in Canaan until it was conquered. When the tribes were their failure to honor their settled, they returned to their families on agreement would be a serious the other side of Jordan. sin against God, a transgression that would surely be punished severely (Num. 32:20-23). Apparently, some of the men of Manasseh joined with the Reubenites and Gadites in asking to settle on the land east of the Jordan River (Num. 32:33). Moses concluded that the request by the two and one-half tribes to settle east of the Jordan River met with divine approval, indicated by his statement, “The LORD your God hath given you rest, and hath given you this land” (Joshua 1:13). The Tribes’ Responsibility (verses 14, 15). The time had arrived for the men of Reuben, Gad and the half tribe of Manasseh to fulfill the solemn promise they had made to Moses. If they reneged on their word, however, they would not be able to enjoy the inheritance which God had given them. Because those men would not be accompanied into Canaan by their families and livestock, it proved to be a plus in the Israelites’ campaign against the inhabitants of that land. Unencumbered by families and possessions, the men of Reuben, Gad and the half tribe of Manasseh were free to lead the troops in their undertakings. Joshua disclosed that strategy when he told the soldiers from those tribes that they were to “pass before your brethren” (verse 14). Thus, those men became shock troops which led the advance upon Canaan. The concession they received involved a greater responsibility. The Reubenites, Gadites and the half tribe of Manasseh acquitted themselves commendably, according to Joshua 22:1-6. They faithfully fought with their brethren and persevered until the Lord had given rest to all the tribes (Joshua 1:15).
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14 / Joshua 1:1-18 The rest to which Joshua referred was the inheritance which the Israelites received in the Promised Land. That was the rest that was promised to the children of Israel when they left Egypt under Moses and set out for Canaan (Ex. 33:14; Joshua 21:44). Saturday THE EASTERN TRIBES’ AGREEMENT
Lesson 1 Joshua 1:16-18
The children of Israel were about to begin an awesome undertaking. Such a task required unanimity among the tribes and complete loyalty to Joshua. The eastern tribes pledged their full obedience with only one condition: they would faithfully follow Joshua as long as he faithfully followed God. Acceptance of Joshua’s Leadership (verse 16). The men of Reuben, Gad and the half tribe of Manasseh understood that they would be the vanguard in the Israelites’ assault on the Canaanite armies. Joshua had told them that they would be expected to “pass before,” that is, go ahead of, their brethren (Joshua 1:14). The reason they would be used in such a manner was because they would not be distracted by their families and possessions. Even though they were expected to shoulder greater responsibilities, they assured Joshua that they would do all that he commanded them and go wherever he sent them. Such dedication was indeed commendable. They could have objected that too much was expected of them, and the demands on them were unfair. However, the Rebuenites, Gadites and half tribe of Manasseh recognized that they had made an agreement which gave them the land they wanted and that they had no right to determine the manner in which they were to be used in battle. If they were to be men of integrity, they had to accept Joshua’s leadership. Acknowledgment of Divine Guidance (verse 17). The men of Reuben, Gad and the half tribe of Manasseh, along with all the Israelites, had grown up under Moses’ leadership as they were the second generation of the people of Israel who had left Egypt to go to the Promised Land. All the adults—those twenHearkened: the word hearkened not only means “to hear” but ty years and older—who departed Egypt also “to pay attention and obey perished in the wilderness because of their what has been heard.” The refusal to enter Canaan when they were Hebrew word shama is best given the opportunity to do so. Thus, the described by one who gives Israelites who reached the Promised Land their undivided attention to were the children of those rebellious hear a cause—meaning “to give an ear, to weigh a matter and Israelites, and those people had lived most, judge its merits and to underif not all, of their lives under Moses. Somestand the message.” It is the times it is difficult for a group to accept a hearing with a critical ear but new leader. For example, many churches also with an obeying heart. have experienced problems when a new Word Study #8085. pastor’s leadership is not acknowledged. In
Israel’s New Leader / 15 the case of the eastern tribes, their leaders exhibited remarkanna able insight and discernment Obedience to the New Leader (Joshua because they realized that the 1:17): The people of Israel considered ultimate leader of the Israelites Moses the greatest prophet that ever lived. —whether during the days of They wept thirty days when he died. He was the only leader that the majority had Moses or the time of Joshua— ever known. They could always depend on was Jehovah. him to get them out of trouble when God’s Assurance for Joshua anger was aroused against them, or human (verse 18). On the surface it enemies opposed them. might seem as if the men of Now they had a new leader. How were Reuben, Gad and the half tribe the people going to respond to a new of Manasseh had pledged blind, leader? He was not Moses, but he was God unquestioning allegiance to appointed as was Moses (verse 2). Joshua Joshua. It must be understood, assumed command and instantly began giving orders. It was time for the nation to however, that they expected possess their new land. The Israelites Joshua’s directives to be in accoraccepted their new leader with a threefold dance with the will and purposes promise. They pledged to obey all his comof God. Undoubtedly, Joshua was mands, to go where he sent them and to greatly reassured to receive such destroy anyone who rebelled against him. expressions of support. He knew that God had placed him in the position of leadership over the Israelites; however, as Moses’ longtime assistant, Joshua also knew how vexing it could be if his leadership were to be challenged or rejected. Even though the words of assurance in verse 18 were spoken by the leaders of the eastern tribes, they unquestionably reflected the attitude of all the other tribes as well. In fact, some Bible scholars believe that the pronoun they in verse 16 refers back to the officers whom Joshua addressed in verse 10. However, it seems that the expressed willingness to do whatever they were told and to go wherever they were directed denoted particularly the Reubenites, Gadites and half tribe of Manasseh who had subjected themselves to Joshua’s leadership more specifically.
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Lesson 1 ISRAEL’S NEW LEADER
Conclusion Joshua 1:1-18
Joshua’s immediate installation to leadership following Moses’ death proves that no one is indispensable in God’s work. For the difficult and dangerous tasks that lay before him, he had assurance of divine guidance and strength. After listening to God, Joshua spoke to the people, and acting on his commission from God, he assumed command. The validity of his leadership was acknowledged by others, especially by the men of the tribes that chose to settle east of the Jordan River.
Lesson 2
For Sunday, December 8, 2002
Crossing the Jordan Joshua 2:1—5:15 Upon reaching the Jordan River, the Israelites had come full circle in some significant matters. Once again, they were confronted with an overwhelming water barrier. They needed to renew the rite of circumcision and the observance of Passover. Additionally, they would soon be dependent upon natural food which they would provide for themselves. From a human standpoint, each of these matters were fraught with challenges, but God was more than equal to any problem. Monday
Lesson 2
PROTECTION FOR THE ISRAELITE SPIES
Joshua 2:1-13
Although Joshua had been assured of the guiding, strengthening presence of God, he felt that it was necessary to send spies to Jericho. He anna evidently believed that God inThe Harlot’s House (Joshua 2:1): Military tended for him to take wise and strategy always plans the first strike at the prudent measures before underright point. This is vital. All operations of taking the initial step in the conconquest began there. Joshua sent two spies quest of Canaan. into the land of Canaan to view a layout of the territory. Joshua wanted to obtain full The Spies’ Refuge (verses 1information regarding the weakness of the 3). The word Shittim literally city, its defense, the weapons it had and the means “acacia trees.” The shitbest approach for attack. Invasion plans tah tree—shittim is plural—was depended on their report. commonly found in many of the This was a dangerous operation, but the arid areas of the Bible lands. spies found an unexpected ally in Rahab the The Shittim mentioned in verse harlot who, according to Josephus, was a tavern-keeper. The spies hid there, keeping 1 was a place east of Jordan their eyes and ears opened. Other foreignopposite Jericho at the foot of the ers passed through, and two more should mountains rising from the Jornot be noticed. It was a good place to pick dan River valley. The spies sent up bits of information because military by Joshua evidently slipped into men, politicians and businessmen passed Jericho at dusk just before the through. gate to the city was closed. They
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Crossing the Jordan / 17 went to Rahab’s house for at least three reasons: (1) the appearance of strange men at an inn (“harlot’s house”) would not arouse suspicions; (2) strategic information regarding Jericho could be more readily gleaned at a place such as an inn; (3) Rahab’s house was conveniently located on the wall of the city (Joshua 2:15). The spies’ presence in Jericho and even in Rahab’s house was quickly discovered, however. The Spies’ Protector (verses 4-7). When Rahab learned that the authorities knew about the spies, she hid them on the flat roof of her house by covering them with stalks of flax which probably had been spread out on the rooftop to hasten the drying process. The question has often been asked, why would God use an immoral person to accomplish His purpose? Perhaps the best answer to such a question is that God was not as much concerned with what Rahab was or had been as He was with what she would become through her faith in Him. It seems as if God saw to it that the spies were in the right place at the right time. At the risk of her life and the lives of all her family members, Rahab protected the Israelite spies and convinced the king’s men that they had fled the city. Did God approve of Rahab’s lie? Possibly not, but apparently He was willing to forgive her fabrication because she was spared then and later when the city of Jericho fell. Rahab’s Confession (verses 8-11). The words before they anna were laid down, evidently refer Forty Years of Anxiety (Joshua 2: 10): When to the time when Rahab hid the the Israelites reached Kadesh-barnea forty spies on her rooftop (verse 8). years earlier, twelve spies scrutinized the She probably sent them to the land. When the spies reported their findings, ten of the twelve spies concluded that roof upon learning that the because the cities were walled and giants king’s men were approaching lived in the land, it would be impossible to and then decided they should be conquer. The Israelites lost faith, fear concealed. The reason she was gripped them and they wept all night. What happened on the other side of the willing to take such a risk to proJordan? When the Canaanites heard that the tect those men can be seen in her Israelites were marching toward them, their confession regarding the might hearts melted, their courage evaporated and and power of the true God. The they were terrified. They knew that the true and living God was on the side of the news of what God had done for Israelites. the Israelites had reached JeriNow a new generation came into being on cho, and it can be assumed that both sides of the Jordan. Forty years had the other inhabitants of Canaan passed, but the story of the Red Sea opening, how the Israelites had destroyed the were generally aware of those kings on the east side of Jordan and how things also. They were terrified their God fought for them remained; yet, by what they had heard (verse they were still afraid. The Canaanites had 9). The reports about the lived forty years filled with anxiety thinking Israelites’ marvelous accomany minute the invincible army of the Israelites would appear over the horizon. plishments spanned the entire
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18 / Joshua 2:1—5:15 forty years of their journey from Egypt to Canaan (verse 10). Even more remarkable is that Rahab acknowledged the true God as the sovereign of Heaven and earth (verse 11). Rahab’s Request (verses 12, 13). Rahab’s belief in the true God was more than an intellectual acknowledgment of His reality and existence. Her convictions came from the depths of her heart. This was clearly demonstrated by the great risk that she took in concealing the Hebrew spies from the king’s men. Rahab also gave an expression to her faith by her desire to identify herself with the people of God. She made a twofold request of the spies whom she had protected (verse 12). First, she asked them to swear that they would repay her kindness toward them with kindness toward her and her family. Moreover, she wanted some kind of proof, a visible sign (“a true token”), that the spies would honor their word to her. Today we use deeds, contracts and other means of documentation to prove that someone has made an obligation or promise. Tuesday THE SPIES’ ESCAPE FROM JERICHO
Lesson 2 Joshua 2:14-24
Because the presence of the spies in Jericho had been known, no purpose would have been served for them to remain in the city any longer. It was imperative, therefore, for them to escape safely from Jericho and return as quickly as possible to the camp of the nation of Israel and report to Joshua. The Spies’ Promise (verse 14). The spies readily agreed to Rahab’s request that she and all her family be spared when the Israelites captured Jericho. She asked for a solemn oath, and they responded accordingly. As she had risked her life to save them, so would they risk their lives if necessary to save her. That was the meaning of “our life for your’s” (verse 14). The spies warned her, however, that she must not tell anyone what she had done or what they had promised. Because the Israelites had been told not to engage in any covenants with any of the inhabitants of Canaan (Deut. 7:2), the spies wanted to make certain that no one other than Rahab’s family was included in provision of safety that had been promised. An exception was made for Rahab because of the courageous demonstration of her faith in the true God (James 2:25). The Spies’ Escape (verses 15, 16). One of the walls of Rahab’s house— the rear wall—also served as part of the city wall. A window in that wall provided a means of escape for the Israelite spies. Hundreds of years later Saul of Tarsus, shortly after having become a believer in Christ Jesus, would escape from the city of Damascus in similar manner (Acts 9:23-25). The mountains to which Rahab directed the spies were probably the mountains west and north of Jericho, afterwards regarded by some Bible scholars as the
Crossing the Jordan / 19 place where Jesus went for His forty days of testing following anna His baptism. By following a Scarlet Thread (Joshua 2:18): The wall of sweeping route back to the JorJericho formed the back of Rahab’s house dan River, the spies avoided the and the windows opened toward the counregion where the king’s men had tryside. She lowered the spies down through a window to the ground outside sought them. The spies were to the wall by a cord (rope). After their deparwait for three days before ture, she put a scarlet thread out the winattempting to cross the Jordan dow which hung down the wall. Some and return to the camp of the believe that the rope which let the spies down to the ground and the scarlet thread nation of Israel. are the same thing, but these are different The Spies’ Instructions words. The thread was scarlet in color as (verses 17-21). Before leaving the spies instructed. Its color made it conRahab, the Hebrew spies gave spicuous. Its presence was a pledge of safeher some instructions as to how ty for all who were inside the house. The thread was ignored by the citizens of Jerishe and her family would be cho but recognized by the invading army spared when Jericho was capof Israelites as well as God. Rahab’s house tured. If those instructions were was the only part of the wall of Jericho that not followed carefully, the men did not crumble, and those inside her could not guarantee the protechouse were the only citizens not killed. tion they had promised (verse 17). Rahab was to mark her house by hanging a scarlet cord out the window from which the spies escaped, and all her family was to be gathered in the house (verse 18). The scarlet cord provided safety for Rahab and her family as the blood of the Passover lamb had protected the Israelites in Egypt (verse 19). Once again, the spies warned Rahab not to tell anyone outside her family about the agreement they had made with her (verse 20). The Hebrew word from which quit is translated means “innocent, acquitted or free.” Rahab readily agreed to the spies’ instructions, and upon their departure she tied the scarlet line in the window (verse 21). To associate the safety of Rahab and her family with an object that illustrated the blood of Jesus Christ requires little imagination. The Spies’ Report (verses 22-24). The spies did as Rahab had directed them, hiding three days in the mountains, during which time the king’s men diligently but unsuccessfully sought them (verse 22). The spies then “passed over”—that is, crossed—the Jordan River and returned safely to Joshua (verse 23). They gave a different report (verse 24) compared to the report of the spies whom Moses had sent into Canaan forty years earlier (Num. 13:2633). In their report to Joshua, the spies said nothing about the height and strength of the walls that protected Jericho, nor did they mention the determined vigilance of the king of Jericho or their narrow escape from the city. Instead, they spoke of the fears of the people throughout the land and reiterated the assurance that because God had given them the land, all they had to do was to possess it. Undoubtedly, the spies also told Joshua about Rahab and the promise they had made.
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20 / Joshua 2:1—5:15 Wednesday CROSSING THE JORDAN RIVER
Lesson 2 Joshua 3:1-17
The crossing of the Jordan River was reminiscent of the crossing of the Red Sea in at least one respect. God had to make it possible for the Israelites to do so. It was only through the miraculous intervention of the omnipotent God that such a vast number of people crossed the Jordan River so quickly and safely. Preliminary Instructions (verses 1-4). Upon hearing the report of the spies, Joshua led the Israelites from the acacia (“shittim”) grove where they had been camped since the death of Moses to the eastern bank of the Jordan River Ark of the Covenant: the Hebrew word arown translated where they again made camp (verse 1). The ark means “a box, chest, or a three days to which verse 2 refers were likecoffin.” Specifically, it was a ly the same period of time mentioned in container which kept the tables Joshua 1:11. Under Joshua’s leadership, the of stone, a pot of manna and Israelites would still be guided by the Lord Aaron’s rod that budded.The word covenant means “to cut a but in a different way than they were in the pact or confederacy.” This was days of Moses. Previously, the pillar of cloud because the parties involved and fire had guided them (Ex. 13:21, 22). passed between pieces of flesh Later, the Israelites were led by the ark of that had been laid out for sacthe covenant and the cloud (Num. 10:33rifice. Instructions for building the ark of the covenant were 36). Now, it seems as if the ark of the given first (Ex. 25:10-16). It was covenant, which symbolized the seat of the place of God’s communicaGod’s presence, would lead them without tions with His chosen people. the cloud (Joshua 3:3). On the occasion of Its place was within the veil, in the crossing of the Jordan River, the the Holy of Holies. Here the “LORD” took His place on the Israelites were to stay behind the ark a dismercy seat.This presents a tance of two thousand cubits, which is about most beautiful picture of three thousand feet (verse 4). Christ in the midst of His peoAdditional Instructions (verses 5-8). ple.Word Studies #727 and #1285. Joshua’s exhortation for the people to sanctify themselves (verse 5) was reminiscent of when Moses gave their fathers a similar directive in preparation for their reception of the Ten Commandments (Ex. 19:10-15). The Israelites were to sanctify themselves by focusing their minds and hearts on what God would do for them and with them. Joshua instructed the priests to take the ark of the covenant and carry it ahead of the people to the edge of the Jordan River (Joshua 3:6). God told Joshua that the remarkable thing that He would do among the Israelites would confirm the fact that Moses’ mantle had fallen on him (verse 7). When the Israelites were preparing to cross Jordan, the river was flooded (Joshua 3:15). Thus, the crossing of the Jordan River would be an act of faith, reflected by the priests’ carrying the ark of the covenant. They were to continue walking until they had waded into the river (verse 8).
Crossing the Jordan / 21 Assurance Given (verses 9-13). Two formidable barriers stood between the Israelites and their possession of the Promised Land: the flooded waters of the Jordan River and the seven nations that occupied Canaan. The immediate barrier was the raging river. From a human standpoint, there was no way more than two million people and all their livestock could get across the raging river quickly and safely. If God could demonstrate to the Israelites that He could do that for them, they should have been willing to trust Him to enable them to defeat the inhabitants of Canaan. Although the people were promised a remarkable demonstration of divine power, they were not merely to sit back a safe distance and wait for God to perform His miracle. Instead, they were to choose a representative from each tribe (verse 12), the reason for which would be learned later, and then watch as the priests carrying the ark of the covenant waded into the edge of the swollen river (verse 13). The Promise Realized (verses 14-17). When the time arrived for the Israelites to cross the Jordan River, they “removed from” their tents, packed their possessions and moved toward the river, led by the priests carrying the ark of the covenant (verse 14). When the priests waded into the edge of the Jordan, the rampaging river stopped flowing, a miracle reminiscent of the time when God had divided the Red Sea forty years earlier. The waters that thundered down from the north started piling up in a heap as if they were blocked by an insurmountable dam while the rest of the river continued its way to the Dead Sea, called “the sea of the plain, the salt sea” (verses 15, 16). Bible scholars have identified a site approximately thirty miles north of Jericho as the location of Zaretan. The city of Adam was apparently in the same vicinity on the opposite side of the Jordan River. It is not clear whether the blocked waters were backed up to Adam and Zaretan or whether that is where God stretched the invisible barricade across the Jordan River causing the waters to heap up even farther to the north of those cities. It seems to this writer that the latter explanation is more consistent with verse 16. The priests carrying the ark of the covenant stood in the middle of the dry riverbed until all the Israelites had crossed to the West Bank (verse 17). Thursday, THE CROSSING OF JORDAN COMMEMORATED
Lesson 2 Joshua 4:1-13
Two stone memorials were erected by the Israelites to commemorate their miraculous crossing of the Jordan River. Memorials can play an important role as reminders, but memorials should not be regarded as anything more than reminders. Today baptism and the Lord’s Supper serve as memorials. Instructions Regarding the Memorial at Gilgal (verses 1-3). Previously, Joshua had told the Israelites to choose a man as a representative from each of their tribes (Joshua 3:12). Now it was learned why those men were selected. After all the people had crossed into Canaan, each of those men was to take a rock from the riverbed and carry it to the place where the Israelites
22 / Joshua 2:1—5:15 would make their first encampment in the Promised Land. Those twelve stones would be used to erect a memorial to the crossing of the Jordan River. The fact that the Lord specifically directed His people to commemorate their entry into Canaan indicates the remarkable nature of that event. Not only was a miracle required in order to make it possible, but more important was that it marked the fulfillment of a long-standing promise to the descendants of Abraham. On one of the occasions when God confirmed His covenant with Abraham, He assured that patriarch that even though his descendants would be removed from Canaan, they would be returned to their homeland (Gen. 15:13-16). The Memorial at Gilgal Explained (verses 4-7). The memorial commemorating the Israelites’ crossing of the Jordan River was simple but significant. Each of the twelve tribes of Israel was represented by a stone, and each tribe contributed to the erection of the memorial through its representative. The commemorative marker consisted of rocks, of which there probably were plenty in that region. However, the particular stones that were used in the memorial were from the bed of the Jordan River, reminding the Israelites that they crossed into the Promised Land through the power of the true and living God. The gods of the Canaanites could not have performed such a miraculous feat. From generation to generation, faithful Israelites would relate the awesome account of how the rampaging waters of the flooded Jordan River were backed up Memorial: this word refers to an for many miles so the wandering Israelites object or act that is used as a could return to their homeland. reminder to bring a past event Instructions Regarding the Memorial to mind. It has the idea of in the River (verses 8-10). Two memorials bringing to remembrance or are mentioned in this passage. The memoraccount. It may also be a record or celebration of remembrance. ial described in verse 8 refers to the one that The nation of Israel was given was erected at Gilgal—“the place where several memorials to remind they lodged”—with stones from the riverthem of God’s deliverance and bed. In verses 9 and 10 is the account of care for His people—the Passanother memorial. That marker also conover, the Feast of Unleavened sisted of twelve stones, one for each of the Bread, the defeat of Amalek written in a book, the two tribes of Israel. However, the second memostones on the ephod, the names rial was set up in the riverbed in the spot of the twelve tribes on the where the priests stood while the two milbreastplate and the atonement lion or so Israelites hurriedly crossed into money. Word Study #2146. the Promised Land. The memorial in the Jordan: the Hebrew word yarden means “a descender or flowing downward.” This meaning is likely derived because the river begins at a fountain near the 1,700 foot level of Mount Hermon and winds through the Jordan Valley some 200 miles over 27 rapids, falling some 2,990 feet to a level that is 1,290 feet below sea level. In a direct line the distance from Mount Hermon to the Dead Sea is about 95 miles.This river’s water flow was stopped twice—at Israel’s crossing and at the crossing of Elijah (2 Kings 2:6-8).The greatest event in Christian history to take place here was the baptism of Jesus by John the Baptist.Word Study #3383.
Crossing the Jordan / 23 Jordan River probably was not visible when the river was at anna flood stage, but at normal water Memorial Stones (Joshua 4:9): As soon as level those twelve rocks would the feet of the priests who were carrying remind the Israelites of how God the ark of the covenant touched the brim of had made it possible for them to the overflowing Jordan, the river was cut in cross dry-shod into Canaan, two, and a path was made for the Israelites to pass through on dry ground. even though the Jordan River Two monuments were erected, one in the was overflowing its banks. bed of the river and another in the camp The Crossing Reiterated (Joshua 4:9, 20). A representative of each (verses 11-13). The priests with tribe took a rock on his shoulder and never the ark of the covenant held put it down until he got to the place where their positions in the riverbed they were going to lodge. There the stones were placed together as an everlasting until all the Israelites had memorial of their deliverance. It was a sign crossed into Canaan. Then, as to them and future generations. the Israelites watched—from a The monument was just twelve rocks, but distance of at least three thouit not only had a great effect upon Israel sand feet, no doubt—those priests but also upon its enemies. It intensified the moved from the Jordan River to Canaanites’ panic. It was a sign of God’s presence and power with the people of lead the people to the place Israel. where they would spend their first night in the Promised Land. The men from the tribes that settled east of the Jordan are specifically mentioned. Those forty thousand soldiers, unencumbered by family, livestock and other possessions, led the way into Canaan as Joshua had earlier indicated (Joshua 1:14). The immediate destination of the Israelites was the plains of Jericho. The city of Jericho was situated about five miles west of the Jordan River on the western edge of the Jordan Valley. The relatively flat area in the vicinity of Jericho, which constituted the plains of Jericho, was an ideal camping place for a large company of people such as the Israelites.
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Friday DIVINE CONFIRMATION OF JOSHUA’S LEADERSHIP
Lesson 2 Joshua 4:14-24
Israel’s miraculous crossing of the flooded Jordan River gave dramatic proof that Joshua had been divinely chosen to lead the children of Israel. While Moses’ leadership might have left an indelible impression, no one could question either the legitimacy or efficacy of Joshua’s leadership. The Divided Waters Released (verses 14-18). When God magnified Joshua by dividing the waters of the Jordan River, He fulfilled a promise to him (Joshua 3:7). No doubt, some of the Israelites had heard about the deliverance from Egypt and the crossing of the Red Sea miracle. Because of the association of the entry into Canaan with the Exodus from Egypt, the
24 / Joshua 2:1—5:15 Israelites respected Joshua as those who crossed the Red Sea respected Moses. Everyone, including the priests who carried the ark of the covenant, heeded the instructions of Joshua. As soon as the priests had reached the western bank of the Jordan River, God released the waters that had been held in restraint. When the river started flowing again, the water level soon reached flood stage as it had been previously (verse 18). The waters of Jordan River had not been diverted or rechanneled, but had been restrained by an invisible dam through the power of the Almighty God. The Memorial at Gilgal Reiterated (verses 19-24). The children of Israel left Egypt on the fifteenth day of the first month and entered the Promised Land forty years later, almost to the day. The site of the Israelites’ first encampment in Canaan was Gilgal, which was near Jericho. Gilgal was also where the Israelites erected the memorial to their miraculous crossing of the Jordan River. The Tabernacle was pitched at Gilgal and apparently remained there until the conquest of Canaan was completed at which time it was moved to Shiloh (Joshua 18:1). For centuries, Gilgal served as a place for national assemblies. For example, Saul was inaugurated there (1 Sam. 11:14, 15). Although the name Gilgal appears in verses 19 and 20, it was used by the writer of Joshua in anticipation as Joshua 5:9 indicates. In regard to the memorial that was erected at Gilgal, it is not clear whether the twelve stones were stacked or arranged in some other formation. What is certain, however, is the purpose for which that monument was established, which was that all the earth might know about the omnipotent God (verse 24). Saturday ISRAEL AT GILGAL
Lesson 2 Joshua 5:1-15
Included in this chapter are five significant subjects: (1) the reaction of the Amorites and Canaanites to the people of Israel’s entry into Canaan, (2) the renewal of the rite of circumcision for the Israelites, (3) the resumption of the Passover observance by the Israelites, (4) the cessation of the manna, (5) the theophanic vision seen by Joshua. The Reaction of the Amorites and Canaanites (verse 1). The phrase all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea essentially referred to all of the inhabitants of Canaan. Basically, the terms Amorites and Canaanites mean “hill dwellers and lowlanders” respectively. The use of the first person plural pronoun we in this verse suggests that the human author of the book of Joshua was Joshua or maybe a contemporary of him. The reports of the Israelites’ miraculous crossing spread rapidly throughout the land. It had a demoralizing effect upon those who heard about what God had done. What was good news for the Israelites was bad news for the inhabitants of the land, and that news traveled fast.
Crossing the Jordan / 25 The Renewal of Circumcision (verses Gilgal: the name means “either 2-9). The rite of circumcision began when circle or circle of stones” This God directed Abraham to circumcise himself may be a reference to Israel’s and all of the males in his household (Gen. first camp on the west side of 17:9-14). Although circumcision became the the Jordan and the placing of sign of the Abrahamic Covenant, the practhe twelve stones as a memoritice apparently had been discontinued dural. It was here that Joshua reinstituted the rite of circumcision ing the wilderness wanderings of the to take away the reproach of Israelites. Since the generation of men that Egypt.The Israelites ate the entered the Promised Land had not been Passover here, the manna circumcised, that procedure was the first ceased and the messengers of order of business for them after they crossed God came to Joshua.This place the Jordan River. For Joshua to incapaciis not mentioned in the New tate his entire army immediately upon Testament, but its traditional site is about three miles southentering enemy territory was a great step of east of Jericho.Word Study faith. The circumcision of those Israelite #1537. men and boys was pleasing to God, seen in the name Gilgal, which literally means “wheel.” The renewal of the rite of circumcision resulted in the rolling away of “the reproach of Egypt,” a reference to the final removal of the stigma of the Israelites’ bondage in Egypt (verse 9). The Resumption of the Passover (verse 10). The Passover was instituted just prior to the Exodus of Israel from Egypt. According to Exodus 12:3-10, the requirements for observing the Passover were as follows: (1) on the tenth day of Abib (also called Nisan), a healthy male yearling lamb or kid was selected and observed for four days; (2) on the fourteenth day, the lamb or kid was slain and roasted; (3) each Jewish family ate its Passover lamb with unleavened bread and bitter herbs; (4) any of the meat that was not consumed was burned. The Israelites crossed into Canaan on the tenth day of Abib, the first month, just in time for each family to select its lamb or kid for the Passover meal (Joshua 4:19). Four days later the Passover lambs were killed and eaten, an event that marked the people of Israel’s first Passover observance in the Promised Land (Joshua 5:10). That Passover observance apparently was only the second one that the Jews had kept after leaving Egypt (Num. 9:1-5). The fact that they had not practiced circumcision or kept the Passover indicates how deeply entrenched the rebellious spirit of the generation that departed Egypt was. Because they were outside the will of God, neither circumcision nor the Passover held any significance for them. The Cessation of the Manna (verses 11, 12). The cessation of the manna was additional proof that the wilderness period had ended. During the forty years of the Israelites’ wilderness sojourn, they were sustained by a daily supply of manna. Upon entering Canaan, however, the Israelites had access to the produce of that land. Because the manna was no longer needed, God discontinued its provision. That was consistent with the principle involved in
26 / Joshua 2:1—5:15 the subject of divine miracles. God did not give miracles for anna frivolous reasons. Manna was Manna No More (Joshua 5:12): The given for two essential purposIsraelites left Egypt hurriedly. What little es: practical and educational. food they took with them was soon depletIn the practical realm, two miled. Having been slaves all of their lives, there was one thing about which they had lion people could not have surno need to worry—food to eat. Now that vived in the arid region in had changed. They suddenly found themwhich they lived for forty years selves in the desert without food. God gave without divine intervention. them a temporary food which Psalm 105:40 calls bread from Heaven. It came at night The daily supply of manna also and had the appearance of hoarfrost. The taught the Israelites—and othHebrews saw it and asked, “What is it?” ers as well—that they must (Hebrew: man; Greek: manna). It was white depend upon God for the supand reminded them of seed of the coriander ply of all their needs. Thus, we plant (Ex. 16:31; Num. 11:7). It was tasty and nourishing, containing all the minerals, pray, “Give us this day, our vitamins and nutrients needed for a healthy daily bread” (Matt. 6:11). diet. They ate this manna for forty years The Reassuring Vision while in the desert. When they crossed over (verses 13-15). This vision into Canaan, other food was available, such occurred while Joshua was as fruit and grain, and God no longer sent them manna. alone. Perhaps he was engaged in prayer and meditation. As a man of dauntless courage, Joshua immediately asked if the figure with the drawn sword was a friend or foe. The negative answer he received did not mean that the man in the vision was neutral, but that He was not of the same nature as were the Israelites or their opponents. The man identified himself as “captain [prince] of the host of the LORD” (verse 14). The phrase the host of the LORD referred to both Israel and the angels. The prince with whom Joshua spoke was the unseen leader of the Israelites and the leader of the angelic forces as well. Any doubts that Joshua might have had about the true nature and identity of the commander in his vision were removed when he was told to remove his shoes because he was standing on holy ground, which implied that he was in the presence of God (verse 15; Ex. 3:1-6).
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Lesson 2 CROSSING THE JORDAN
Conclusion Joshua 2:1—5:15
The miraculous manner in which the Israelites crossed the flood swollen Jordan River confirmed Joshua’s selection as the leader of the people of Israel. Joshua’s determination to obey God’s will by renewing the rite of circumcision and observance of the Passover underscored his willingness to depend upon God for the guidance and strength necessary for the grueling, grinding challenge of the conquest of the Promised Land.
Lesson 3
For Sunday, December 15, 2002
Conquest of Jericho Joshua 6:1-27 Like the crossing of the Jordan River, the conquest of Jericho was a dramatic miracle for the children of Israel. The inescapable message of this chapter is that the means and principles upon which spiritual victories are won are utterly foolish and inadequate in the view of human logic and wisdom. The conquest of Jericho was a vivid example of how divine might and power prevailed. Monday
Lesson 3
GOD’S ANNOUNCEMENT TO JOSHUA
Joshua 6:1-5
God’s announcement to Joshua regarding the conquest of Jericho included some simple instructions and a certain promise. No brilliant military strategy would be necessary; however, the military objective would be realized. Joshua and the Israelites simply needed to be patient and obedient. The Fortified City (verse 1). The inhabitants of Jericho knew that the Israelites had crossed the Jordan River and were camped nearby. Believing that an attack was imminent, they prepared accordingly. Jericho was a well fortified city Jericho: The name means “fragrant.” Jericho is also called the with massive walls. When its gates were city of palm trees (Deut. 34:3). closed, no one could enter or leave the city. It is located five miles west of The only way to deal with a city like Jericho the Jordan River, six miles north was to besiege it. However, since Jericho was of the Dead Sea and 850 feet below sea level. During Bible situated in the Jordan Valley, food and water times, date palms were plentiful were readily available for its inhabitants. here. Balsam also grew here On many previous occasions armies had laid from which medicine was siege to Jericho, only to become discouraged made. Joshua put a curse on the site so it would not be and leave. Jericho was one of the oldest and rebuilt (Joshua 6:26). Among the most powerful cities in Canaan. Its capture ruins is an ancient tower 90 by the Israelites would send a chilling, terrifeet high and 35 feet in diamefying message throughout the land. ter that is said to be the oldest building in the world.Word The Victory Declared (verse 2). Joshua Study #3405. was assured by God that the Israelites would be victorious over Jericho. The king of 27
28 / Joshua 6:1-27 Jericho was a powerful man, and his soldiers—described as anna “mighty men of valour”— were Shutting Up Cities (Joshua 6:1): Many renown for their courage. ancient cities had enormous walls surNonetheless, the city with its rounding them. The wall surrounding Nineveh was forty-eight feet, nine inches wide king, its soldiers and all its upon which three chariots could be driven inhabitants would be given abreast. The wall surrounding Babylon over to the Israelites. The conwas eighty-seven feet broad, and six chariquest of Jericho was already an ots could be driven together upon it. The accomplished fact as far as God double wall around Jericho totaled eighteen feet in width according to British was concerned. That can be archaeologist John Garstang. seen in God’s declaration to Cities were walled to shut up the city Joshua, “I have given into and lock it down at night. With little illuthine hand Jericho, and the mination, nighttime was a dangerous time. Thieves, rapist and murders could sneak king thereof, and the mighty inside the city under the cloak of darkness men of valour.” Jericho had not and do their evil deeds, but the walls kept yet fallen, nor did Joshua even them out. It was also a means of securing know how that momentous the city from invading armies. When the armies appeared on the horizon, the city event was going to occur. But was shut up. Everyone was kept inside the the fall of Jericho was part of walls, and no traffic was permitted in or the divine plan, and, at that out of the city. moment, it was sufficient for Joshua to know what God intended to do. How He would accomplish His purpose would be learned later. The Instructions for the Conquest (verses 3-5). The instructions which God Trumpets: this is the ancient gave Joshua for the conquest of Jericho shophar or ram’s horn. Shophar appeared simplistic. Verses 6-16 give addimeans “to give a clear sound.” tional insights into the instructions which It is translated trumpet, cornet and horn. In the Old Testament Joshua received. It seems from all these it always referred to the curved Scriptures that the following directions were musical instrument made of the given to the Israelites. horn of a ram.The shophar 1. For six consecutive days an attachplayed an important part in ment of soldiers and priests was to march Israel’s history. At Mount Sinai the shophar sounded to signal once completely around Jericho in this Israel to approach.The time of order: (1) the attachment of soldiers was to the new moon, new year, Sabbe led by a band of armed men, probably batical year, and the year of those from the tribes that settled east of the Jubilee were all announced by Jordan River; (2) next were seven priests, the shophar (Psalm 81:3; Lev. 25:9). It played a big part in each of whom carried a ram’s horn trumpet; Israel’s worship and praise of (3) following those priests was the ark of the Jehovah; it served as a bugle in covenant; (4) the rest of the Israelite soltimes of war; it was used to diers followed the ark of the covenant. announce the arrival of a new 2. During those six days, the only sound king. Word Study #7782. from the attachment of soldiers and priests
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Conquest of Jericho / 29 was to be from the trumpets, and the trumpets were apparently to be blown at the conclusion of each procession. 3. On the seventh day the attachment was to march around the city seven times. Following the seventh blast on the trumpets, all the soldiers were to shout loudly. The Assurance of Conquest (verse 5). The king of Jericho and his soldiers operated on the assumption that if the gates were carefully guarded, the Israelites would not be able to enter the city. That was why they kept the gates heavily barred (“straitly shut up” verse 1). The Israelites were to operate on the assurance that the Lord had already determined the fate of Jericho. They were not asked to display any human might or wisdom. Instead, they were simply to perform their assignment as God had instructed them. Everyone was to participate. There would be a time to march, a time to blow the trumpets, a time to remain silent, a time to shout and a time to move forward and capture the city. God’s promises can be realized only by those who are yielded to His plan. Tuesday
Lesson 3
JOSHUA’S INSTRUCTIONS TO ISRAEL
Joshua 6:6, 7
The instructions which Joshua received from God were likely given to him during his theophanic vision while he was standing on holy ground in the presence of the true “captain of the LORD’S host” (Joshua 5:15). As an obedient soldier, Joshua passed on to the priests and soldiers of Israel the orders he had received. Instructions to the Priests anna (verse 6). Even though all the Armed Soldiers (Joshua 6:7): The soldiers Israelites were regarded as the marching around Jericho were fully armed. people of God, the priests were What kind of arms did they carry, and His ministers in a special sense. where did they get them? When the As they had played an imporIsraelites marched out of Egypt, they tant role in the crossing of the brought with them weapons that they had Jordan River, so were they to do borrowed from the Egyptians (Ex. 12:36). likewise in the conquest of JeriWhen the Egyptian army was drowned in the Red Sea, their dead bodies were cho. Some priests were to carry washed ashore. The Israelites probably the ark of the covenant as part took weapons from these dead bodies. No of the army that marched doubt they forged weapons while in the around Jericho. The ark of the desert. As slaves they were forced to make covenant, which was normally weapons for the Egyptian army. They had kept in the Holy of Holies in the the skill and the material. They fought four wars in which they were victorious—the Tabernacle, denoted the special battle of Rephidim, the battle against King presence of God among the Arad, the battle against King Sihon and the Israelites. The trumpets made battle against the Midianites. The Israelites of rams’ horns were used espeagain added to their arsenal. cially to give signals. Such
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Joshua 6:1-27
trumpets were not musical instruments, but were associated with announcements and declarations. When God descended upon Mount Sinai, His presence was heralded with loud blasts from trumpets like those made of rams’ horns (Ex. 19:16, 19; 20:18). Instructions to the Soldiers (verse 7). Even though this verse implies that the instructions which are recorded here were given to all the people, it seems that the word people refers to the men other than the priests who participated in the marches around Jericho. Verse 9 suggests that there were three groups in that procession: (1) the armed men who preceded the priests, (2) the priests who carried the trumpets and the ark of the covenant and (3) the rear guard (“rereward”) which followed the ark of the covenant. The armed men were specifically addressed by Joshua in verse 7. The words him that is armed seem to be used to refer particularly to the men of Reuben, Gad and the half tribe of Manasseh (Num. 32:20, 21; Deut. 3:18; Joshua 1:14; 4:12). Because those soldiers did not have to be concerned about their families, they could concentrate more fully on fighting. Wednesday THE OBEDIENCE OF ISRAEL
Lesson 3 Joshua 6:8-11
Evidently, the men who participated in the marches around Jericho accepted Joshua’s instructions without any questions or reservations. They had witnessed many wonderful acts by God, the most recent of which was their miraculous crossing of the Jordan River. Consequently, they were fully aware that God’s ways are not necessarily man’s ways (Isa. 55:8, 9). The Procession of the Priests (verse 8). Although there was a substantial number of priests in Israel, only eleven participated in the marches around Jericho, seven who carried the trumpets and four who carried the ark of the covenant. Different priests might have been used each day, but the number of priests involved each time was always eleven. Remember the priests with the trumpets followed the vanguard of soldiers while the priests carrying the ark of the covenant followed those with the trumpets. It seems as if the trumpets were blown at the conclusion of each procession around the city. The ark of the covenant was always covered so it could not be seen and was transported by poles which were inserted into rings that had been provided at each of the upper corners of it. The Procession of the Soldiers (verse 9). The army of Israel consisted of over six hundred thousand soldiers, a total that did not include any men from the tribe of Levi (Num. 1:45-47). In the army that marched around Jericho a detachment of soldiers, “the armed men” who were most likely from the tribes that settled east of the Jordan River, led the procession, and another
Conquest of Jericho / 31 unit, the rear guard (“rereward”), was in the back of the anna attachment. It is quite possible Discipline (Joshua 6:10): Joshua gave strict that Joshua rotated his troops, orders to everyone who was going to using a different group of soldiers march around Jericho to be silent. Not one each day until the seventh day sound was to proceed from anyone’s mouth. The only noises that the people of when all the soldiers might have Jericho were to hear were marching feet been used. The Israelite army and the sound of the seven trumpets. They won some important battles durwere to discipline themselves and practice ing the days of Moses and self-control, which was probably difficult Joshua; however, in most cases for these enthusiastic soldiers to do. Yelling these victories were given by God. was part of their offensive strategy. Joshua The traits most needed by the did tell them that they could shout when he told them to shout. Six times they Israelite soldiers and their leadmarched silently around the walls of Jeriers were faith in the omnipotent cho, each soldier anxiously awaiting the God and obedience to His direccommand from Joshua to shout. On the tives. seventh day they circled the city seven The March of Silence (verse times, and on the seventh time the priests 10). The order of events was blew a long blast, and Joshua said, “Shout” undoubtedly meaningless to the (verse 16). And the bottled up enthusiasm inhabitants of Jericho. The exploded into a great shout. rhythmic cadence of the soldiers accompanied by the odd spectacle of the priests with trumpets and bearing a shrouded object must have aroused the curiosity, if not the ridicule, of many people who observed those daily procedures. What must have been even more mystifying was the silence that prevailed as the soldiers and priests encompassed the city, a silence that was broken only by the shrill blasts from the priests’ trumpets following the completion of the circle. Not only did the soldiers march in silence, but they did so without displaying any of their weapons, erecting any defensive fortifications or engaging in any of the other usual tactics of war during that time. The Israelites did not even post any sentries or guards to control access to or from the city. The Daily Routine (verse 11). The emphasis in this verse is on “the ark of the LORD.” The circling of Jericho by the ark of the covenant was symbolic of the presence of the true and living God encompassing the city. The daily routine continued for six days. During that time, the inhabitants of Jericho had to wonder about the reports they had heard regarding the great things the God of Israel had done for His people. If Rahab had believed those reports, others also could have done so since they had as much light regarding the true God and His might as did Rahab. Thus, the people of Jericho, in effect, were confronted with a decision regarding the true God. Day after day they had to wonder why the Israelites were acting in such an unusual manner. The mercy and long-suffering of God were displayed by the Israelites’ daily routine.
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Joshua 6:1-27
Thursday THE SEVEN-DAY CAMPAIGN
Lesson 3 Joshua 6:12-16
For six consecutive days the Israelites appeared to be engaged in an exercise of futility, if not outright foolishness. But in the fulness of time, God’s Word would be proved sure, and His will would prevail. As the Jordan River was crossed when it was humanly impossible to do so, so would the city of Jericho fall despite its mighty walls and the seemingly impotent assault against it. The Order of Procession (verses 12, 13). The reader should review the comments on Joshua 6:3-5, in which it was noted that the priests seemingly blew the trumpets at the conclusion of each procession that the priests and soldiers made around Jericho. The adverb continually in verse 13 refers to the fact that the priests with the trumpets completely encircled the city, walking ahead of the priests who carried the ark of the covenant. Then they sounded their trumpets, and, according to the last part of verse 13, they continued with blasts from their trumpets until the rear guard had completed its procession around the city. Since the order of procession involved several thousand soldiers, it would have taken quite some time for that attachment to march completely around Jericho, especially since the rear guard probably consisted of a substantial number of men. The Six-Day Procedure (verse 14). For six consecutive days, the Israelites followed anna the same procedure in their Persistence (Joshua 6:14): Israel’s men of marches around Jericho. Apwar were fully armed and ready for battle parently, the priests and solas they marched around the walled city of diers left their camp early each Jericho. The armed men went before the priests who blew the trumpets. Next came morning and made the short the ark of the covenant, followed by the march to Jericho (verse 12). rear guard. The army was completely Then they encircled the city in silent. The only noise was the sound of a a group led by the armed men marching army and the trumpets. They cirfrom Reuben, Gad and the half cled the city once and returned to camp. tribe of Manasseh, followed by They did this for six days.They were conseven priests with rams’ horns, sistent. It would have been easy for the solafter which were four priests diers to say, we have done the same things carrying the ark of the covenfor six days, it hasn’t worked yet. Why bother continuing? Someone has said that ant, followed by the rear guard consistency, thou art a jewel. It is rare. One of soldiers from the other of the chief tools of the devil is discouragetribes. Each daily procession ment. The Scriptures teach us not to lose around Jericho was concluded heart in doing the work of God for in due by blasts from the trumpets. time harvest will come (Gal. 6:9). For six days—one of which had to be a Sabbath, unless the
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Conquest of Jericho / 33 seventh day itself was the Sabbath—the procedure remained the same. However, the God, who established the Sabbath, could set aside any restrictions that might have prevented the Israelites from performing their daily procedures regarding Jericho. The Seventh-Day Procedure (verses 15, 16). On the seventh day, the Israelites possibly started their activities even earlier than on the other six days. The procedure on the seventh day was different in at least two respects: the attachment of soldiers and priests marched around Jericho seven times instead of only once, and following the seventh procession of the city, all the men gave a loud, resounding shout. The involvement of the number seven in the conquest of Jericho is striking. There were seven priests, seven trumpets, seven days and seven circuits of the city on the seventh day. Moreover, the words seven or seventh appear fourteen times in the sixth chapter of Joshua. Prominent throughout the Bible in regard to the acts of God and His people, the number seven in the Scriptures signifies completion, perfection, consummation or fulfillment. Friday
Lesson 3
THE CITY TO BE DEVOTED TO GOD
Joshua 6:17-19
Jericho was the first of many Canaanite cities which would be conquered by the Israelites. Thus, Jericho was to be regarded as a firstfruits offering to God. None of the Israelites were to be enriched by any of the spoils of war. Everyone and everything was to be sacrificed to God. All the People To Be Devoted (verse 17). The Hebrew word from which accursed is translated essentially means “devoted.” It did not convey the sense of being conanna demned or ill-fated as the word Spoils of War (Joshua. 6:18, 19): This was accursed is generally used today. the first battle inside the borders of Canaan. When the battle was won, the The principle of devoting someIsraelites were not forbidden to take the thing to God is set forth in spoils of war, they were forbidden to keep Leviticus 27:26-29 where it is them for themselves. The firstfruits specifically stipulated that any belonged to God, and the spoils were to human beings who were devoted be put into the Lord’s treasury. All the silver, gold, brass and iron were to be to God had to be put to death— deposited into the treasury of the Lord. they could not be redeemed. The Everything else was to be destroyed. The children of Israel were allowed Israelites would come upon many objects to depart Egypt because of the which were dedicated to or used in the death throughout the land of worship of one of the false gods of Canaan. These were to be destroyed. Any Egypt of the firstborn sons of person keeping such an item would not both man and beast. Similarly, only bring a curse on himself but also the Israelites began their posupon all the camp of the Israelites. session of the Promised Land by
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Joshua 6:1-27
the sacrifice of the inhabitants of Jericho, the first city of Canaan to be captured. Rahab and Her Family To Be Spared (verse 17). God allowed an exception to His decree that the inhabitants of Jericho were to be devoted to Him. Rahab and her family were to be spared because she had protected the two spies whom Joshua had sent to Jericho a few days earlier. Recall the conditions under which Rahab and her family were allowed to live. First, Rahab was to hang a scarlet cord from the window in the wall of her house which was also part of the city wall around Jericho. Thus, the identifying cord would be readily visible to the Israelite army after it had surrounded the city. The other requirement for Rahab’s household was that they needed to remain inside the house to keep from being killed when the city fell. The Israelites Warned (verse 18). In Joshua’s time, it was normally acceptable for victorious armies to share in the spoils of war. However, that was not to be done in the case of Jericho. Since the entire city was devoted to God, any soldier who took anything for himself would be accursed. Under such a circumstance the word accursed conveyed the negative connotation of the term. All the inhabitants of Jericho and Treasury: an owtsar is a place to all their possessions, with the exception of store or lay up things of value; a Rahab and her family, were to be regarded treasury or storehouse. It is as a sacrifice to God. Any Israelite who disused some eighty times in the Old Testament.There are nine obeyed God’s instructions would lose his own different Hebrew words translife. Consequently, he would suffer the same lated treasure. It is used literally fate as the people of Jericho. The warning in of the treasure in the king’s house or in the Temple. It is the last part of this verse was fulfilled also used to speak of the posexactly when Achan sinned, making the sessions and blessings of God. camp of Israel a curse and causing much Often the references have to do with a military victory.The trouble for all the people. defeated nation was to surrenAll the Spoils To Be Devoted (verse der its treasures to the victori19). Jericho was devoted to God in its ous army.The treasure was to be accepted and used but not entirety. That means that everything and abused. Abuse of such treasures everyone in the city was to be destroyed. All led to the downfall of Belshazthe animals including the livestock were to zar and Babylon.There are sevbe killed. All the buildings and all their coneral passages that speak of divine storehouses and that tents were to be destroyed. All the people— God’s storehouse is in the civilians as well as soldiers, peasants as heavens (Psalm135:7).Word well as princes, young and old, men and Study #214. women—were to be killed. The only excepAccursed: the root word charam used here means to “ban, to curse and to utterly destroy” because it had been devoted or set aside for God’s use alone. The basic idea is that of something that is forbidden or prohibited. It was any object which was fully surrendered to God and His service or something that was set for complete destruction.The lure to worship idols was removed by their destruction. If people were incorporated, they were to be killed (Lev. 27:28, 29; 1 Sam. 15:3).Violation brought sin to the camp, and God’s judgment was invoked. Both the sin and the sinner were to be removed.Word Study #2763.
Conquest of Jericho / 35 tions were Rahab and her family and valuables which could be put into “the treasury of the LORD.” Items made of precious metals could be melted down and used in the service of God. Thus, that which could survive the fire was to be devoted to God without being destroyed. The word consecrated is translated from the same term as were holy and sanctuary. The gold and silver from those items were not to be used for secular purposes. Saturday THE FALL OF JERICHO
Lesson 3 Joshua 6:20-27
The fall of Jericho cannot be explained apart from the fact that it was a divine miracle. That conquest marked the fulfillment of God’s promise to the people of Israel and Joshua’s promise to Rahab. It also demonstrated the Israelites’ faithfulness to God and established Joshua’s reputation among the Canaanites. The City Captured (verses 20, 21). In regard to the sense of the narrative, verse 20 is directly linked with verse 16, thus making verses 17 through 19 a parenthetical passage. When the Israelite soldiers gave their loud shout in accordance with Joshua’s instructions, the wall surrounding Jericho immediately “fell down flat.” This phrase fell down flat means “that the earth opened up and the wall fell into the opening.” Consequently, there was no pile of rubble to hinder the Israelite soldiers in their capture of Jericho. “Every man [went] straight before him, and they took the city” (verse 20). The Israelites encountered little, if any, opposition. The sudden and complete collapse of the wall undoubtedly put the inhabitants of Jericho into such a state of panic that they had neither the strength nor the spirit to offer any resistance to their captors. Joshua’s order that all the people were to be destroyed was faithfully fulfilled (verse 21). Rahab and Her Family Spared (verses 22, 23, 25). Most likely, the part of the city wall that also served as one of the walls of Rahab’s house was left standing. Joshua told the two spies whom Rahab had protected to go to her house and make sure that she and all with her in the house were spared. Joshua wanted to make certain that Rahab knew that the promise that had been made to her was being honored (verse 22). Rahab and her family were removed from Jericho, but they were not immediately taken to the camp of Israel (verse 23). Since they were ceremonially unclean, they could not be admitted into the camp of Israel until they had been cleansed. Later, however, Rahab—and, most likely, all her family as well—was accepted into Israel as a proselyte (verse 25). Even more remarkable is that Rahab became a forebear of David, Solomon and the Messiah. Thus, the dramatic example of Rahab not only depicted salvation, but also deliverance from the old way of life and participation in a new way of life. The City Destroyed (verse 24). From the standpoint of human logic, it might have seemed reasonable for the Israelites to use the houses and other
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Joshua 6:1-27
buildings in Jericho for themselves as a headquarters during the time they would spend in that area. However, what is logical to man is not necessarily so to God. Jericho was a city which God had determined was to be devoted to Him, and as such it was to be completely destroyed. The words they burnt the city with fire, and all that was therein probably mean “that the bodies of all the livestock and inhabitants of Jericho were burned along with all the buildings and everything that could be burned.” It was reiterated in this verse, however, that all metal items were placed in the treasury of the Lord. The City Cursed (verse 26). Jericho was an accursed city in that it was devoted to God. After it was destroyed, it became a cursed city in the sense that whoever attempted to rebuild it would come under the curse of God. Something that was devoted to God was never to be used for any other purpose (Lev. 27:28). God’s intention was for Jericho to be a scene of perpetual ruin as a reminder to all subsequent generations that Israel’s first conquest in the Promised Land was a sacrifice to Him. The curse which Joshua declared regarding the rebuilding of Jericho became a tragic reality five hundred years later in the days of King Ahab when Hiel the Beth-elite disregarded Joshua’s prohibition at the cost of the lives of his eldest and youngest sons (1 Kings 16:34). Joshua’s Fame Enhanced (verse 27). Fame: the Hebrew root word The conquest of Jericho was the second shama means “to hear, to listen, remarkable incident for the Israelites within to pay attention.” This includes a period of only a few days. God’s promise to the understanding and the Joshua to be with him and magnify him was report of news good or bad. It deals with the fame, reputation dramatically fulfilled (Joshua 3:7). Joshua’s or notoriety surrounding a perreputation among the Canaanites was also son. It was used to tell of greatly enhanced. The defeat of the Amorite Solomon’s fame, the news of kings Sihon and Og before the Israelites which had reached the Queen crossed the Jordan River and the conquest of of Sheba. It also speaks of the news and fame of God (Joshua Jericho after they entered Canaan gave 9:9).Word Study #8089. Joshua a reputation as a formidable military commander. His reputation was well deserved because even he was careful to give God all the credit (Joshua 4:21-24). Lesson 3 CONQUEST OF JERICHO
Conclusion Joshua 6:1-27
The characters and incidents involved in this chapter are rich in significance. Joshua, the captain of the people of God, was illustrative—if not actually typical—of Jesus Christ. Jericho was destroyed despite its might and power, thus becoming a firstfruits offering to God. Rahab was spared from Jericho’s destruction because of her faith in the true God. Once delivered from the doomed city, Rahab became identified with the Israelites and subsequently became an ancestress of Jesus Christ.
Lesson 4
For Sunday, December 22, 2002
The Sin of Achan Joshua 7:1-26 Achan’s sin was greed. Unfortunately, that one man’s lust for material things caused much grief for the entire nation of Israel. The remarkable crossing of the Jordan River and the dramatic victory over Jericho were soon forgotten because of the debacle at Ai. The penalty for Achan’s sin might seem harsh, but that judgment does not seem too severe when one considers the consequences of his sin had such adverse effects, both immediately and potentially for all the people. Monday
Lesson 4
THE HIDDEN SIN
Joshua 7:1
Achan was a classic example of how accurate the Scripture is, “He that covereth his sins shall not prosper” (Prov. 28:13). The items he stole were certainly valuable, but he was not able to enjoy them or benefit from them. Achan’s sin brought him total ruin instead of prosperity. The Trespass by Achan. The word but underscores the dramatic contrast between the closing scene of chapter 6 and the tragic events of chapter 7. The mighty city of Jericho had been captured and completely destroyed without a single Trespass: this is the word for casualty suffered by the Israelites. However, treachery, sin, falsehood or transgression. It refers to an dark clouds of disaster were looming on the unfaithful act, an act of horizon. Another vivid contrast can be seen treachery or a covert operabetween the fame that Joshua enjoyed and tion that is covered up. In the the shame that would be inflicted upon majority of the times it is Achan. Even though a single individual comused, it is connected with the mitted the trespass, the entire nation would words If a man commit a tressuffer the consequences of that sin, indicatpass. Thus, it has to do with the violation of religious laws. ed by the statement “the children of Israel To trespass is a conscious act committed a trespass.” The term trespass of sin or treachery that is implies that Achan strayed from the path he directed toward God.To treswas to follow. Achan disregarded God’s compass is also a conscious and mandment, “Thou shalt not covet” (Ex. premeditated apostatizing of 20:17). The phrase accursed thing speaks of the faith.Word Study #4604. that which was to be devoted to God. Thus, 37
38 / Joshua 7:1-26 Achan stole from God. To steal from another human being anna would have been bad enough, God’s Anger (Joshua 7:1): Thirty-two but to steal from God was even times in the Scriptures God’s anger was worse. The fact that Achan was kindled; seven times it waxed hot; three from the tribe of Judah, one of times it was fierce; thirty-seven times it was provoked. the more prominent tribes in Moses wore down the patience of God the nation of Israel, would not with his excuses for not being the one to deliver him from the judgment lead the Israelites from Egyptian bondage, that he had brought upon himand the anger of the Lord blazed against self by his trespass. him. In their wilderness journey the people of Israel did six things that angered The Anger of the Lord. God—idolatrous worship (Ex. 32:19-22; Again, the complicity of the Num. 25:3), murmuring (Num. 14:2), lust entire nation in the matter of (Num. 11:33, 34; pride (Num. 12:8, 9), disAchan’s sin is emphasized. An obedience (Num 22:22), rebellion (Num. individual had transgressed, 32:10-14). God is never angry without just cause. but the anger of God was directHe is by nature slow to anger, and His ed toward all the Israelites. anger does not last forever (Psalm 103:8, 9), What Achan did brought guilt but He does become angry. “It is a fearful upon the whole society of which thing to fall into the hands of the living he was part. It is likely that no God” (Heb. 10:31). one but God saw the offense. However, because all the people were affected, all of them had to become involved in dealing with the trespass. God’s nature is such that He cannot condone, excuse or overlook sin. To do so would make Him a party to sin. Likewise, when we tolerate sin without trying to correct it or at least disassociating ourselves from it, we become involved in it. The apostle Paul reminded the members of the church at Corinth that they could not continue to ignore the fact that one of their own was guilty of fornication. Since “a little leaven leaveneth the whole lump” (1 Cor. 5:6), the offender would have to be confronted, and his sin addressed. Sin is distressing to God, and so should it be for His people.
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Tuesday THE UNEXPECTED DEFEAT
Lesson 4 Joshua 7:2-5
After the conquest of Jericho, taking on a much smaller city like Ai would have been a snap, according to human reasoning. However, once again the Israelites learned that victory and defeat were determined by divine purposes, not human ability. The Spies’ Report (verses 2, 3). Although the Israelites had won a mighty victory at Jericho, Joshua knew that they could not bask in the glory of that accomplishment. Immediately, he began planning for the next objective in the Israelites’ campaign to capture Canaan. Ai was about twelve miles or so west
The Sin of Achan / 39 of Jericho. Joshua’s strategy was to drive a wedge between the northern and southern forces in Canaan by moving from Jericho toward the Mediterranean coast. As cautious as he was courageous, Joshua sent spies to check out Ai, as he had done in the case of Jericho. The spies’ report was undoubtedly pleasing to hear. Ai was such a small city that only a few men would be able to capture it. At that time, neither Joshua nor anyone else knew about Achan’s sin. Unknown also to Joshua was the fact that the nation of Israel’s entire army of six hundred thousand soldiers could not have captured Ai. Until Achan’s sin had been properly addressed, no further victories would be possible for the Israelites. Possibly, Joshua should have sought God’s counsel to determine whether or not He approved of the plan to move against Ai. Had he done so, it is probable that God would have told him then that there was a sinner in the camp and that appropriate judgment had to be administered before the Israelites could go forward. The Unexpected Defeat (verses 4, 5). Ai: the name of this city means Although Joshua’s spies had reported that “ruin, the heap or the ruined as few as two thousand soldiers could capmound.” From Jericho to the ture Ai, Joshua, the ever prudent leader, Jerusalem highway about decided to send three thousand men against three miles southeast of the city. Since the total population of Ai was Beth-el, the site of ancient Ai can be seen. Excavations here about twelve thousand (Joshua 8:25), its show that a palace, a sanctuarmy likely would not have exceeded three ary and fortifications once thousand men. The Scriptures do not indiexisted as far back as 3,000 cate whether Joshua himself led the B.C. Ai is mentioned in AbraIsraelite troops or commissioned a subordiham’s wanderings.This was nate to do so. Moreover, the Bible does not the first city captured after the walls of Jericho fell. It was reveal anything about Israel’s military still in existence during the strategy in the campaign against Ai. What time of Ezra (Ezra 2:28).The is certain, however, is that the Israelites prophets Isaiah and Jeremiah suffered an unexpected, resounding and also mentioned this ancient ignominious defeat at the hands of a greatcity (Isa. 10:29; Jer. 49:3). ly inferior foe. How humiliating it must Word Study #5857. have been for the army that had captured mighty Jericho to have to retreat from the small band of men from Ai. Ai’s location gave it an advantage, since it was situated in a mountainous area at an elevation of twenty-five hundred feet. Since Jericho was located in the Jordan Valley eight hundred feet below sea level, the Israelite soldiers had to proceed uphill to reach Ai. Thus, when the Israelites fled, they had to run downhill. They lost thirty-six men whom the enemy “smote . . . in the going down” (verse 5). The Terrified Reaction (verse 5). When the children of Israel realized the full significance of the defeat at Ai, their emotions plunged like a roller coaster from the ecstatic heights of an impossible victory to the depressing depths of an inexplicable defeat. Not only were the people perplexed, they
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were also terrified. If they could not defeat such a weak foe, how could they expect even to coexist with the Canaanites, much less conquer them? When the news became known that the army of Israel had been routed by the relatively small army of Ai, their dramatic accomplishments in crossing the flooded Jordan River and destroying the powerful city of Jericho would soon be forgotten. Instead of fearing the Israelites because of what they had done (through God), all the other Canaanite armies would conclude—if Ai can whip these guys so handily, so can we. Such was the reasoning of the Israelites; however, that logic would have been as fallacious for the Israelites as it would have been for the Canaanites. The people of Israel’s accomplishments regarding the Jordan River and Jericho were due to divine intervention, and all future victories would be experienced by the same means. Those Jews should have realized that God was still as powerful as ever. Wednesday JOSHUA’S ANGUISHED PRAYER
Lesson 4 Joshua 7:6-9
Prayer has been described as the cry of an anguished heart. Certainly, there is more to prayer than that, but this statement does imply that adverse circumstances often cause us to resort to prayer. While we should always be ready to pray, God especially wants us to pray in time of need. The Setting for That Prayer (verses 6). The army of Israel’s defeat at the hands of Ai was a shocking, distressing experience for Joshua and the elders of Israel. What should have been a relatively easy victory was a wrenching loss, not only because of the thirty-six men who were killed but also because of the possible implications of that defeat. Therefore, Joshua and the elders of Israel immediately humbled themselves before God in prayer. Note the threefold expression of humiliation and grief: (1) they ripped their clothing, a sign of deep distress and sorrow (Gen. 37:29, 34); (2) they prostrated themselves before the ark of the covenant—which was symbolic of God’s presence—as an indication of abject humility; (3) they threw dust upon their heads, as an expression of unconsolable grief and anxiety (1 Sam. 4:12; Neh. 9:1). Before Joshua and the other leaders of Israel prayed, they waited. They continued in their humble posture until the end of the day. That occasion called for something more than a quick, perfunctory prayer. Sometimes brief prayers are in order, but the circumstances confronting Joshua and the elders were too critical for routine praying. The Substance of That Prayer (verses 7-9). Joshua did the right thing by humbling himself and praying to God. In fact, Joshua probably should have prayed earlier than he did. The Israelites’ victory over Jericho and the relative insignificance of Ai probably could have made Joshua overconfident. Thus, prayer was certainly in order after the Israelites’ loss to Ai. However, the kind of prayer that Joshua prayed was not appropriate. Instead of pray-
The Sin of Achan / 41 ing, “God, why did we fail you?” Joshua prayed, in effect, “God, anna why did you fail us?” Instead of Worse Case Scenario (Joshua 7:9): This trying to determine why the peowas the first and only complaint of Joshua ple of Israel lost the battle, as he presented the worse case scenario Joshua accused God of withholdpossible. He should have known from past experiences in the wilderness that sin ing victory from them. Joshua caused failure. In the book of Numbers lamented that the Israelites alone more than ten plagues were sent should have settled east of the upon the people which resulted in the loss Jordan River instead of crossing of hundreds of thousands of lives because into Canaan only to be deof the sins of the people. He should have instantly recognized that there was sin in stroyed by the Amorites and the camp and should have commenced to Canaanites (verse 7). Believing purge it. that defeat was certain, Joshua Natural man finds it difficult to hold felt as if the army of Israel’s only steady and exercise faith in times of trials. option was to turn “their backs Abraham was guilty. He reasoned that Sarah was too old to bear children, and he before their enemies” and flee would be left childless. Consequently, (verse 8). As a competent milithere would be no chosen nation, no one to tary strategist, however, Joshua occupy the Promised Land and no Savior knew the value of an army of to redeem sinful man. Abraham took matpositive morale and momentum. ters in his own hands. Ishmael was born and the Ishmaelites have been a plague to Once the Israelite army started the people of Israel ever since. retreating, there would be no escape, because their enemies would surround (“environ”) them and completely destroy them (verse 9). Joshua’s prayer was not totally negative, however, because he was also concerned about what effect the destruction of the nation of Israel would have on the attitude of the Canaanites toward the true God (verse 9). God’s name was at least feared, if not respected, by the Canaanites. Would that continue to be the case if the nation of Israel were to be destroyed?
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Thursday GOD’S ABRUPT RESPONSE
Lesson 4 Joshua 7:10-15
With Joshua finally ready to listen, God was able to tell him what he needed to do. God’s response to Joshua’s prayer might have been abrupt, but it was appropriate. It was time for action, and the task before Joshua, unpleasant though it was, had to be done before the army of Israel could even survive, much less advance. The Hidden Sin Revealed (verses 10, 11). Some people might conclude from verse 10 that God does not want people to humble themselves before Him. But that is not so. What God wants is for His people to be ready to listen to Him and to heed what He says. Joshua had indicated that he was greatly distressed by the army of Israel’s defeat in battle at the hands of a
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vastly inferior foe. Joshua knew what had happened; now he would learn why it happened and what needed to be done to remedy the problem. The reason for the defeat at Ai was because of sin. Even though only one man had sinned, the consequences of that sin affected the entire camp of Israel, as can be seen in the divine indictment, “Israel hath sinned,” and the use of the plural pronouns in verse 11. The gravity of Achan’s sin—the sin which the nation of Israel had to address—was underscored by the accumulation of clause upon clause. Notice how God built His case against Achan and Israel with a series of six charges: (1) “Israel hath sinned,” (2) “they have also transgressed my covenant,” (3) “they have even taken of the accursed [devoted] thing,” (4) “[they have] also stolen,” (5) “[they have] dissembled [lied] also,” (6) “they have put it even among their own stuff.” There is no such thing as a simple sin. Judgment Must Be Inflicted (verses 12, 13). Even more anna painful to Joshua, perhaps, Get Up and Stop Praying (Joshua 7:10): than learning what was wrong The battle of Ai was lost. Thirty-six solwas hearing what he had to do diers were killed. This was only one battle, to correct the problem. Because and there would be many more. Thirty-six of Achan’s sin the entire nation soldiers out of three thousand were not a large number. But the defeat was devastatwas accursed and because the ing to Joshua. He went before the ark of entire nation had become acthe covenant in despondency. He tore his cursed there was no hope for its clothes, fell on his face and began praying survival. As Jericho was comto God, saying the same things the murpletely destroyed because it muring Israelites had said for forty years in the wilderness. “Why did you bring us was accursed—that is, devoted here only to be destroyed by the enemy?” to God—so would the Israelites Seldom does God interrupt a person be destroyed because they had from praying, but God told Joshua to stand become accursed—that is, under up and sanctify the people (verse 13). Sin the condemnation of God. The was the cause of the defeat and that sin nation of Israel would not be must be dealt with immediately. Once it was purged from camp, the Israelites able to stand before enemies would win all their battles. because God would no longer be with it (verse 12). The only remedy for an otherwise hopeless situation was for the people of Israel to destroy that which had caused them to become accursed. The solution, set forth in verse 13, would require the involvement of all the people. First, they were to sanctify themselves. That means that they were to focus their minds on the issue that confronted them so they would be in the proper attitude to deal with the situation. Moreover, they needed to understand clearly that they were at a crossroad. They could choose continued existence or they could choose destruction, but they had to deal one way or another with the sin that had caused them to become accursed before God. If they did not choose to live, they would be doomed to die. Israel Before the Lord (verses 14, 15). After a night which was passed in reflection, contemplation and prayer, the entire nation was to be assem-
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The Sin of Achan / 43 bled. Each tribe was to pass before the Lord, Folly: derived from Nabal, the a procedure that probably was done by havfool. A Nebala was one who had ing representatives of each tribe pass before no regard for moral and spirithe ark of the covenant. When God indicattual claims.Thus the word ed which tribe needed to be examined furcame to mean “folly, vile, senseless, and disgraceful, sins of ther, the head of each family was to pass immorality.” Homosexual relabefore the Lord. When the family was identions are regarded in Scripture tified, the individual households in that as acts of folly. Rape was family were to pass before the Lord. The looked upon as a deed of folly determination would be concluded by a (2 Sam. 13:12). Amnon was “man by man” examination (verse 14). The called a fool in Israel. Achan’s theft of forbidden treasures individual responsible for causing the peowas looked upon as the act of ple of Israel to become accursed was to be a fool which was senseless executed (verse 15). If such a punishment because God had promised seemed harsh, it must be remembered that them the land. Nebala may also much was at stake. The covenant which refer to foolish language such Achan had violated was the Mosaic as that used by Israel.The Covenant, which included the Ten Comgreatest nabal (fool) of all is one who declares there is no God mandments. By stealing something which (Psalms14:1; 53:1).Word Study was devoted to God, Achan was guilty of #5039. blaspheming the holy name of God. If such a transgression of the covenant were ignored, God could not continue His covenant relationship with His people Israel. The expression he hath wrought folly in Israel means “that Achan’s sin had brought shame and disgrace to the entire nation.” Friday THE SINNER EXPOSED
Lesson 4 Joshua 7:16-21
Whether Achan could have successfully resisted the pain of a guilt stricken conscience is not known. Perhaps he could have, but God chose directly to bring his hidden sin to light. Sooner or later all unconfessed sin will be exposed if not in this life then at the judgment which will follow. Achan’s Sin Revealed (verses 16-18). When the day arrived for the exposure of Achan’s sin, the process of judgment began early in the morning. Slowly and steadily the identity of the sinner was determined. First, the tribe of Judah was singled out. What a shock that must have been to the leaders of that tribe who were already becoming somewhat influential among the tribes of Israel! Next, the family of Zarhah was identified. Zarah or Zerah was the son of Judah by Tamar and the twin brother of Pharez (Gen. 38:27-30). Then, the family of Zabdi was denoted. Zabdi was the grandfather of Achan. Finally, Achan was revealed as the one who was responsible for the army of Israel’s defeat in battle at the hands of Ai, a loss that included the death of thirty-six Israelite soldiers. The name Achan, which appears as Achar in 1 Chronicles 2:7, literally means “trouble.” Perhaps his mother had a difficult pregnancy
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and that was why he was so named. Regardless of the reason anna for his name, it became an unLust for Lust’s Sake (Joshua 7:1): What was witting prophecy of what he Achan going to do with the “Babylonish garwould become in his adult years. ment”? Where could he wear it? Where was Although Achan was called “the he going to spend the gold and silver? They were attractive but of little use to him. He troubler of Israel” in 1 Chronicles had to bury them in his tent and could not 2:7, it must be understood that he admire the garment or handle the gold and was not predestined or foreorsilver. He lusted for lust’s sake. dained to do what he did. Achan During the last days of World War II a soldier who was fighting in Germany spied a sinned because he chose to do so. Albrecht Durer painting which was hanging His sin was indeed an occasion of on the wall in a museum. He removed it much trouble for Israel, but each from its frame, rolled it up, took it with him individual sins of his own freewill and eventually brought it back with him to and volition, as can be seen from his home in Texas. He put it in a safe-deposit box where it remained for the next forty James 1:13-15. years. It was discovered and sent back to its A c h a n ’s Sin Confessed rightful owner when the man attempted to (verses 19-21). When confrontuse it for collateral in a loan agreement. He ed, Achan confessed that he was lusted for lust’s sake. guilty of the sin that had brought trouble to his fellow Israelites. At least he did not try to excuse or minimize his sin. Joshua told Achan that his confession would give glory to God. God would have been glorified more had Achan not committed his sin. If Achan had denied his guilt and lied about his sin, he would have made an already bad situation even worse. In his confession Achan mentioned the items he had anna stolen from the spoils of JeriThree Stolen Things (Joshua 7:21): A cho. There was “a goodly Baby“Babylonish garment” was a costly robe of lonish garment.” That garment Shinar. The plain of Shinar was famous for was undoubtedly an especially its gorgeous robes of brilliant and various distinctive piece of clothing. colors arranged in figured patterns. The colors were either woven in the material or The question that begs to be embroidered with a needle. The figures answered is, when and where probably were idolatrous figures which could Achan ever wear such a made it an accursed thing. It may have garment? The most satisfaction been the royal robe of the king of Jericho. he could get from such a garThe same word is used in Jonah 3:6 of the royal robe that the king of Nineveh laid ment would be to keep it neatly aside when he humbled himself before the folded and hidden securely in Lord. his tent. The gold and silver Two hundred shekels of silver at $.64 per could have been of more practishekel would be $128.00. A wedge of gold weighed 50 shekels. At $9.69 1/2 per cal use to Achan. However, shekel, its value was $484.75. Combined those were items that should values were $612.75 plus the costly “Babyhave been placed in the trealonish garment.” sury of the Lord. By keeping the
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The Sin of Achan / 45 gold and silver for himself, Achan, in effect, stole from the treasury of the Lord. It must be reiterated that Jericho in its entirety was devoted to God. Everything was to be destroyed except for what was placed in the treasury of the Lord. Saturday THE SINNER EXECUTED
Lesson 4 Joshua 7:22-26
To expose sin is not enough. Sin must also be addressed. Many times people acknowledge their sins, but they do not go any further. After Achan’s sin had been brought to light, there needed to be a proper disposition of it, which in this instance means that Achan had to die. Achan’s Sin Confirmed (verses 22, 23). Even though God had exposed Achan’s sin and Adam had made a full confession, Joshua sought indisputable confirmation of his sin. The Law of Moses required the collaborating testimony of at least two witnesses in order to convict anyone who was charged with an offense (Deut. 19:15). God’s exposure and Achan’s confession made for two witnesses; however, Joshua undoubtedly knew that Achan would have to be put to death. Therefore, he wanted to make sure that there was no room for any doubt whatsoever regarding his guilt. He sent men to search Achan’s tent, and they found the items which Achan had confessed he had stolen. Returning with the stolen goods, they “laid them out before the LORD” for all the people to see. Thus, that which was to have been devoted to God was presented to Him in a sense, but it was too late as far as Achan was concerned. What he had prized so highly when Jericho was being destroyed became a snare to him. What he had been so proud of became his shame. His great gain became an even greater loss, and any pleasure he had derived from the items he stole turned into inconsolable grief. Sin’s pleasures are fleeting at best. Implications of Achan’s Sin (verses 24, 25). The one who had brought trouble to Valley of Achor: Achor, `akor in the camp of Israel became totally engulfed Hebrew, means “to disturb, to trouble.” It is always used with with trouble of his own. Achan lost everythe word valley, thus indicates a thing (verse 24). He lost the items he had geographic location.This was stolen from God. He lost his livestock and all the site of Achan’s execution other possessions. He lost all his sons and and grave. Achan’s senseless and treacherous action brought daughters—and possibly his wife as well. He trouble and disturbed the camp lost his own life. Like a malignancy which of Israel.When Israel is cannot be controlled, the tentacles of sin conrestored, it is prophesied that tinue ever to spread further and reach ever this site will be a fruitful area deeper, contaminating everything that they that provides pasture for the flocks. At that time it will be contact. Achan’s family became involved in called “a door of hope” instead his sin by remaining quiet about it. If they of “trouble” (Hosea 2:14, 15). were not active participants, they evidently Word Study #5911. were at least passive accomplices.
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The place where judgment against Achan and his family was executed became known Stoned: the primary root sakal used here means “to be as the Valley of Achor. The words Achor and weighty or to throw stones” as Achan are from the same Hebrew root. Shimei did at David (2 Sam. Thus, Achor, like Achan, essentially means 16:6, 13).The form of the word “trouble.” As Achan had troubled the people used here means “to stone of God, so did God trouble him (verse 25). which involved the execution of the condemned.” Ahab had He had caused the Israelite army to lose a Naboth stoned through his battle, a tragedy compounded by the death own treachery to take his vineof thirty-six soldiers. Because close family yard. An ox that gored a perties extended far beyond one’s immediate son to death was to die by family in those days, the loss of those thirstoning.The Law upheld the stoning of one who worshiped ty-six men resulted in widespread grief. other gods. Achan and his famiThe Wages of Sin (verses 25, 26). The ly were executed by stoning penalty for sin is death. This is a consistent for taking that which had been principle that runs throughout the Scripforbidden by God. Stoning was tures in both the Old and New Testaments. the responsibility of the entire city (Lev. 24:14). Stoning was Achan lost his life because of his sin. Moregenerally set upon those guilty over, all his immediate family lost their of open spiritual or sexual lives, and all his possessions were deoffenses.Word Study #5619. stroyed. That was the penalty which was inflicted upon Achan and his family. In keeping with the Law of Moses, Achan and the rest of his family were stoned to death. Following their execution, their bodies were burned, along with their livestock and all their other possessions. The silver and gold that Achan had coveted so intensely was also subjected to the fires of judgment. Those metals survived the flames; however, the melted mass settled to the bottom of the heap of ashes. After the fire had burned all that could be consumed, the Israelites covered the residue with a pile of stones. With the wages of sin having been thus settled, the wrath of God against the nation of Israel was appeased. The site of Achan’s judgment, marked by the pile of stones, became known as the Valley of Achor, which literally means “the valley of trouble.” That pile of stones thus became the third memorial erected by the Israelites in Canaan (Joshua 4:1-9). Lesson 4 THE SIN OF ACHAN
Conclusion Joshua 7:1-26
Because of the sin of a single individual, the entire camp of Israel was adversely affected. In fact, the Israelites were doomed unless they corrected the problem. Therefore, the entire nation became involved in the exposure of Achan’s sin and in the execution of judgment. Achan’s entire family and all his possessions were destroyed as a vivid reminder of the horrible consequences of sin. A pile of stones marked the site where Achan was executed.
Lesson 5
For Sunday, December 29, 2002
Victory in Canaan Joshua 8:1—11:23 With the problem of Achan’s sin settled, God once again assumed His role as the supreme commander of the hosts of Israel. The divine strategy called for Joshua to continue driving a wedge between the northern and southern forces in Canaan, after which the Israelites would defeat the armies in the South and then finish the conquest of Canaan with a campaign in the North. The Israelites achieved victory in Canaan because they followed God as obedient soldiers. Monday
Lesson 5
THE STRATEGY AGAINST AI
Joshua 8:1-17
Ai had been the scene of an ignominious defeat for the army of Israel. Despite that shameful loss, however, the Israelites were to move against that city once again. In serving the Lord, each believer needs to learn that temporary setbacks should not be regarded as permanent defeats. The Commander’s Orders (verses 1, 2). When it came time for the Israelites to make their second attack on Ai, Joshua and his soldiers were more inclined to listen to God. First, He reassured them. They were not to fear another defeat, nor were they to be dismayed over their earlier loss. Moreover, God promised them that they would be victorious. As God had enabled the Israelites to destroy Jericho completely, so would He give them Ai. However, on this occasion, the Israelites could keep the spoils of Ai for themselves; only the people were to be destroyed. The divine strategy for the second attack on Ai consisted of two essential elements: Joshua was to use more soldiers than he did previously, and this time he was to set a trap for the men of Ai. Preparation for the Ambush (verses 3-8). Ai, located about twelve miles west of Jericho, was about fourteen or fifteen miles west of Gilgal, the site of national Israel’s headquarters at that time. Situated in the Jordan Valley, Gilgal was about eight hundred feet below sea level, while Ai was about twentyfive hundred feet above sea level. Thus, to march from Gilgal to Ai under darkness in full battle array was not an easy task. For the second attack on Ai, Joshua selected thirty thousand of his best troops, a tenfold increase over the number of soldiers involved in the earlier attempt to capture Ai. The divine strategy against Ai called for some of the Israelites to circle behind the city—that is, west of Ai—while the rest of them would attack from the east. 47
48 / Joshua 8:1—11:23 However, the attacking troops were to retreat quickly, setting up a scenario reminiscent of the first assault on Ai. Such a maneuver would draw the men of Ai from the city in pursuit of the fleeing Israelites, thus leaving the city defenseless. The rest of the Israelites were to capture Ai and start burning it as a signal to the retreating Israelites (verse 8). The Trap Set (verses 9-13). The soldiers whom Joshua had sent to seize Ai when its defenders pursued the retreating Israelites assumed their position west of the city. Beth-el was located about two or three miles northwest of Ai, and Joshua’s men were situated between Ai and Beth-el (verse 9). On the day prior to the battle, Joshua arose early and “numbered the people,” (verse 9) which means that he made certain that everything anna and everyone was ready for the Flank Attack (Joshua 8:14-18): Joshua used attack. Joshua and his troops a brilliant military maneuver on his second were accompanied by the elders attack of Ai. of Israel, underscoring how critThe army of Ai was over confident, havically important that battle was ing easily won the first scrimmage. They in the divine plan for Israel’s underestimated the ability of the Hebrew conquest of Canaan (verse 10). army and calculated that they were unorHaving dispatched five thouganized cowards. Joshua was going to use sand men to the west of Ai to lie that miscalculation to set a trap. Under the in ambush, Joshua positioned instructions of God, he planned a flank the rest of his troops on the attack. Joshua chose thirty thousand solnorth side of the city (verses 11, diers and five thousand were ordered to 12). He then spent the night in lay in ambush on the west side between the valley before Ai so the king Beth-el and Ai. Early the next morning, and his men would see the Joshua led the remaining twenty-five thouIsraelite soldiers immediately sand to attack the city on the north side. upon arising (verse 13). He pretended to be beaten by the army of The Plan Executed (versAi and retreated to the wilderness. The entire army of Ai pursued. The ambush es 14-17). The king of Ai and then went inside the city and set it afire. his soldiers fell into the trap The pursuing army turned back to their that had been set for them. Asburning city with Joshua’s army hot on suming that history was about their heels and the ambush advancing to repeat itself, the men of Ai from the other direction. They were caught went out to attack the Israelites in the middle and perished. in accordance with the plan of their own which they had devised (verse 14). Joshua and his men immediately retreated luring the defenders of Ai away from the city (verses 15, 16). Evidently, the king of Ai was anticipating a repeat attack by the Israelites. It appears that the men of Beth-el had allied themselves with the king of Ai (verse 17). Because all the soldiers of Ai and Beth-el were in hot pursuit of the fleeing Israelites, the city of Ai was left defenseless. The strategy worked perfectly. However, the difference was not due to better planning on the part of Joshua. The difference was that the Israelites had dealt with the problem of Achan’s sin. Human wisdom can never overcome the consequences of sin.
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Victory in Canaan / 49 Tuesday VICTORY OVER AI
Lesson 5 Joshua 8:18-35
The little city of Ai held great significance for the people of Israel. When the army of Israel was defeated by Ai’s troops, it was not a minor loss, and, when the Israelites defeated Ai, it was not a meaningless victory. In their experiences regarding Ai, the Israelites went from the depths of defeat and despair to the heights of victory and exultation. The Divine Order (verse 18). When the Israelites started retreating from Ai, Joshua evidently managed to ascend the north slope of the valley in which the men of Ai had first spotted him. From such a position, he would be visible to the soldiers that were lying in wait behind Ai. With the pursuing soldiers distracted by the retreating Israelites, Joshua would be able to signal his troops without alerting the enemy. When God gave the word to Joshua, he passed it on to his men. As the rod had been Moses’ emblem of divine authority (Ex. 17:9), so was the spear for Joshua. The Capture of Ai (verses 19-24). When Joshua signaled with his spear, the Israelites that were lying in wait rushed into Ai. Because all the soldiers were pursuing the other Israelites, there was no defense for the city. Immediately, the men started burning the buildings, which was a signal to their comrades that they had captured the city. When the soldiers from Ai realized what had happened, they tried to return to their city. However, they were unable to do so. The retreating Israelites stopped their retreat and turned on their pursuers. Since the men who had seized Ai met no resistance, they were able to turn their full attention to the army that was rushing toward them. Thus, the men of Ai were caught in the middle. The Israelites pursued their foes and killed all of them except for the king of Ai whom they captured and delivered to Joshua. Then they completed the destruction of the city. With the capture of Ai and the execution of all its inhabitants, the Israelites avenged themselves of the shameful defeat they had experienced a few days earlier. The Destruction of Ai (verses 25-29). Like Jericho, Ai was completely destroyed, and all the people were killed. Unlike Jericho, however, the spoils of Ai were taken by the Israelites. Ai itself was left a heap of rubble and ashes and was still a scene of utter desolation at the time the book of Joshua was written (verse 28). The king of Ai was subjected to a fate that was considered especially ignominious in that time—he was hanged on a tree until sundown. However, Joshua would not allow his body to continue hanging beyond sunset because the Law of Moses forbade such (Deut. 21:22, 23). The question is frequently raised, why did God permit, and even direct, such destruction as in the cases of Jericho, Ai and the other cities that the Israelites would later capture? The answer is that those inhabitants of Canaan were so deeply engrossed in moral and spiritual corruption that they deserved the fate that they received. Moreover, if the Israelites had to live among people who practiced such idolatry, they would be tempted to turn from the true God and embrace idols, a failing that occurred all too often even after Canaan had been conquered.
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Joshua 8:1—11:23
The Altar on Mount Ebal (verses 30-35). This passage is anna the account of the fulfillment of Celebration of Victory (Joshua 8:30, 31): the instructions given by Moses The defeat at Ai was devastating to the in Deuteronomy 27. Mount Ebal Israelites. After the outstanding victory over Jericho without a soldier lost, the and Mount Gerizim were in the small city of Ai had humiliated them. Their vicinity of Shechem about twensecond invasion of Ai was an overwhelmty-eight miles northwest of Giling success and the people of Israel were gal. Shechem held special signifonce again assured of God’s presence. icance for the Israelites because They had a victorious celebration. The victorious celebration was a religious service. that was where the patriarch Joshua built an altar of stone upon which Abraham erected his first altar was offered a burnt-offering and a peacein Canaan (Gen. 12:6, 7). All the offering. Then Joshua wrote on the stones a Israelites participated in their copy of the Law of Moses and read all the words of the Law before all the assembly reaffirmation of the Mosaic of Israel. They thanked God for the victory Covenant. An altar was erected and His blessings upon them. on Mount Ebal with the Law When George Washington was elected inscribed on the stones used to president of the United States, people went construct the altar. Six tribes immediately to the house of God where they were engaged in worship that lasted stood on one mountain, and six for two hours. They wanted God’s guidtribes stood on the opposite ance, blessings and protection on the new mountain. In the valley stood nation. the priests with the ark of the covenant. When the curses of the Law were read, the six tribes on Mount Ebal shouted, “Amen.” When the blessings of the Law were read, the six tribes on Mount Gerizim responded, “Amen.” When the reading was completed, all the Israelites shouted, “Amen.” (Deut. 27:9-26). The conditions of blessings are given in Deuteronomy 28.
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Wednesday THE GIBEONITES’ DECEPTION
Lesson 5 Joshua 9:1-27
If Joshua took Ai by guile, in an unguarded moment he found himself caught by the guile of the Gibeonite messengers. Failing once again to seek divine counsel, the Israelites were mentally ambushed by the Gibeonites. However, the Gibeonites were not totally absolved from their deception. They had obtained a treaty fraudulently, and they had to pay the consequences. The Gibeonites were allowed to live, but they were not free to do as they pleased. The Opposing Alliance (verses 1, 2). The expression this side Jordan referred to the area west of the Jordan River. The regions which were mentioned—the hills, the valleys and the coasts of the Mediterranean (“the great sea”)—covered Canaan in general. What those people heard was the inroad
Victory in Canaan / 51 that the Israelites had made into the heart of Canaan. That anna was what caused nations which Wilily Work (Joshua, 9:4): Gibeon was sitoften fought among themselves uated on a rocky elevation about six miles to band together against the northwest of Jerusalem where the modern Israelites. Such an alliance village of Eljib stands today. It was a large import city and the capital of the Hivites would have made a formidable (Joshua 10:2). force, but it nonetheless was no The Gibeonites were convinced that the match for the true God. Israelites would soon destroy their nation The Clever Ruse (verse 3and confiscate their land. They rationalized 13). The city of Gibeon was that their only hope was an alliance with the nation of Israel. Because such an located about eight miles southalliance was forbidden by God (Ex. 23:32; west of Ai and about seventeen 34:12), they resorted to wilily work. The or eighteen miles southwest of Hebrew word for wilily is ormah and means Gilgal, the site of the Israelites’ “trickery, crafty or subtle diplomacy.” base camp. Recognizing that In their deceitfulness, the Gibeonites Joshua and the Israelites were claimed to come from a far country and had no ties with the people of Canaan. driving west, the Gibeonites They pretended to be driven by religious concluded that they would soon motives in seeking alliance with God’s have to do battle with the conpeople (Joshua 9:9). They knew their real querors of Jericho and Ai. Thereidentity would be discovered, but if they fore, they devised a plan to could first get Joshua to make a covenant with them, he would not break it. God deceive the Israelites, hoping demanded His people to keep their that they would agree to make a covenants regardless of circumstances. treaty with them. The Gibeonites correctly assumed that the Israelites would not enter into a pact with anyone living in the central part of Canaan. Thus, they had to make it appear as if they lived a considerable distance from Gilgal. The effectiveness of the ruse used to deceive the Israelites was enhanced by the Gibeonites’ careful attention to detail—well-worn shoes and clothing, moldy bread and cracked wineskins. The Unwise Treaty (verses 14, 15). Instead of seeking counsel from God, Joshua and the other leaders of Israel accepted the Gibeonites’ story at face value. Those elders certainly knew that they were not to make any treaties with any of the people of Canaan (Deut. 7:2), but there was no reason—so they assumed—why they should not come to terms with people who seemingly lived so far away. The details of that covenant were not given, but according to Joshua 10:6, it apparently provided for mutual protection as well as assurance that the Israelites would not destroy the Gibeonites. The Deception Exposed (verses 16-21). Evidently, the Israelites had contact with some of their neighbors because that is how they learned that the Gibeonites had deceived them (verse 16). Joshua and some of the other leaders of Israel went to Gibeon and their allied cities and confronted the liars (verse 17). Joshua seemingly had taken with him a company of soldiers, enough to have defeated the Gibeonites and their allies, but the elders of Israel felt they needed to honor the covenant to which they had agreed despite
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the despicable circumstances under which it had been made (verses 18, 19). The Gibeonites would be allowed to live, but they would not continue to live as free men. From that time on the Gibeonites became the most menial servants at the Tabernacle—and later at the Temple—as they became “hewers of wood and drawers of water” (verses 20, 21). Thus, their earlier acknowledgment, “We are thy servants” (verse 8) became a permanent reality. The Gibeonites Punished (verses 22-27). This passage provides additional detail on what was briefly stated in verse 21. The punishment meted to the Gibeonites for their deceitful ploy was perpetual servitude. The cities of Gibeon included in addition to Gibeon, Chephirah, Beeroth and Kirjathjearim (verse 17). Undoubtedly, the inhabitants of all those cities were included in the punishment which was decreed by Joshua. The Gibeonites were aware that Moses had preceded Joshua as the leader of Israel and that the true God had promised to give Canaan to the Israelites and destroy all the inhabitants of Canaan (verse 24). Apparently, the Gibeonites concluded that living as bondmen was preferable to being destroyed. Thursday THE GIBEONITES DEFENDED
Lesson 5 Joshua 10:1-21
The treaty with the Gibeonites presented a problem for the Israelites, but that problem became an opportunity for a dramatic victory by the Israelites over a powerful alliance of Canaanite forces. God was not pleased with the Gibeonites’ deceit nor the Israelites’ failure to seek His counsel. However, He used human instrumentality—and even overcame human failings—to accomplish His purposes. The Threat Against the Gibeonites (verses 1-5). Jerusalem was located about six miles southeast of Gibeon and approximately ten miles south of Ai. The term Adoni-zedec was most likely the title by which the king of Jerusalem was known. The fact that the Israelites had utterly destroyed both Jericho and Ai and had made a treaty with the cities allied with Gibeon was unsettling news to Adoni-zedec. Consequently, he called upon his allies to join in a campaign to punish the Gibeonites for having made peace with the Israelites. The kings whom Adoni-zedec called upon to join him were the rulers of Hebron, an important city in southern Canaan; Jarmuth, located northwest of Hebron and southwest of Jerusalem; Lachish, situated southwest of Jarmuth and west of Hebron and Eglon, located west of Lachish and farther west of Hebron. Those kings and their armies would constitute a southern confederacy against the Israelites, but their first objective was to deal with the Gibeonites for the treaty they made with the Israelites (verse 5). The Gibeonites’ Request for Assistance (verses 6, 7). When confronted with the powerful force led by Adoni-zedec, the Gibeonites sent an urgent message to Joshua requesting the Israelites’ help against Adoni-zedec and his allies. As noted previously in the comments on Joshua 5:1 (Lesson 2), the term Amorites referred to the inhabitants of the hills and mountains. The fact
Victory in Canaan / 53 that Joshua and his men “ascended from Gilgal” (verse 7) anna underscores the considerable Scientific and Biblical Facts (Joshua difference in elevation between 10:13): It is a scientific fact that the earth Gilgal and Gibeon. has three motions; it spins like a top, travThe Victory for Israel els around the sun and moves through the (verses 8-15). Having received Milky Way with the rest of the solar systhe Gibeonites’ request and tem. The going down and rising of the sun daily is merely man’s expression. As the divine confirmation to respond, earth rotates around the sun, it comes up in Joshua and his men made the east and goes down in the west. another forced march westward Joshua was fighting a most important batby night. When the battle was tle which would give him the whole area of joined, God intervened on behalf southern Canaan. The sun was setting over of the Israelites, resulting in “a Gibeon, and Joshua needed more daylight great slaughter” of the forces of to win the victory, else the enemy would retreat to their walled cities. He asked God Adoni-zedec and his allies. The for the sun to remain where it was until the casualties were inflicted natubattle was won. God who created the earth rally and supernaturally, with and set it in motion caused it to stop rotatthe greater number of fatalities ing. The sun remained over Gibeon for a caused by great hailstones full day, and the battle was won. (verse 11). By God’s direction another miracle occurred. Joshua commanded the sun and moon to stand still. Verse 13 states, “And the sun stood still, and the moon stayed.” Critics have scoffed at this account, saying that Joshua should have ordered the earth to stand still. However, since the sun itself constantly rotates on its own axis and the universe revolves around the sun, the cessation of movement by the Makkedah: this word, prosun stopped the entire universe. Joshua nounced Ma-ke´da, is found might not have understood the scientific nine times, all in the book of rationale for his order, but he spoke correctJoshua. It comes from the ly nonetheless. Truly, that was a unique day, Hebrew root sovel that means not only for the people of Israel, but for all “a sheep raiser or sheep dealmankind as well (verse 14). The events of er.” The root is translated that memorable event were recorded in the sheepmaster in 2 Kings 3:4, and as herdmen in Amos 1:1. book of Jasher (verse 13), which appears to Makkedah has the sense of have been an ongoing, cumulative chronicle herding sheep or of the sheepof heroic events and people in Israelite hisfold itself. Makkedah was a tory (2 Sam. 1:18). Jasher literally means royal city of the Canaanites “upright.” The quote from Jasher cited by located in the Shephelah or low the author of Joshua extends from the midcountry of Judah along the maritime plain.The ancient city dle of verse 13 through verse 15. The return stood on a three leveled ledge of Joshua and his men to Gilgal, although built in front of a quarry with mentioned in verse 15, did not occur until several large caves dug into the after they had disposed of the five Amorite sandstone. One of these caves kings and their armies and had destroyed is associated with the death all their cities (verses 42, 43). and burial of the five Amorite The Slaughter of the Amorites (verses kings.Word Study #4719. 16-21). Realizing that the battle was lost,
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the five Amorite kings fled from Gibeon southwest to Makkedah, a distance of about sixteen miles (verse 16). At Makkedah, Adoni-zedec and his four cohorts hid themselves in a cave. Upon learning that, Joshua sealed the cave and set a guard over it (verses 17, 18). He apparently established a temporary camp at Makkedah where he and some of his soldiers remained while the rest of the Israelites pursued the Amorite armies until they were all destroyed (verses 19, 20). Although the armies had been defeated, many of the cities were not destroyed until later. When the victorious Israelites returned to Joshua at Maddekah, the southern part of Canaan had essentially been subdued (verse 21). While several cities, especially in southwestern Canaan, remained to be destroyed, the ability of the southern confederacy to resist the Israelites successfully had been crushed. Friday VICTORY OVER THE SOUTHERN CONFEDERACY
Lesson 5 Joshua 10:22-43
Victory in the southern part of Canaan was a definite reality. Some loose ends needed to be tied up, however. The five Amorite kings needed to be executed, and the remaining cities needed to be destroyed. Joshua’s southern campaign would be an overwhelming success for the nation of Israel. The Amorite Kings Executed (verses 22-27). After the Israelite soldiers returned to Joshua’s camp at Makkedah, Joshua brought the Amorite kings out of the cave in which they had been imprisoned (verses 22, 23). He assembled the Israelite troops and then brought before them the Amorite kings. Next, he forced those kings to prostrate themselves before the Israelite soldiers after which he had his subordinate commanders to walk by the humiliated kings and place their feet on their necks (verses 24, 25). In addition to the humiliation inflicted upon those Amorite kings who had ruled over Jerusalem, Hebron, Jarmuth, Lachish and Eglon, that act also demonstrated the complete dominion which the Israelites had over all the people in southern Canaan. Then those kings were executed, after which their bodies were strung up on trees until sunset (verse 26). In keeping with the Law of Moses, Joshua would not allow those carcasses to continue hanging beyond sundown. Therefore, he had them removed from the trees and entombed in the cave where they had fled for safety (verse 27). Having defied the true God all their lives, the Amorite kings found the place which they thought would have been their shelter to become their prison first and then their grave. The Southern Campaign Completed (verses 28-39). With the Amorite kings executed, Joshua turned his attention to the completion of his campaign in the southern part of Canaan. He first destroyed the city of Makkedah, near which he had made his base of operations, then he proceeded to Libnah, which was about seven or eight miles to the southwest (verses 28-30). From Libnah, the Israelites went ten miles south to Lachish. Although the king of Lachish was one of the five kings executed by Joshua,
Victory in Canaan / 55 the Israelites had not yet attacked the city. Joshua and his men defeated not only the army of Lachish but also that of Gezer which had come to assist Lachish (verses 31-33). Since Gezer was situated about twenty miles north of Lachish, such a quick response by Horam, the king of Gezer, indicates that his army was already in the vicinity of Lachish, possibly because Horam was planning to intercept the Israelites with a preemptive strike. From Lachish, the Israelites went to Eglon, which was about seven or eight miles to the southwest (verses 34, 35). Eglon’s king had already been killed, and the city quickly fell to the Israelites. From Eglon, Joshua led his men eastward for about twenty-two miles to Hebron (verses 36, 37), and then on to Debir, which was back to the southwest about fourteen miles (verses 38, 39). Hebron was the leading city in southern Canaan, as was indicated by these facts: (1) the executed king had already been replaced and (2) there were other cities associated with Hebron (verse 39). All the South Subdued (verses 40-43). This passage gives the geographic sweep of the extent of the Israelites’ campaign in the southern part of Canaan. The boundaries are specified in verse 41. Kadesh-barnea, eighty miles southwest of Hebron, was considered the southernmost limit of Canaan. Gaza, near the Mediterranean Sea, marked the southwest corner of Canaan, and Gibeon, about six miles northwest of Jerusalem, was where the Israelites began their southern campaign. The reference to “the country of Goshen” in verse 41 was a designation for the southern part of Canaan that merges into the Sinai Peninsula. When Joshua led his men back to Gilgal, the nation of Israel was the undisputed master of southern Canaan. Saturday VICTORY OVER THE NORTHERN CONFEDERACY
Lesson 5 Joshua 11:1-23
With southern Canaan securely in Israelite hands, Jabin, the king of the strongly fortified northern city of Hazor, organized a new confederacy against the Israelites. God assured Joshua, however, that He would give Israel victory in the North as He had done in the South. Victory at the Waters of Merom (verses 1-9). Jabin, king of Hazor, organized a powerful confederacy of northern forces against the forces of Israel. Hazor was a large city situated about seven or eight miles northeast of the Sea of Galilee. The area included in Jabin’s coalition covered a significant area, extending westward to the Mediterranean Sea, southward to the region occupied by the Jebusites and northward to the vicinity of Mount Hermon. The expression waters of Merom referred to a level area in the upper Jordan Valley. About ten miles north of the Sea of Galilee is the Lake of Merom. The terrain in that region was conducive to the use of war chariots. Evidently, Joshua was leading his men toward the battle site from their base camp at Gilgal, a distance of approximately eighty-five miles, when God gave him the
56 / Joshua 8:1—11:23 assurance and instructions recorded in Waters of Merom: this word is verse 6. The Israelites made a surprise pronounced may-rome´ and attack—probably following another all-night means “height or high place.” It march which would have enabled them to was in a district near the headwaters of the Jordan River, arrive sooner than they would have been northwest of the Sea of Galilee expected—on the assembled foe and won a near the city of Safad. During decisive victory (verses 7, 8). In addition to Bible times, the waters of killing all the enemy troops and burning Merom formed a lake. Abundant their chariots, the Israelites “houghed” their water in this locality was provided by a spring which flowed horses by severing their thigh muscles, down to the Sea of Galilee. emphasizing that the Israelites were to During the time of judges, Debdepend upon God, not horses and chariots orah fought here against Jabin for protection (Psalm 20:7). who used a number of iron Victory over the Northern Cities (verschariots marking the start of the iron age and the end of the es 10-14). As the most powerful of all the bronze age.Word Study #4792. northern cities, Hazor was regarded as the head of the confederacy. Therefore, after his victory at Merom, Joshua attacked Hazor first (verses 10, 11) and then proceeded methodically to move against the other cities in the north as he had done in the south (verse 12). Although the Israelites killed all the people, civilians as well as soldiers, they did not destroy any of the cities in the north other than Hazor (verse 13). God also permitted the Israelites to take the spoils of war from all the cities that they had captured, a practice that had been generally granted to the Israelites following the destruction of Jericho (verse 14). Israel’s Victories Summarized (verses 15-19). The summary given in this passage includes the victories won by Israel in both southern and northern Canaan. The human author of this book Hough: the primary root akar was careful to emphasize Joshua’s obedimeans “to pluck up by the ence to God and the instructions given him roots.” More specifically, in this by Moses (verse 15). The scope of Israel’s passage it means “to hamstring victories was from Goshen on the border of or hock an animal.” This is the joint that bends backward in Egypt (verse 16) to Mount Hermon in the the hind leg of a horse. It cornorth (verse 17). The time required for responds to the human ankle. those accomplishments was said to have To hough their horses means “to been “a long time” (verse 18). Most comdisable them by cutting the tendons in the hock.” This was mentaries estimate the time consumed by done by Joshua against the the forces of Israel in conquering Canaan to Canaanites and years later by have been five years or so. Verse 19 sugDavid against the horses of gests that if any of the Canaanite people Hadadezer, King of Zobah (2 Sam. 8:4).This was a cruel prachad acknowledged the true God, as did the tice that was justified by the Gibeonites (Joshua 9:24), they could have military to disable the enemy been spared. cavalry, making it easier to Victory over the Anakims (verses 20pluck up the enemy.Word Study #6131. 23). The Anakims were a race of exceptionally large and strong people—giants—who
Victory in Canaan / 57
Hazor: the Hebrew Hatzor means “a village or enclosed place.” The city was fourteen miles due north of the Sea of Galilee. It dates back some forty-five hundred years. It was at the time of Joshua the largest city in the country with a population of at least forty thousand. Excavations have uncovered Canaanite houses dating to the thirteenth century B.C.These houses show signs of fire and violent destruction which fit the narrative of Joshua. It is one of few Canaanite villages mentioned in the writings of Egypt and Mesopotamia.Word Study #2674.
Manna Anakims (Joshua 11:21): The Anakims were the ones that the Israelites so greatly feared forty years earlier when the spies told them about their existence. The first time the people of Israel came to the border of Canaan twelve spies were sent to view the land. They returned to report that the Anakims who were giants lived there, and they were as grasshoppers in their sight. Ten of the spies convinced the people of Israel that they could not conquer the land because of the giants. The entire congregation grumbled, lost faith, blamed Moses and wanted to return to Egypt. They considered it hopeless to fight the giants because they were so big. Their fears were unfounded because when the Israelites fought the Anakims under the leadership of Joshua, the giants were easily defeated. The Anakims and their cities were utterly destroyed, and there was not one Anakim left in Canaan.
inhabited southern Canaan, especially in the vicinity of Hebron (Num. 13:22, 33). The writer of Joshua was guided by the Holy Spirit to mention the Anakims specifically because they were the ones who struck such terror in the hearts of the spies that Moses had sent to survey the land of Canaan before the Israelites were subjected to their wilderness wanderings (Num. 13:32, 33). However, the Anakims who lived along the Mediterranean coast in the region that had belonged to the Philistines—the cities of Gaza, Gath and Ashdod—managed to escape. The giant Goliath whom David killed was from Gath (1 Sam. 17:4). Lesson 5 VICTORY IN CANAAN
Conclusion Joshua 8:1—11:23
Joshua 11:23 provides a concise summary for this lesson and a preview of what was to follow. Under Joshua, the Israelites conquered the entire land of Canaan. Then the land was divided among the twelve tribes of Israel. Finally, “the land rested from war.” Although victory in Canaan was achieved through remarkable human endeavors, the Israelites could not have been successful had God not been with them. That was a lesson that the people of Israel would always need to remember.
Lesson 6
For Sunday, January 5, 2003
Division of the Land Joshua 12:1—22:34 The record of the division of the land among the tribes of Israel is not as exciting as that of the conquest of Canaan; however, it is equally as important. God intended not only for the Israelites to destroy the inhabitants of Canaan but to occupy the Promised Land as well. Two and a half tribes received an inheritance east of the Jordan River and the rest of the Israelites settled west of Jordan River. The Levites received no land, but they were given forty-eight cities, some located on each side of the Jordan River. Monday
Lesson 6
THE LAND TO BE POSSESSED
Joshua 12:1—13:33
Chapter 12 is a summary of the preceding chapters, providing a recapitulation of the conquests of the Israelites including a list of the thirty-one Canaanite rulers whom they defeated. Beginning with chapter 13 and continuing through chapter 22 is a new section of Joshua which gives a detailed account of the settlement of Canaan by the Israelites. What God had given needed to be possessed, and the possession of the Promised Land needed to occur as expeditiously as possible. The Inhabitants Defeated (12:1-24). Verses 1 through 6 describe the area east of the Jordan River that was settled by the tribes of Reuben and Gad and the half tribe of Manasseh. The people who occupied that region were defeated by the Israelites before Moses died (Deut. 3:1-20). The Arnon River in the south and Mount Hermon in the north were the boundaries of the land to be settled by the Israelites east of the Jordan River. Verses 7 through 24 summarize the kings and cities west of the Jordan River which were defeated by the Israelites under the leadership of Joshua. The list is in the order in which those cities were conquered, starting with Jericho and Ai (verse 9), then giving the southern confederacy (verses 10-17) and concluding with the northern coalition (verses 18-24). The geographic scope of the land settled by the Israelites west of Jordan extended from Baalgad in the north on the border of Lebanon to Mount Halak in the south near Seir which was part of Edom. Much Land To Be Possessed (13:1-14). How old Joshua was when God addressed him on this occasion is not known, but he was probably approach58
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Manna Old and Stricken (Joshua 13:1): The good do not always die young. Joshua lived to be one hundred ten years old (Joshua 24:29). He had been with his people ever since they came out of Egypt. He served them faithfully and had been a courageous leader ever since the death of Moses. According to Joshua 13:1, he “was old and stricken in years.” He would live about ten more years. God still had an assignment for him. The land was to be divided and more land was to be conquered. He and Caleb grew older but did not grow old. Like Caleb, Joshua was still strong, alert and active. Caleb was forty when he went with the spies into Canaan. When he was eighty-five, he said he was as strong, healthy and active as when he was forty (Joshua 14:10, 11). Joshua was old but did not realize it. God had to tell him. The best way to grow older is to do so without realizing it.
Those eastern tribes failed to drive out all of the inhabitants of their lands, however (verse 13). Verse 14 mentions the inheritance for the tribe of Levi which was the portion of the sacrifices that was to be given to the priests. Other Scriptures will stipulate that the Levites were to be given cities scattered throughout the land. The Inheritance of the Eastern Tribes (13:15-33). The southernmost allotment to the eastern tribes was to Reuben (verses 1523). That assignment mostly was east of the Dead Sea. The Moabites, descendants of Lot, originally settled that area, but they had been driven out by the Amorites who in turn were defeated by the Israelites before Moses’ death (Num. 21:25, 26). In one of the battles waged by the Israelites against the inhabi-
ing the age of ninety. Even though the Israelites were not in control of all of Canaan— especially along the Mediterranean coast in the southwest and northwest (verses 2-6)— Joshua needed to begin the process of assigning land allotments to the various tribes. God promised to drive out the Canaanite inhabitants as the Israelites settled the land (verse 6). In verse 7 God reiterated that the area to be assigned was the land west of the Jordan River, and the recipients of those assignments were to be the nine tribes and the half tribe of Manasseh. Verses 8 through 12 reiterate that Reuben, Gad and the half tribe of Manasseh received allotments east of the Jordan River.
Manna Balaam’s Death (Joshua 13:22): After wandering in the wilderness for thirty-eight years (Deut. 2:14), the Israelites came to the plains of Moab and occupied all the Transjordan north of the Arnon River. When King Balak of Moab saw what had become of Sihon’s Amorites, he panicked at the sight of the Israelites encamped in the plains of Moab. He sent for the diviner Balaam to curse the people of Israel, but God would not allow him to do so. Balaam had another plan, fraternize with the enemy. It worked. The Israelites fell into sin with the Moabite and Midianite women and worshiped their gods causing God to withdraw His blessings. King Balak probably gave Balaam his reward, but had a short time to enjoy it. A portion of the inheritance of the tribe of Reuben was the kingdom of Sihon, king of the Amorites. In taking the land, the children of Israel slew Balaam.
60 / Joshua 12:1—22:34 tants east of the Jordan River, Balaam, the renegade prophet was killed (verse 22; Num. 31:8). North of Reuben was the allotment given to Gad (verses 24-28). That assignment stretched eastward from the Jordan River between the Dead Sea and the Sea of Galilee (“sea of Chinnereth”). Much of that region lay in the southern part of Gilead. The original inhabitants of that land were the Ammonites, also descendants of Lot, but they, like their brethren the Moabites, had also been expelled by the Amorites. The half tribe of Manasseh had the northernmost allotment, which was generally to the east and northeast of the Sea of Galilee in what was known as the northern part of Gilead (verses 29-31). Inheritance: the word inheritance in its usual sense means “something inherited; one’s heritage or possession; it is that which is passed on from father to son” (Gen. 31:14). One possessed it by benefit of ancient or family right and thus it belonged to them permanently.This is why Naboth could not sell his vineyard (1 Kings 21:3).This is especially true concerning God’s chosen heritage among His chosen people—both Israel and the New Testament church. Word Study #5159.
Tuesday THE INHERITANCE FOR JUDAH
Lesson 6 Joshua 14:1—15:64
When the process began of assigning tribal allotments west of the Jordan River, the tribe of Judah was considered first, a reflection of the relative size and influence of that tribe. Caleb, the patriarch of that tribe, was given special consideration because of his faithfulness to God over forty years earlier. Inheritances Determined by Lot (14:1-5). The tribal divisions of Canaan were made under the direct supervision of Joshua and Eleazar, the high priest, working with the head of each of the nine and a half tribes (verse 1). The distributions were made by lot, which means that God made the actual selection in consideration of the respective needs of each tribe (verse 2; Num. 33:54; Prov. 16:33). Once again the fact that the Levites would not receive a tribal allotment was mentioned (Joshua 14:3). However, the total number of tribes receiving an inheritance of land remained at twelve because the descendants of Joseph were divided into two tribes, Manasseh and Ephraim (verse 4). Although one might conclude from verse 5 that the division of the land was done quickly, that was not the case. At least a few months were probably required to make all the allotments. Caleb’s Inheritance (14:6-15; 15:13-19). Apparently, Caleb was permitted to choose his portion (“lot”) before any land assignments were made. The reason for that special privilege was because Caleb, who along with Joshua was one of the twelve spies sent by Moses to survey the Promised Land, gave a great demonstration of faith by insisting that God would have given the
Division of the Land / 61 land to the Israelites when they first came Mountain: the Hebrew word har to the border of Canaan (Num. 14:6-9). is used of a mountain or range Accompanied by the elders of Judah, whose of hills. In the Old Testament presence indicated that they were fully supmountains are used figuratively. portive of their patriarch, Caleb reminded The Bible speaks of the “LORD” as being greater than the Joshua of the promise that God had made to mountains because He is their him forty-five years earlier. With his confiCreator, He weighs them and dence in God still strong, Caleb asked for can break them down (Psalm “this mountain” (Joshua 14:12), a reference 65:6).The mountains are used to Hebron and its environs. Even though the as a symbol of power.The Lord came near His people by His Anakims, the race of giants who had forchoice of certain mountains for merly inhabited Hebron, had been defeated, worship and revelation such as they apparently had resumed control of that Horeb, Sinai and Zion.The region. Caleb led his men in defeating the earthly Zion stands as a symbol of the heavenly Jerusalem Anakims once again, ably assisted in that (Heb. 12:22). Zion will be exaltendeavor by his nephew Othniel, who later ed when the “LORD” rules. became Caleb’s son-in-law, and, due to his Word Study #2022. bravery and skill as a military leader, one of Israel’s judges (Joshua 15:14-17; Judges 3:9-11). J u d a h ’s Inheritance (15:1-12, 20-63). Because Caleb had asked for Hebron as his portion, the tribe of Judah was allotted the southern part of Canaan. Judah received a large area—part of which was later assigned to Simeon—which essentially extended from the western edge of the Dead Sea to the Mediterranean coast. Among the important cities included in Judah’s portion were Hebron, Beer-sheba, Kadesh-barnea, Gaza, Ashkelon and Ashdod. The reference in verse 47 to the river of Egypt does not speak of the Nile River but of a small river in the northern part of the Sinai Peninsula which was regarded as the dividing line between Egypt and Canaan. The great sea, also mentioned in verse 47, was a reference to the Mediterranean Sea. Another important place in Judah, although not mentioned in this passage, was Bethlehem. A perennial problem for the people of Judah was the continuing presence of the Philistines in the region of Gaza, Ashkelon and Ashdod, an area known today as the Gaza Strip which is a thorn in the flesh for modern Israel because of the Palestinians. The Jebusite Problem (15:63). The Jebusites lived in and around what later came to be known as Jerusalem. Part of that region fell to Judah, and the remainder fell to Benjamin. Most Bible scholars believe that the city of Jerusalem, while near the border of Judah and Benjamin, was actually part of Benjamin’s allotment (Joshua 18:28). However, because many of the Jebusites lived in Judah’s territory, they were a problem for Judah as well as Benjamin. Jerusalem was situated in a rugged, mountainous setting. Repeated efforts were made to capture it, but the Israelites were not successful in doing so until the time of David when the Jebusites were finally defeated. Jerusalem then became the capital of Israel and later the site of the Temple.
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Wednesday THE INHERITANCE FOR EPHRAIM AND MANASSEH
Lesson 6 Joshua 16:1—17:18
With the assignment for Judah settled, the next order of business was to determine the allotments for Ephraim and the half tribe of Manasseh, tribes which maintained an especially close relationship. As Judah became the most powerful tribe in the South, so did Ephraim in the North. Ephraim’s Inheritance (16:1-10). In Lot: the primary meaning is to be many respects, the tribe of Ephraim rough as stone. By metonymy, received the most desirable of all the tribal where the name of one thing is allotments. The ideal climate, fertile soil used in place of another associand pleasant topography of that region were ated with it, it came to be used especially conducive to such pastoral purfor lot because small stones were being used for the pursuits as farming and livestock grazing. pose of casting lots.This refers Ephraim’s eastern boundary was the Jordan to stones or pebbles that were River. The southern border ran along a line thrown or dropped in a certain running from Jericho to Beth-el, to Gezer way in order to make a choice. A person’s life or their reward and westward to the Mediterranean Sea. may be known as their lot.The The northwestern and northern boundaries lot is said to come up, out, were not as well-defined because Ephraim upon or for a person.The Bible and the half tribe of Manasseh shared those does not explain how the castborders (verse 9). As the tribe of Judah ing of lots was performed. It was in some way connected essentially absorbed the tribe of Simeon in with Urim and Thummim, but the South, so it was with Ephraim and the even here it is not clear.This half tribe of Manasseh in the North. was how the Promised Land Ephraim’s inheritance in Canaan reflected was divided, and the scapegoat was chosen (Lev. 16:8-10). its numerical strength and the critical Word Study #1486. future role it would play in regard to the other northern tribes, especially Manasseh. Unfortunately, the Ephraimites failed to drive out all the Canaanites from the region of Gezer. Seemingly, the Ephraimites intentionally allowed the Canaanites to continue living in Gezer since they made them pay tribute (verse 10). Manasseh’s Inheritance (17:1-13). The statement in verse 1, “There was also a lot for the tribe of Manasseh,” underscores the fact that the half tribe of Manasseh that did not settle east of the Jordan River was entitled to an inheritance west of the river. The assignment of land to family heads, described in verse 2, was likely the method used to divide each of the tribal allotments. It is mentioned here because some assignments were made to families who did not have a male chief. Normally inheritances and lineages were determined patriarchally among the Israelites, but Moses made an exception for families who had no sons (verses 3, 4; Num. 27:1-11). Manasseh’s tribal allotment generally was located just north of Ephraim’s inheritance. Although the children of Manasseh received choice locations, they, like
Divisoin of the Land / 63 their brethren in Ephraim, did not drive out the Canaanites. At anna times they were unable to do so Canaanite Problem (Joshua 17:12, 13): The (Joshua 17:12), and, when they tribe of Manasseh failed God by not decould have defeated the Canaanstroying all the Canaanites, which would ites, they allowed them to pay later bring reproach upon them. The phrase could not in verse 12 actually means tribute and continue living in “did not.” There were so many of the the land (verse 13). The continuCanaanites that they took their eyes off ing presence of such wicked, God and looked through the eyes of men idolatrous people was not pleasat the great number of Canaanites and ing to God nor was it good for their iron-plated chariots. This shows distrust and lack of reliance upon God and His people. His promises, the only grounds of success. The Tribes’ Complaint As Manasseh grew stronger, the tribe (17:14-18). The children of levied taxes on the Canaanites, thinking Ephraim and Manasseh comthis would justify their not destroying plained to Joshua about their them. The presence of the Canaanites grew inheritance, insisting it was too into a big problem for Manasseh. They influenced the Israelites with their sins and small for such “a great people” deities. The tribe of Manasseh was the first (verse 14). As is true of many of the Israelites to worship the gods of the complaints, what they said was Canaanites. not true. The descendants of Joseph received two portions, not one. What they left unsaid also had a great bearing on the matter, which was that they would have had much more room for their own people if they had driven out the Canaanites. Although Joshua himself was an Ephraimite, he was not impressed with the complaint of his brethren, telling them to move into the forests if they needed more living space (verse 15). In response to the whining about the superior force of the Canaanites due to their “chariots of iron,” Joshua assured the men of Ephraim and Manasseh that they could defeat their enemy if they really wanted to (verses 16-18).
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Thursday THE INHERITANCE FOR BENJAMIN AND OTHER MATTERS
Lesson 6 Joshua 18:1-28
Although seven tribes had not yet received their inheritance, they seemed reluctant to pursue the matter. Perhaps they had become too comfortable living at Gilgal. Choosing not to wait any longer, Joshua moved the Tabernacle to Shiloh, an action that indicated that it was time for all the Israelites to break camp and leave Gilgal. The Tabernacle Relocated (verse 1). Although the Tabernacle was a tent and was especially designed to be moved from place to place, Shiloh became its permanent home. The word Shiloh is from the same Hebrew root as shalom, which means “peace.” The relocation of the Tabernacle to Shiloh underscored the fact that the land was at peace or “was subdued.” As a place
64 / Joshua 12:1—22:34 that was readily accessible to all the Israelites, Shiloh was anna where God had chosen for His Tabernacle of Shiloh (Joshua 18:1): The name to dwell (Deut. 12:10-14). Tabernacle was set up in Gilgal during the For the next three centuries, conquest of Canaan. the Tabernacle would rest at After the land was conquered, the TaberShiloh. On occasions the ark of nacle was moved inside Canaan to Shiloh. the covenant was removed and Shiloh was a town in Ephraim about eight miles north of Beth-el and a few miles carried before the Israelites in south of Shechem. This is the first sight of battle, but it was always rethe Tabernacle inside Canaan, and it turned to Shiloh. Because the remained there during the period of the Tabernacle became a permajudges. It was here the Israelites assembled nent fixture, it was sometimes at the close of five years of war in Canaan. referred to as the Temple even It was here Samuel’s mother prayed for a though it was still a tent (1 male child. When Samuel was born and grew into a young lad, it was here his Sam. 3:1-4). mother took him to serve God. From this Instructions for the Other location the ark was captured by the Tribes (verses 2-10). With the Philistines. Evidently, Shiloh was deTabernacle removed from Gilstroyed by the Philistines when they capgal and settled permanently in tured the ark. (See Psalm 78:60-67; JeremiShiloh, the remaining seven ah 7:12-14; 26:6-9.) tribes needed to receive their inheritance. Chiding them for their lack of initiative, Joshua told each tribe to select three men. Those twenty-one men were to travel throughout the regions that had not been settled and make appropriate notes (verses 2-4). Then, they were to divide the remaining land into seven portions, after which lots would be cast to make the final assignments (verses 5, 6). The Levites and the tribes which had settled east of the Jordan River were not to be considered in the final disposition of the land (verse 7). After the committee of twenty-one had completed its survey and divided the land into seven portions, they reported back to Joshua who then cast the lots and made the allotments (verses 8-10). Since none of the tribes knew which allotment it would receive, it is probable that the divisions were made as equally as possible. Those seven tribes—Asher, Benjamin, Dan, Issachar, Naphtali, Simeon and Zebulun—were probably fairly equal in size. Benjamin’s Inheritance (verses 11-28). The land assigned to Benjamin was bordered on the south by Judah and on the north by Ephraim. It was bounded on the east by the Jordan River and extended west to the region of the Gibeonites. The relatively small area allotted to Benjamin reflected the size of that tribe. Despite its size, however, Benjamin was an influential tribe. That was due in part because of its central location among all the tribes of Israel and also because of the fact that Jerusalem, which later became the capital of Israel and the site of the Temple, lay in Benjamin’s inheritance. Moreover, the Benjamite soldiers distinguished themselves by their bravery and competence. Saul, the first king of Israel and a highly respected and
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Division of the Land / 65 widely feared warrior, was a Benjamite, and the apostle Paul, in listing the things of which he could have boasted in the flesh, mentioned the fact that he was from the tribe of Benjamin (Phil. 3:4-7). When the division of the kingdom of Israel occurred following the death of Solomon, Benjamin became identified with the Southern Kingdom of Judah. Friday THE INHERITANCE FOR THE OTHER TRIBES
Lesson 6 Joshua 19:1-51
The allotments for Simeon, Zebulun, Asher, Issachar, Naphtali and Dan, determined by lot, are described in this chapter. There is also the account of an appropriate inheritance for Joshua who retired with honor near Shiloh, the place where the Tabernacle had been relocated. The Inheritance for Simeon and Zebulun (verses 1-16). The allotment for Simeon was unique in that it consisted of cities, all of which lay within the boundaries of Judah (verses 1-9). The likely reason for such an assignment was because Simeon was among the weakest of all the tribes of Israel. Therefore, the assistance and protection of a strong tribe such as Judah was essential. Since the tribal founders, Simeon and Judah, were full brothers, the people of Judah probably felt a sense of responsibility toward their weaker brethren. Before long, however, the tribe of Simeon lost its separate identity and was essentially absorbed into the tribe of Judah. The third of the seven final lots was for Zebulun (verses 10-16). Situated in northern Canaan, that allotment was located in what would later become known as Galilee. Zebulun’s neighbors were Manasseh on the southwest, Asher on the west and northwest, Naphtali on the north and northeast and Issachar on the southeast and south. A fertile region, the land received by Zebulun was ideal for farming even though it was somewhat isolated from the commonly used travel routes of that time. The Inheritance for Issachar and Asher (verses 17-31). The land assigned to Issachar was the large and fertile plain of Jezreel (verses 17-23). It extended east from the Jordan River and was bounded on the south by Ephraim, on the southwest by Manasseh, on the west and northwest by Zebulun and on the north by Naphtali. Throughout history, that region has been the scene of many fierce battles, and according to Bible prophecy, the bloodiest battle of all time, the Battle of Armageddon, will occur there when Jesus Christ returns to earth in power and glory. Asher’s inheritance extended along the Mediterranean coast from Mount Carmel to the region of Tyre, bordering Naphtali on the east, Zebulun on the southeast and Manasseh on the south (verses 24-31). Although that location was ideally suited for both agricultural and commercial pursuits, it also presented potential problems because of the prevailing presence of Canaanites and its proximity to Tyre and Sidon. Gradually, the people of Asher became less and less involved with their Israelite brethren because during the time of
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David no Asherite was included in the list of the chief rulers of Israel (1 Chron. 27:16-22). The Inheritance for Naphtali and Dan (verses 32-48). The land belonging to Naphtali later became known as Upper Galilee. Its eastern boundary was the Jordan River and the Sea of Galilee. Issachar was located to the south, Zebulun was located on the southwest and Asher bordered on the west (verses 32-39). To the north was the region of Tyre and Sidon. Like several other tribes, Naphtali was content to allow the Canaanites to dwell among its people, a failing that made idolatry all too appealing in centuries to come. Much of the Galilean ministry of Jesus occurred in Naphtali (Matt. 4:12-16). The tribe of Dan was the last to receive its assignment. One of the weakest of the twelve tribes, Dan was allotted a relatively small portion of land which bordered on the Mediterranean Sea. On the north and east was Ephraim, on the southeast was Benjamin and to the south was Judah (verses 40-46). The Danites were never able to gain a secure place in their inheritance (verse 47). Therefore, a substantial number of them migrated far to the north and settled east of the Jordan River and north of the half tribe of Manasseh in the vicinity of Leshem or Laish which they renamed Dan (verses 47, 48). Because of that migration, the phrase from Dan to Beer-sheba came into use to denote the full scope of Israel from north to south. The tribe of Judah absorbed most of the territory originally assigned to Dan and many of the Danites who did not relocate to the north. The Inheritance for Joshua (verses 49-51). After all the tribes had received an inheritance, Joshua was given an allotment for himself (verse 49). As God had promised Caleb an individual inheritance because of his faithfulness, so did He the same for Joshua (verse 50). Joshua chose an inheritance in Ephraim among his brethren, and, like Caleb, he also asked for a mountain. Not content simply to assume something that had already been accomplished, he built a city in the region that he had received. Thus, Joshua not only led the Israelites in conquering Canaan, but he also set an example in possessing the land by productively developing his inheritance. Saturday THE LEVITICAL CITIES AND THE RELEASE OF THE EASTERN TRIBES
Lesson 6 Joshua 20:1—22:34
With all the political tribes assigned an inheritance in the Promised Land, only two matters remained to be settled. First, the tribe of Levi needed to receive its allotment, and then the soldiers from the tribes east of the Jordan River needed to be released so they could return to their families. The Cities of Refuge (20:1-9). Out of the forty-eight cities that were designated for the Levites (Joshua 21:41), six were specifically set apart as cities of refuge. Those cities, three of which were located on either side of the Jordan River, were sanctuaries where anyone who had killed another person
Division of the Land / 67 could go until he could be given a fair trial. If it were determined anna that the killing was not premedCities of Refuge (Joshua 20:7): God wantitated, the individual was to ed to impress on His people that to put an remain in the city of refuge until end to the life of a person was a serious thing. Everyone had the right to live. Life the death of the current high is a gift from God for “in him we live, and priest, after which he could move, and have our being” (Acts 17:28). return home. Thus, the cities of Deeply rooted in the Hebrew’s mind was refuge provided safe havens for the conviction that he was a guardian of his relatives and was bound to avenge those who had killed someone their death. If a person accidentally killed accidentally or in self-defense. another human being, the nearest relative There was also a typical lesson would not rest until he slew him and in the fact that people who had avenged the death, not taking into consideration it was accidental. God told the gone to the cities of refuge for Israelites through Moses to establish six sanctuary were under the specities of refuge, three on each side of the cial protection of the high priest, Jordan River. The involuntary manslayer even as believers in Jesus Christ could flee to the nearest city of refuge where he would be safe from avenging relare kept safe and secure under atives until he received a fair trial. their great High Priest. The cities of refuge west of the Jordan River from north to south were Kedesh in Naphtali, Shechem in Ephraim and Hebron in Judah. Those east of Jordan from south to north were Bezer in Reuben, Ramoth in Gad and Golan in Manasseh. The Levitical Cities (21:1-45). Under the Law of Moses, the tribe of Levi was set apart as the priestly tribe. The men of that tribe were to serve at the Tabernacle on behalf of and in the place of the rest of the Israelites. Since the Levites were to devote themselves fully to the service of God, they did not receive a tribal inheritance in the Promised Land. Instead of being allotted a region, they were given cities scattered throughout the land and were supported by the tithes of the people. Therefore, Levites lived in each of the tribal allotments. By being in close proximity to all the Israelites, the Levites could serve as teachers of the Law. Most likely, the Levites went to Shiloh on a rotating basis to serve at the Tabernacle; however, since the Tabernacle had been permanently settled, the Levites’ primary responsibility was to instruct the Israelites in the ways of God. The Levitical cities were assigned on the same basis as were the land portions, which was by families. Verses 4-7 give the number of cities awarded to the three major Levitical families. Kohath, the largest family of Levites, received a total of twenty-three cities, thirteen in Judah, Simeon and Benjamin and ten in Ephraim, Dan and Manasseh (west of Jordan). Gershon received thirteen cities in Issachar, Asher, Naphtali and Manasseh (east of Jordan). Marari received twelve cities in Reuben, Gad and Zebulun. Soldiers from the Eastern Tribes Released (22:1-9). The soldiers of the two and one-half tribes east of Jordan had fulfilled their responsibility to
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68 / Joshua 12:1—22:34 assist their brethren in defeating the Canaanites. Consequently, they were dismissed by Joshua with a blessing. They had served faithfully and had remained steadfast and true to God, to Joshua and to their fellow Israelites. Joshua’s commendation was accompanied by an exhortation for the eastern tribes to be obedient to the Law and to continue to serve God faithfully. Not only did those soldiers receive tribute from Joshua, but they also received their fair share of the spoils of war which had been taken from the people whom the Israelites had defeated in the conquest of Canaan. That loot was to be divided fairly among all the tribes and all the families within each tribe (verse 8), a principle which undoubtedly was to be applied by all the Israelites in all their distributions of the spoils of war. The Issue of the Other Altar (22:10-34). Following the return of their soldiers, the eastern tribes erected a large altar near the Jordan River. The purpose of that altar, as subsequent events revealed, was to remind all the Israelites on each side of Jordan that the eastern tribes were part of Israel. However, the western tribes, upon learning of the altar, feared that their eastern brethren intended to break away from them and establish a separate religious system. A delegation, led by Phinheas, the son of the high priest, and consisting of the chief of each of the western tribes, met with representatives from the eastern tribes. The eastern tribes assured their western brethren that the huge altar that they had erected was not for offerings or sacrifices, but was for a witness to the unity of all the Israelite tribes on each side of the river (verses 26-29). Thus assured, the delegation, led by Phinehas, returned home, and a civil war was averted (verses 30-33). Lesson 6 DIVISION OF THE LAND
Conclusion Joshua 12:1—22:34
Following the conquest of Canaan, the land was divided into tribal portions and each such allotment was subdivided further into family allocations. The Tabernacle was centrally located at Shiloh, and the priests and Levites were scattered throughout the tribes in Levitical cities. Joshua and Caleb were awarded special portions for their fidelity to God. Thus, the Israelites and their land were at rest.
Lesson 7
For Sunday, January 12, 2003
Joshua’s Challenge to Israel Joshua 23:1—24:33 In ancient times, the final words of leaders and heads of families were highly regarded. Frequently, a chieftain or patriarch would give blessings, exhortations and instructions to his people when he sensed that his passing was near. Accordingly, the book of Joshua concludes with two addresses by Joshua which were challenges that revolved around three familiar foci: (1) what God had done for the people of Israel, (2) what the people of Israel should do and (3) what God would do in response to the Israelite’s obedience or disobedience. Monday
Lesson 7
AN EXHORTATION TO FIDELITY
Joshua 23:1-10
Joshua’s call for the Israelites to be faithful to God was based on the fidelity of God. God had fulfilled all His promises; however, to continanna ue to enjoy the divine blessings and benefits, the Israelites had to A Long Time After (Joshua 23:1): Canaan had been conquered, and the children of respond positively to the goodIsrael were enjoying the land of promise. ness of God rather than abuse For thirty years they had lived in peace His mercies. and enjoyed the prosperity of their new Israel’s Summons (verses 1, land. Their beloved leader Joshua had 2). Neither the time nor the place grown old and advanced in years. He had celebrated one hundred and ten birthdays. for the Israelite’s meeting with From all accounts he was in good health Joshua was certain. It was after but it was not God’s intention that a perthe tribes had had an opportunison live forever on this earth in a depraved ty to enjoy the comforts, benefits body. This is the reason He guarded the and advantages of their inheritree of life and put it out of reach of Adam and his descendants. Had they eaten of it, tance in Canaan. Enough time they would have lived forever in a fallen had elapsed so that Joshua could state. God’s plan was to redeem man from see that many of the Israelites sin and destruction. were becoming too lax in their Joshua had been used greatly by the relationships with the CanaanLord and now it was time for him to have a heavenly rest. Joshua gave his final counites who continued to live in the sel to the children of Israel and died land. Because of his concern for (Joshua 24:29). the spiritual and moral well-
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70 / Joshua 23:1—24:33 being of the people of Israel, Joshua summoned the respective leaders of the tribes of Israel. That meeting probably occurred either in the area where Joshua lived or at Shiloh which had become the home of the Tabernacle. Although Joshua was quite elderly, he was still deeply concerned about his people. Israel’s Inheritance (verses 3-5). Joshua began his exhortation with a reminder of God’s goodness and mercy toward the Israelites by enabling them to possess the Promised Land. He reiterated the fact that the conquest of Canaan was a divine accomplishment rather than a human achievement (verse 3). The Israelites were also reminded that their tribal inheritances were determined by God, based on each tribe’s immediate needs and potential development (verse 4). However, the Israelites’ conquest and possession of Canaan were not settled once and for all. They were, instead, ongoing events which required constant attention and development (verse 5). The Israelites needed to realize the full promise of their possession of Canaan by driving out the Canaanites that continued to dwell in the land. Even though that might have been an extremely difficult and dangerous undertaking, Joshua reminded the Israelites that God would continue to fight for them as He had done in the past. Any failures would be theirs, not God’s. Israel’s Fidelity (verses 6-8). In his call for a reaffirmation of fidelity to God, Joshua exhorted the Israelites to be courageous (verse 6), to be consecrated (verse 7) and to be constant (verse 8). They needed to be brave and daring, willing to risk everything in order to remain true to the Law of Moses; they needed to be faithful to the true and living God, refusing to acknowledge or worship any of the Canaanite gods; they needed to continue to anna serve and worship Jehovah in the future as they had done in The Names of Their Gods (Joshua 23:7): Joshua refers to the idolatrous nations still the past. Thus far, the Israelites left in Cannan seven times. He knew these had generally remained true to nations were going to be a pitfall for God’s God, but any deviation from the people. They would be a source of temptatrue walk and worship was a tion to idolatry and immorality. Joshua told the Israelites to be completely separatstep in the wrong direction. If ed from them and to shun their false gods. one generation took only one In fact, the least they knew about them the such step, the next generation better. They were forbidden to mention might take another, and so on. their names or let them be named among them. They were to be ignored as if they Joshua did not want the Israelites had never been heard of. They were not to to turn aside in the least degree swear by them or bow down to them. They from the right path, either to the were counterfeit gods, without power, right or to the left. without life and were an abomination before the Lord. Israel’s Victories (verses 9, The Lord’s people are to avoid compli10). Never had any army enance with the world. We are not to allow joyed such success as did Israel’s the world to squeeze us into its mold. in conquering the land of
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Joshua’s Challenge to Israel / 71 Canaan. Except for the first battle of Ai, the Israelites had anna an unbroken chain of notable The Power of God (Joshua 23:10 ): In his victories over powerful, enfinal charge to the children of Israel Joshua trenched foes who had the was rallying them to cleave to the Lord with faith, courage and determination. advantage of fighting on familThey could not dazzle the enemy with iar terrain. However, despite their greatness, but they could with God’s their formidable alliances and greatness. He reminded them that the generally superior weapons, omniscient God had promised to fight for them and give them victory over their enenone of the thirty-one kings in mies provided they remained obedient to Canaan could withstand the Him. Obedience included loving the Lord assaults of the army of Israel. with all their heart, soul and mind, The many years the Israelites eschewing the gods of the Canaanites, not intermarrying with the Canaanites and had spent as slaves in Egypt continuing to be faithful to their covenant and as wanderers in the wilderwith God. This would result in one ness following the Exodus did Israelite putting to flight one thousand of not afford them either the the enemy. Samson alone slew one thousand Philistines in Judges 15:14, 15. He means or the opportunity to was able to do so because the Spirit of the develop a well-trained, wellLord came upon him. equipped army. But they were victorious, nonetheless, over all their enemies, including even “great nations and strong” because God Almighty had fought for them in fulfillment of the promises He had made.
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Tuesday A WARNING ABOUT INFIDELITY
Lesson 7 Joshua 23:11-16
Not only did Joshua reiterate the blessings that would result from fidelity to God, but he also underscored the perils of infidelity. If God were to remove His hand of protection from the Israelites, they would be exposed to extinction. The Israelites stood between good and evil and between life and death as well. The Consequences of Infidelity (verses 11-13). The people of Israel’s relationship with the true God was to be maintained at all costs. Anything less than love for Him was a step backward. Thus, the Israelites were not to have any associations with the Canaanites. Marriage between the Israelites and Canaanites was especially forbidden because marriage is the most intimate of all relationships. Joshua warned the Israelites that, if they chose to disobey God and intermarry with the Canaanites, He would allow the Canaanites to continue to dwell in the land, the consequence of which would be that they would constantly and severely afflict the Israelites, resulting ultimately in their destruction. Not only were the Canaanites idolaters, but their false religion involved gross immorality which included infanticide and
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religious prostitution—among males as well Scourges: the root meaning is as females. Such iniquities would be fla“to pierce, to flog, to goad or grant violations of the Law of Moses, the annoy,” but the Hebrew word covenant between God and the nation of used here is generally used in a Israel. A just and holy God could not allow metaphorical sense. Intermarriage with the worldly Canaanpeople who supposedly belonged to Him to ites would continue to be a continue to commit such wickedness. snare, a trap and a goad or An Encouragement to Fidelity (verse annoyance in the side of Israel. 14). This encouragement which Joshua Word Study #7850. gave to the Israelites was actually twofold in nature. First, he indirectly referred to Way of All the Earth: the Hebrew word derek refers to a himself as an example of fidelity to God by road as a place that is trodden. reminding the Israelites that he would soon It can also refer to a journey or pass from this earthly scene. The faithful long trip. It is used most often service Joshua had given to God throughout metaphorically to speak of a his life was well-known to everyone, and person’s course of life or the Joshua’s reminder that he would soon die actions and behavior of men. The way of life mentioned here had to have an emotional appeal to those was the course of all the world assembled elders who had known him all or wickedness.Word Study their lives. More directly, Joshua reminded #1870. the tribal leaders of the fidelity of God. God had made many wonderful promises to the Israelites throughout the years, and He had never failed to keep His word. If God is faithful, so should His people be faithful. Evil Instead of Good (verses 15, 16). These verses are a reiteration of the solemn warning that was given previously in verses 12 and 13. Disobedience by the Israelites would mean that divine assistance and sustenance would not be available to them, the inevitable consequence of which would be complete and final destruction and annihilation. The good things from God which the Israelites had enjoyed so much would be replaced with evil things. Curses would supplant blessings, judgment would override mercy and destruction would prevail instead of victory. The anger of God would be hot upon the Israelites. The inheritance they had received in the Promised Land would be forfeited. Joshua hoped that none of that would ever happen; however, he knew something about the certainty of divine judgment since he had witnessed the death of an entire generation of Israelites who died in the wilderness because of disobedience to God. Wednesday ISRAEL’S DELIVERANCE RECOUNTED
Lesson 7 Joshua 24:1-7
This passage emphasizes Joshua’s concern for the spiritual and religious well-being of the Israelites after his departure. In addressing the elders of Israel at another solemn assembly, Joshua reminded them of their heritage as a people who had been called out of false religion to serve the true God.
Joshua’s Challenge to Israel / 73 Joshua’s Final Call (verse 1). Evidently, this convocation was subsequent to the one mentioned in chapter 23. This assembly of elders was held at Shechem, a place which held special significance for the Israelites due to its associations with Abraham and Jacob and because that was where the Mosaic Covenant had been renewed (Joshua 8:30-35). The solemnity of this occasion was evident because the elders who gathered at Shechem presented themselves before the Lord, a phrase which indicates that the ark of the covenant was taken from Shiloh to Shechem for that assembly. As subsequent events seem to indicate, this was Joshua’s final call to the nation of Israel. Israel’s Origin (verses 2, 3). The scope of these verses includes several generations and two distinct regions. The phrase the other side of the flood was a reference to the area east of the Euphrates River. The word flood does not speak of the deluge of Noah’s time, but that the Euphrates River was an extremely wide river. Terah, Abraham and Nachor (also spelled Nahor), natives of the Chaldean city of Ur, were idolaters before they became worshipers of the true God (Gen. 11:27-32). Having established a covenant with Abraham, God called him from his homeland and kindred and led him into Canaan (Gen. 12:1-7). Among the promises God made to Abraham was that he would have a son. Even though Sarah, Abraham’s wife, was barren for many years, God fulfilled his promise and gave Abraham a son whom he named Isaac. Israel’s Bondage (verses 4, 5). Once again, Joshua covered many years in a few brief statements. Isaac and Rebekah, like Abraham and Sarah, were childless for several years. God intervened and gave them twin sons, Jacob and Esau. The Abrahamic Covenant, which had been confirmed to Isaac, was confirmed to Jacob. Mount Seir, also known as Edom, became the home of Esau and his descendants, but Jacob and his family went to Egypt because of a severe famine which had afflicted Canaan. From special guests of the pharaoh, the Israelites became slaves in Egypt. God raised up Moses and Aaron to lead the Israelites out of Egypt, a deliverance which occurred only after God had inflicted a series of ten plagues upon Egypt. The final plague, which involved the death of the firstborn and the institution of the Passover, resulted in the Israelites’ release. Israel’s Deliverance (verses 6, 7). In these verses, Joshua reviewed the Israelites’ Exodus from Egypt, an event which was remarkable because of God’s involvement. Israel’s miraculous crossing of the Red Sea singularly characterized that occasion. With the Red Sea before them and the Egyptian soldiers behind them, the Israelites would have been returned to a state of bondage had God not intervened. But God parted the waters of the Red Sea, making a passageway wide enough for the two million or so Israelites to cross to safety. When the Egyptians tried to pursue them, God released the waters and drowned them. After crossing the Red Sea, the Israelites dwelt in the wilderness or desert for forty years, during which time they received the Law and constructed the Tabernacle at Mount Sinai and were physically sustained by a daily supply of manna.
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Thursday ISRAEL’S CONQUESTS REVIEWED
Lesson 7 Joshua 24:8-13
Not only did God deliver the Israelites from the land of bondage, but He also brought them into the Promised Land. The nation of Israel’s possession of Canaan had to be won, however. Although many nations had to be defeated, God gave great victories to the Israelites and enabled them to receive their inheritance. Victories East of the Jordan River (verses 8-10). As the Israelites came close to the end of their wilderness journey from Egypt to the Promised Land, they approached Canaan from the east side of the Jordan River, having passed through Edom, Moab and the land of the Amorites. The Amorites tried to resist the Israelites, but in doing so were utterly destroyed (verse 8). Then the Moabites, allied with the Midianites and counseled by Balaam, attempted to entice the Israelites into idolatry and fornication. Even though many Israelites succumbed to that temptation, God enabled Moses and some other leaders to perceive what was happening preventing the Israelites from destroying themselves under the judgment of God (verses 9, 10). Those victories made the land east of the Jordan River available for settlement by some of the Israelites, a fact that was readily noticed by the tribes of Reuben and Gad and half tribe of Manasseh. Victories West of the Jordan River (verses 11, 12). In reviewing the Israelites’ victories which God gave them west of the Jordan River, Joshua specifically mentioned the conquest of Jericho because it was indicative of how the Israelites would prevail over the powerful nations that occupied Canaan. Jericho fell to the Israelites because of divine intervention, and Joshua wanted the assembled elders to remember that because it was the only means by which the people of Israel were able to conquer the land. The seven nations that he specifically listed denoted all the inhabitants of Canaan. Thus, all the land was made available to the Israelites as an inheritance. However, receiving the land was one thing, and possessing it was another. While some of the defeated people were completely destroyed, there were difOliveyards: this is a reference to an olive as yielding illuminating ferent places where others continued to live. oil.The olive was and remains a Israel’s Possession of the Land (verse common and valuable tree in 13). When the Israelites received their Israel. Its fruit, oil and wood are inheritance in Canaan, they were able to all put to everyday use.The oil move into houses which had already been is a staple of diet (Lev. 2:4-6). The oil is also used in lamps built, into cities which had already been for light (Ex. 29:7). Both kings established and into farms which were and priests were anointed with already in production. The Israelites did not the oil.The lampstand was deserve all of that, but they received it lighted by oil lamps that picnonetheless because of the grace of God, a tured the presence of the Spirit of God.Word Study #2132. lesson that was stressed by Joshua in his reminder that the Israelites had not labored
Joshua’s Challenge to Israel / 75 for anything which they had received. However, they could not sit idly by and continue to enjoy the benefits indefinitely which had been passed on to them. Houses and cities had to be maintained, and crops had to be cultivated. To possess the land was to develop and use it for God.
Friday
Lesson 7
JOSHUA’S FINAL CHALLENGE TO ISRAEL
Joshua 24:14-24
Although Joshua had been a courageous military commander and an able administrator, he had a true pastor’s heart. Concerned about the idolatrous influence the Canaanites might have on some of the Israelites, Joshua called upon the elders of Israel to reaffirm their commitment to the true God. Choose Whom You Will Serve (verses 14, 15). The decision to serve God must be based on the proper foundation. We should understand the nature of God and realize that He is worthy of awe, reverence and worship. We should also serve Him without pretense or hypocrisy, always careful to obey His teachings. Joshua cauanna tioned the Israelites about servGods on the Other Side of the Flood ing any idols whether those of (Joshua 24:15): The gods on the other side Chaldea, Egypt or Canaan (verse of the flood means beyond the Euphrates 14). However, Joshua emphaRiver. Abraham was called out from among this idol-worshiping people whose gods sized that people are going to were mountains, springs, trees, blocks of serve something or someone. If stone in which their deity was supposed to the Israelites chose not to serve be incarnate. the true God, they would serve a The Egyptians worshiped the sun and the Nile River as sources of life. They also worfalse god. Even though Joshua shiped cows, cats, crocodiles, frogs and was near the end of his life, he trees. continued to maintain a steadThe Amorites were an evil and immoral fast testimony for the true God, people, and their religion was strange and obnoxious, filled with superstition. God and he urged all the elders of made man in His image, but the Amorites Israel to follow his example. In attempted to make God in man’s image. all times and places, people are Their gods were merely amplified human challenged to choose whom they beings. Horus was a falcon-headed man. will serve. Sekhmet was a lioness-headed woman. Another Amorite practice was Zabaism We Will Serve God (verses which was the worship of the sun, moon 16-21). The assembled elders and stars. seemed shocked that Joshua To worship their gods carried one into asked them to make a choice. demoralizing practices which included They emphatically insisted that snake worship, prostitution and sacrificing they had no intention of desertchildren. ing the true God because it was
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indeed He who had done such wonderful Jealous: this form of the Hebrew and mighty acts of mercy for them (verses word kannow is used solely of 16-18). However, Joshua reminded those God and in the context of idolelders that the claims of the true and living atry. It is only used and in Nahum 1:2.The primary meanGod are exclusive. A burst of enthusiastic ing of the word jealousy is its support, however well intentioned it might relationship to marriage; the have been, was not enough. Joshua could unfaithfulness of adultery was already see some compromises being made punishable by death (Lev. by some of the Israelites because of the 20:10). God is portrayed as the presence among them of the Amorites, a husband of Israel, and He is a jealous (protective and watchterm used in verses 15 and 18 as a general ful) husband.The Lord looks designation of all the remaining original upon idolatry as spiritual adulinhabitants of Canaan. When Joshua tery.Word Study #7072. declared, “Ye cannot serve the LORD,” he means that the Israelites could not serve Jehovah and any false gods because the one true God is a holy and jealous God who will not tolerate any worship of false gods (verse 19). Those who chose to forsake God would see grace and mercy yielding to judgment and justice (verse 20). In serving God, there must be loyalty, not only of the lip, but of the heart as well; no compromise is acceptable. Those Israelite elders insisted that they were sincere in their determination to serve God (verse 21). A Sacred Promise (verses 22-24). In the dialogue Joshua had with the Israelite elders, he wanted them to understand how serious the promise was that they had made to worship and serve the true God. Joshua’s statement, “Ye are witnesses against yourselves” and the elders’ response, “We are witnesses,” stressed the solemnity of the occasion (verse 22). What they had promised was a sacred vow. Promises should not be made lightly in any situation, and that is even more true in regard to promises made to God. Once again, Joshua emphasized that the Israelites were to turn away from false gods (verse 23). The Hebrew term from which incline is translated essentially means “to stretch out,” or “to stretch forth.” In the Hebrew language, the sense of this term means more than to have a preference for something or a disposition toward it. It means to be strongly for something or fully committed to it. Note the admonition in Proverbs 4:20, “My son, attend to my words; incline thine ear unto my sayings.” This exhortation means that the words of godly parents and elders are not to be regarded lightly but are to be faithfully obeyed. Saturday JOSHUA’S COVENANT WITH ISRAEL
Lesson 7 Joshua 24:25-33
The book of Joshua closes with an official ratification of the promises by the elders of the Israelites and the account of three burials. The common thread among all those concerns was fidelity to God. The lives of all those men who were buried—Joshua, Joseph and Eleazar—were characterized by faith.
Joshua’s Challenge to Israel / 77 The Covenant Recorded (verses 25, 26). Joshua made a permanent record of the elders’ solemn vows. That covenant was added to “the book of the law of God,” which was a reference to the Scriptures which had been written by Moses. Perhaps Joshua or someone else had already written the account of the Israelites’ conquest and possession of Canaan. As a constant, visible reminder of the covenant, Joshua erected a huge stone memorial under an oak tree beside the sanctuary of the Lord. That sanctuary was not another tabernacle, but was probably some kind of shrine which had possibly been built when the Israelites assembled years earlier at Mount Ebal and Mount Gerizim near Shechem to renew the Mosaic Covenant (Joshua 8:30-35). Because both Abraham and Jacob had erected altars at Shechem, that place was certainly meaningful to the Israelites (Gen. 12:6, 7; 33:18-20). The Elders Dismissed (verses 27, 28). Before he allowed the elders of Israel to leave Shechem and return to their homes, Joshua emphasized once again how sacred the vows were that had been made on that occasion. He reminded them of the huge stone memorial which had been erected to commemorate the renewal of the covenant. Most likely Joshua inscribed on the memorial a summary of God’s expectations of Israel as suggested by his statement “it [the stone] hath heard all the words of the Lord which he spake unto us” (verse 27). That the elders departed each to his own inheritance is indeed significant. Since an inheritance is something that is passed down from generation to generation, those men needed to make certain that the sacred vows which they had pledged would be fulfilled in their lives and in subsequent generations as well. Joshua’s Death (verses 2931). How long Joshua lived folanna lowing the convocation at Bones of Joseph (Joshua 24:32): The book Shechem is not known. He died of Genesis ends with the death of Joseph, at the age of 110, having served his body embalmed and placed in a coffin God faithfully all his life. in Egypt. Joseph knew that prophecy guarJoshua began his service on anteed the Israelites would one day leave Egypt and be given a homeland of their behalf of Israel as Moses’ minisown. His dying desire was that his body ter (Ex. 24:13; Joshua 1:1), and be taken with them and buried in the new concluded as “the servant of the land. He made the sons of Israel swear that LORD” (verse 29). He was buried they would complete his last request. in his own inheritance in Joseph’s body remained in Egypt until the Exodus. Each generation was told about the Ephraim, probably in a family oath to Joseph. When the Exodus from burial place (verse 30). The Egypt came to pass, the people of Israel respect which the Israelites had took the body of Joseph with them. They for Joshua was evident in the carried it with them during the forty years influence wielded by his memoof wandering in the desert. When Canaan was occupied, Joseph’s body was buried in ry, because the Israelites served Shechem near Samaria, a plot of ground the Lord for at least another Jacob purchased from the sons of Hamor. generation following Joshua’s death (verse 31). If Joshua were
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78 / Joshua 23:1—24:33 the human author of the book that bears his name, the closing verses of this book were probably recorded by another writer, possibly Phineas who became the high priest of Israel at approximately the time of Joshua’s death. The Burial of Joseph and Eleazar (verses 32, 33). Shortly before his death in Egypt, Joseph made the Israelites promise that when they left Egypt they would take with them his bones and bury them in Canaan (Gen. 50:2426). For some reason, he was not buried until well after the tribal allotments had been made. Probably, Joseph’s burial was one of the reasons for the assembly at Shechem at which Joshua gave his final challenge to the people of Israel. The place where Joseph was buried was part of a parcel of ground which Jacob, Joseph’s father, had purchased several generations earlier (Gen. 33:18-20). The death of Eleazar, Israel’s second high priest, probably occurred at about the same time as did Joshua’s. Eleazar, who became high priest upon the death of Aaron and was succeeded by Phineas, played an influential role in the conquest and settlement of the Promised Land. Lesson 7 JOSHUA’S CHALLENGE TO ISRAEL
Conclusion Joshua 23:1—24:33
Joshua’s challenge, “Choose you this day whom ye will serve” (Joshua 24:15) is as applicable today as it was when he addressed the elders of Israel at Shechem. The influence of Joshua on Israel’s history and heritage cannot be fully appreciated until one considers the work of another “Joshua,” Jesus the Messiah whose name in Greek is the equivalent to the Hebrew Joshua. Both of those Joshuas clearly and dramatically demonstrated the truth signified by their name, which was “Jah (an abbreviated form of Jehovah) saves.”
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Judges Introduction Title. This book has always been known as Judges, starting with the Hebrew Scriptures and continuing in the Septuagint, Latin Vulgate and English versions. This title has derived from the fact that the book of Judges is the account of the victories and accomplishments of various men—and one woman—whom God used in times of need to deliver or govern the Israelites. Date. The events recorded in the book of Judges covered a period of about three hundred years, from the death of Joshua in approximately 1420 B.C. to the death of Samson in approximately 1120 B.C. Author. The human author of Judges is unknown. Some scholars have suggested that the events in Judges were recorded by various individuals, including perhaps some of the judges themselves, with the final compilation having been made by someone such as Samuel or Ezra. Others have ascribed this book to Phineas, Samuel, Hezekiah or Ezra. The Talmud, an ancient Jewish commentary on the Hebrew Scriptures, credited the authorship of Judges to Samuel. It seems most likely that this book was written soon after the events occurred. Thus, either Phineas or Samuel could have been the author of Judges. Purpose. The book of Judges is a record of the time when “there was no king in Israel” (Judges 17:6; 18:1; 19:1; 21:25). Judges is a sad commentary on the confusion and chaos which occur when people reject the truth, forsake the worship of the true God and turn aside from serving Him. The record of Judges includes seven periods of apostasy by the Israelites, seven instances of servitude to heathen nations and seven deliverances through divine intervention. God wanted the Israelites to regard Him as their King, but “every man did that which was right in his own eyes” instead (Judges 17:6). Such selfish, shortsighted attitudes and actions inevitably led to chaotic conditions which required dramatic measures for deliverance. Distinctives. The men and woman whom God chose as judges were actually governors, and in most instances they were military leaders. The book of Judges includes the exploits of thirteen judges. Those judges did not rule in succession because there were intervals when there was no judge. The authority of some judges did not necessarily extend over all the tribes of the nation of Israel. The thirteen judges were Othniel (Judges 3:9, 10), Ehud (Judges 3:15), Shamgar (Judges 3:31), Deborah (Judges 4:4), Barak, who served with Deborah (Judges 4:6), Gideon (Judges 6:11-14), Tola (Judges 10:1, 2), Jair (Judges 10:3), Jephthah (Judges 12:7), Ibzan (Judges 12:8), Elon (Judges 12:11), Abdon (Judges 12:13) and Samson (Judges 16:29-31). The account of two other judges, Eli and Samuel, is given in 1 Samuel. Organization. The book of Judges falls into three general divisions. Judges 1 and 2 describe the general setting for the time of the judges. In chapters 3 through 16 is the record of the exploits of the thirteen judges. Judges 17—21 consist of supplemental information.
Lesson 8
For Sunday, January 19, 2003
A New Beginning Judges 1:1—12:15 With the death of Joshua the nation of Israel had no national leader. God’s plan was for the Israelites to acknowledge Him as their King and to live as tribal units governed by elders. If the people of Israel were to be a nation under God, they could not worship false gods. The priests and Levites who lived among the twelve tribes were to lead the people in worshiping and serving Jehovah, their God and their King. The God who had brought the Israelites from Egypt to the Promised Land could certainly protect and keep His people. Monday
Lesson 8
INCOMPLETE VICTORIES
Judges 1:1—2:23
Under the leadership of Joshua, the Israelites conquered the land of anna Canaan and received their tribal Adoni-bezek (Judges 1:6): Judah, who sucallotments. However, even though ceeded Joshua, fought against the Canaanites. Adoni-bezek (king of Bezek) had conthe Canaanites had been defeatquered seven of the little kingdoms in and ed, they had not been completely around Palestine. The children of Judah eliminated from the land. The invaded his kingdom and slew ten thouIsraelites needed to finish the sand men. They captured the king and cut task that was begun under off his thumbs and big toes. This rendered him unfit for future warfare. Missing Joshua. thumbs made him incapable of using a J u d a h ’s Victories (1:1-20). sword or bow and missing big toes made Following the death of Joshua, the him unsteady and impeded his speed. It Canaanites probably felt as if they was also an act of humiliation. It rendered could regain some of the land they one to a life no better than that of dogs who ate scraps dropped from the king’s table. had lost to the Israelites (verses 1Ironically, he who cut off fingers and toes 7). When it became obvious that got his cut off. Adoni-bezek had cut off the someone needed to repel the thumbs and big toes of seventy kings. “He Canaanites, the Israelites sought shall have judgment without mercy, that hath shewed no mercy” (James 2:13). guidance from God, most likely by casting lots. God directed the tribe of Judah, which was probably the strongest of the tribes of Israel, to be the first to oppose the Canaanites, an undertaking in which Judah asked Simeon
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A New Beginning / 81 to assist. The combined forces of Judah and Simeon killed ten anna thousand enemy troops and Thorns in Your Side (Judges 2:3): One of captured the king, Adonithe biggest mistakes the children of Israel bezek, whom they took to made was not completely exterminating Jerusalem where he died as a the Canaanites and their false gods as the Lord commanded. God faithfully kept His prisoner. Verses 8-15 are evipromises and brought them into the Promdently a recapitulation of earliised Land, but the Israelites failed to carry er victories of Judah (Joshua out His orders fully. They did not com15:13-20), especially regarding pletely obliterate the Canaanites. They failed to destroy their abominable altars Jerusalem, which was not capand rid the land of their false gods. God tured by the Israelites in told the children of Israel that their disobeentirety until David’s time, and dience would result in the Canaanites’ Hebron, which was given to being a perpetual thorn in their flesh. They Caleb and his family. Verses had a built-in problem that would plague each generation. 16-19 relate victories by Judah The children of Israel were neighbors to and Simeon while verse 20 reitthe pagan Canaanites which caused a moral erates that Hebron was given and spiritual decline. They soon began mixto Caleb in fulfillment of the ing idolatry with the worship of Jehovah which led to complete apostasy which promise made by Moses. brought about God’s punishment. Each Other Victories (1:21-36). generation seemed to repeat this cycle. The The tribe of Benjamin failed people of Israel would repent and return to completely to eliminate the the worship of Jehovah only to slide back into idolatry and punishment. Truly, the Jebusites whose stronghold was Canaanites were a thorn in their side. the fortress of Jerusalem (verse 21). Ephraim and Manasseh— “the house of Joseph”—destroyed the city of Beth-el, which was near Ai, and killed all its inhabitants (verses 22-26). However, the tribes of Manasseh, Ephraim, Zebulun, Asher and Naphtali did not completely eliminate the Canaanites from any of their territories even though sometimes they were able to make them pay tribute (verses 27-33). Perhaps the most deplorable situation was that of Dan who resisted the Amorites so weakly that the Danites were forced to dwell in the mountains (verse 34). Verse 35 is an indictment of the tribes of Ephraim and Manasseh because they chose to extract tribute from the Amorites rather than to destroy them. Joshua’s Example Ignored (2:1-13). Verses 1-6 relate a remarkable incident which involved a theophanic appearance of Jesus Christ as “the angel of the LORD.” It is not clear when or where that incident occurred; however, it possibly occurred when the Tabernacle was moved to Shiloh since the Israelites subsequently went to their respective allotments (verse 6). Following the death of Joshua and the passing of the generation that had conquered the land of Canaan, the Israelites became even more disobedient to God than their fathers had been (verses 10-13). The worship of Baal was prevalent among the Canaanite people. Baal means “master or owner.” Baalim is the
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82 / Judges 1:1—12:15 plural form of the term. Ashtaroth is the plural of Astoreth, the godanna dess of love and fertility. Thus, it Serving Baal (Judges 2:11): Idolatry conwas readily apparent that the sisted of thousands of gods, each of differCanaanite religions involved gross ent rank, and each deity had a specific purpose. He had to be called upon for that debauchery and immorality. particular need. The word Baal means The Covenant Violated “ownership or master.” Baal was wor(2:14-23). This passage serves as shiped extensively in all of the Phoenician a description or overview of the colonies. The worship of Baal among the Jews was prevalent and extremely ceremobook of Judges. A tragic cycle surnial. The Jews even built some temples faced in which the Israelites where Baal was worshiped. would become so disobedient to Other little gods were Nergal, the god of God that He would allow another war, Hauron, the shepherd god, Mot, the god of death, En-lil, the wind god, Enki, nation to oppress them until they the water god, Nusqu, the god of fire, turned their hearts back to Him. Ishtar, the god of love. Then God would raise up a judge These deities only existed in the minds who would lead the Israelites to of those who worshiped them. The carved images of these false gods came from a victory over their oppressors. After depraved mind; yet, they dominated the the passing of that judge, however, worshiper to the point they would sacrifice the Israelites would return to the their own children on their altars. worship of false gods, resulting in the need for another judge. The office of judge, as set forth in the book of Judges, was not a judicial position. The judges who served between Joshua and Saul, the first king of Israel, were military leaders and administrators whom God used as the occasion demanded. Even though the Canaanites posed a critical problem for the Israelites, God would not drive them from the land unless His people took the initiative to do so (verses 20-23).
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Tuesday OTHNIEL, EHUD AND SHAMGAR
Lesson 8 Judges 3:1-31
Included in this chapter is a summary of the Canaanite nations which were so troublesome for the Israelites and the exploits of Israel’s first three judges. The inhabitants of Canaan often proved to be a severe test for the people of Israel with both positive and negative results. Israel Among the Nations (verses 1-7). Since God would not do for the Israelites what they refused to do for themselves, the heathen nations that remained in Canaan tested the Israelites’ fidelity to the true God and also provided opportunities for training in the critical disciplines of war and defense (verses 1, 2). In verse 3, four national groups are mentioned: the Philistines, led by the rulers of five city-states, all the Canaanites, the Sido-
A New Beginning / 83 nians and the Hivites. The Philistine cities were in the southwestern part of Canaan. The designation Canaanites included the Hittites, the Amorites, the Perizzites, the Hivites and the Jebusites as well as the Canaanites themselves (verse 5). The Sidonians and the Hivites lived north of the land generally regarded as Canaan. The reason why God was so insistent that the Israelites should drive out all the inhabitants of the land completely is set forth in verses 6 and 7. Intermarriage led to participation in false religion. Israel’s Deliverance by Othniel (verses 8-11). The first subjugation of the Israelites following the deaths of Joshua and the elders who served with him was by Mesopotamia. Situated between the Tigris and Euphrates Rivers, Mesopotamia was not a Canaanite nation. However, God allowed Chushanrishathaim to oppress the Israelites for eight years. When the Israelites turned back to God, He raised up Othniel, the nephew of Caleb, who defeated the Mesopotamians and delivered the people of Israel. Two things are noteworthy regarding Othniel: (1) he received a special endowment from the Holy Spirit (verse 10) and (2) he gave the Israelites a time of rest for forty years (verse 11). In Old Testament times special, temporary endowments of the Spirit occurred for specific reasons and for specific times. Such endowments enabled those men to accomplish the tasks that needed to be done. Moreover, such endowments often involved miraculous events or circumstances, thus confirming the judge’s authority was from God Himself. Israel’s Deliverance by Ehud (verses 12-30). The second subjection of the Israelites was by a coalition of nations east of the Jordan River led by Eglon, king of the Moabites (verses 12, 13). The Israelites endured their oppression for eighteen years before they turned to God (verse 14). God then raised up Ehud, a lefthanded Benjaminite, as the nation of Israel’s second judge (verse 15). Having managed to get a private audience with Eglon— described as “a very fat man”—Ehud thrust an eighteen-inch, two-edged dagger so deeply into the Moabite king’s stomach that the handle was completely inside his body (verses 16-22). By reaching for his concealed knife with his left hand, Ehud caught his victim off guard. Thus, Eglon made no attempt to defend himself. Ehud managed to escape unnoticed, after which he rallied the Israelite troops and led them in the destruction of about ten thousand Moabites, “all lusty [fat], and all men of valour” (verses 23-29). That notable victory was followed by a period of eighty years of peace (verse 30). Israel’s Deliverance by Shamgar (verse 31). The third judge was Shamgar, about whom practically nothing is known. The circumstances that propelled him into the office of judge are not known either. Most likely, the Israelites were not in servitude to the Philistines, but probably were being harassed by them. The instrument with which Shamgar killed six hundred Philistines was an ox goad, a long stick sharpened at one end which was sometimes used instead of a whip in working with oxen. As God used one lowly Israelite with a crude, simple tool to give relief to His people, so can He mightily use any believer who will fully surrender to Him all that he is and all that he has.
84 / Judges 1:1—12:15 Wednesday DEBORAH AND BARAK
Lesson 8 Judges 4:1—5:31
The account of Deborah and Barak is unique in at least two respects: (1) Deborah, who also was a prophetess, was the only woman to be a judge over the nation of Israel and (2) the wonderful and powerful deeds of God through Deborah and Barak were recounted in a glorious song of victory. Oppressed by the Canaanites (4:1-9). Evidently, the judgeship of Shamgar overlapped Ehud’s tenure because the next cycle of oppression and deliverance began after the death of Ehud. The source of the Israelites’ third instance of servitude, which continued for twenty years, was Jabin, a Canaanite king who reigned in Hazor, which was located in Naphtali. Joshua had burned Hazor earlier (Joshua 11:13), but apparently a later Jabin rebuilt Hazor, along with building a strong army commanded by Sisera and fortified with nine hundred chariots of iron. God selected Deborah, a prophetess, to be the judge over Israel. When the Israelites had suffered enough, God directed Deborah to send Barak to do battle with Sisera and his powerful forces. Barak was told, however, that the honor for the victory promised by God would go to a woman. Victory over the Canaanites (4:10-17). Discomfited: the basic meaning Barak was from the tribe of Naphtali. The is “to put in motion or to give army he led consisted of ten thousand troops attention to in the way of from Naphtali and the neighboring tribe of harassment or trouble.” The Zebulun. Barak assembled his men on purpose was to create panic Mount Tabor, situated about twelve miles with the goal being destruction. The objects of such destruction northeast of Megiddo, as he had been directwere the enemies of Israel ed (Judges 4:6). Hearing that Barak and his whom God harassed, troubled men were on Mount Tabor, Sisera led his and caused to panic in fear.This army with its nine hundred chariots of iron word is also used of God’s judgment upon the men of war toward that site. The Israelites charged who refused to possess the down from the mountain and with the help Promised Land (Deut 2:14, 15). of God completely routed the Canaanite Word Study #2000. army. Sisera left his chariot and fled on foot. His flight took him past the tent of Jael, the wife of Heber the Kenite. The Kenites were descendants of Moses’ father-inlaw. Evidently some Kenites had settled in Canaan among the Israelites; however, Heber’s family had maintained a neutrality toward Jabin. The Death of Sisera (4:18-24). Upon Jael’s invitation, Sisera took refuge in her tent. She covered him with a blanket and gave him some milk to drink. Then Sisera asked Jael to watch for any pursuers while he rested. Confident of safety, Sisera fell into a deep sleep. However, it was “the sleep of death” (Psalm 13:3), for, when Jael saw that her guest was sound asleep, she took a tent nail and hammer and drove the pin completely through the general’s head into the ground. Thus, a warrior who had struck terror in the hearts of
A New Beginning / 85 so many people died in his sleep at the hands of a courageous, anna crafty woman. When Barak Jael and Sisera (Judges 4:17-21): Sisera and arrived in hot pursuit of his his Canaanite army were losing the battle enemy, he was amazed to find Sisagainst Barak and his army. He fled the era lying dead, fastened to the battle on foot. Jael, the wife of Heber, went out to meet Sisera and invited him to hide earth with a long, tent nail driven in her tent. Sisera assumed he would be through his temples. Truly the safe there because no one would dare come Lord had sold the mighty Sisera inside her tent because, according to into the hand of a woman (Judges ancient customs, no man was permitted to intrude into a woman’s tent. To do so 4:9). meant the death penalty. Jael gave Sisera The Song of Victory (5:1some milk to drink, covered him with a rug 31). Deborah and Barak’s song and the exhausted and weary Sisera fell of victory is one of the most elointo a deep sleep. Jael tiptoed softly to the place where Sisera lay. In her left hand was quent and expressive pieces of a tent spike and in her right hand was a literature ever recorded in either workman’s wooden hammer. She drove the sacred or secular sources. In spike through his temple and into the poetic form, Deborah recounted ground beneath his head. He died instantly. the battle, adding information that was not included in the fourth chapter of Judges. Verses 14-18 provide an insight into the participation of the various tribes in the battle against Jabin and Sisera. Ephraim, Benjamin, Machir (a son of Manasseh), Zebulun, Issachar and Naphtali responded to the call to arms with Zebulun and Naphtali providing the most troops (verses 14, 15, 18). However, Reuben, Gad, Dan and Asher were unresponsive or halfhearted toward the appeal for help (verses 15-17). It seems that the valley in which the battle occurred was flooded through the intervention of God, thus rendering the vaunted iron chariots of Sisera not only useless but also as impediments to his troops (verse 21). Jael was acclaimed as “blessed above women” because she was used by God to inflict judgment on the one who had treated His people so cruelly (verse 24). With the Canaanites defeated, the nation of Israel was at peace for forty years (verse 31).
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Thursday GIDEON’S ACCOMPLISHMENTS
Lesson 8 Judges 6:1—8:35
The Israelites’ fourth apostasy brought them into servitude to the Midianites. God called Gideon in a dramatic manner and used him in a mighty way to deliver the Israelites. Gideon’s small band of men was able to accomplish much because Gideon’s sword was also God’s sword. His Call by God (6:1-40). The Midianites inhabited a region east of the Dead Sea. They were descendants of Abraham through Keturah (Gen. 25:1-4) and were often allied with the Edomites, the descendants of Esau. Gideon
86 / Judges 1:1—12:15 was from an obscure family in Manasseh. Fleece: this form of the Hebrew His call came directly from God who word gazzah is used only of appeared to him in a theophanic manner Gideon’s encounter with the (verses 11-24). Gideon’s first mission was to Lord. A fleece is obtained by shearing a sheep. It is removed destroy an altar of Baal, an undertaking from the animal as far as possithat was considered by the Midianites and ble in one piece. It is then to be their allies as an act of defiance (verses 25washed several times, carded 33). Gideon rallied troops from Manasseh, and spun for weaving. Dew is Asher, Zebulun and Naphtali to confront generally heavy in the hill country of Gilead.The wool of the the approaching enemy. However, before he sheep, either by covering the led the Israelites into battle, Gideon sought body with a single cut fleece or assurance that God would be with them by a woven garment, was the most what has come to be known as the sign of commonly used protection against the night cold and early the fleece (verses 34-40). While Gideon’s morning dew.Word Study desire for certainty was understandable, his #1492. example must not be overemphasized by today’s believers because they have the complete record of divine revelation. His Victory West of the Jordan River (7:1-25). Gideon led his men to the vicinity of Shechem in anticipation of a battle with the Midianites. However, God told Gideon to reduce the number of his soldiers so they would not think that they had won the battle through their own strength. Finally, Gideon’s army was Jerubbaal: this name is made up down to three hundred men (verse 7). of two Hebrew words.The first word means “to toss, grapple, Gideon divided his men into three compawrangle, hold a controversy; to nies, providing each soldier with a trumpet contend, rebuke and strive and an empty clay water pitcher with a thoroughly.” The second is the torch concealed inside. He positioned his word Ba’al which is the name men all around the enemy camp, having of a Phoenician deity. Jerubbaal, was a symbolic name given to instructed them to blow their trumpets and Gideon by his father, Joash smash their clay pitchers when he gave the (Judges 6:32), in response to his signal, after which they were to shout, “The destruction of the altar of Baal. sword of the LORD, and of Gideon” (verses In 2 Samuel 11:21 the name is changed to Jerubbesheth mean16-18). The blare of the trumpets and the ing “shame (the idol) will consudden appearance of three hundred torchtend.” Word Study #3378. es, accompanied by the shouts of Gideon’s men, threw the Midianite camp into total confusion and disarray. The enemy soldiers began fighting among themselves, and those who were not killed or injured fled with the Israelites in hot pursuit. His Victory East of the Jordan (8:1-21). Gideon and his band of three hundred crossed the Jordan River in pursuit of their foes. Before continuing after the Midianites, however, Gideon had to placate the miffed Ephraimites (verses 1-3). Then he encountered a lack of cooperation from Succoth and Penuel (verses 4-9). Pressing on, Gideon caught up with what was left of the
A New Beginning / 87 Midianite army, which was about fifteen Midian: Midian, Hebrew for strife thousand men. One hundred twenty thouor contentions, was a son of sand had been killed, and an unknown numAbraham by his wife Keturah. ber had fled in fear (verse 10). Gideon and He was the father of the Midihis band completely routed their foes, most anites who warred against the of whom were probably slain and they capchildren of Israel.They were tured the two kings (verses 11, 12). Then he associated with the Ishmaelites returned to Succoth and Penuel and executand Midianites (Gen. 37:28, 36). The Midianites defeated by ed the elders of both cities and destroyed the Gideon were also called Ishtower of Penuel (verses 13-17). One addimaelites because of their goldtional item demanded Gideon’s attention. en earrings.Word Study #4080. The Midianite kings—Zebah and Zalmunna—had killed two of Gideon’s brothers. Therefore, Gideon directed his eldest son to avenge his uncles’ blood, but his youth caused him to shrink from the task. So Gideon executed the men, thus concluding God’s judgment upon the Midianites for their oppression of the Israelites. His Rejection of Kingship (8:22-35). Following the defeat of the Midianites, the Israelites asked Gideon to become their king. However, Gideon refused insisting correctly that God was to be their king (verses 22, 23). Gideon did ask for a substantial portion of the spoils of war which the men were glad to give. With the gold and the purple robes he received, Gideon made a lavish ephod which he displayed in his hometown. Probably Gideon intended it as a trophy of war, a harmless memento of a great victory. Unfortunately, some Israelites started worshiping the ephod (verses 24-27). However, the land enjoyed a time of peace and rest for forty years (verse 28), after which the Israelites succumbed to their fifth apostasy (verse 33). Friday ABIMELECH’S TREACHERY
Lesson 8 Judges 9:1-57
Of all the sons of Gideon, Abimelech was the least qualified by birth and by character to be a king. However, he was determined to have the position of honor and power his father had declined. Abimelech came to a tragic and ignominious end, but not before he had caused much suffering and death. Gideon’s Sons Assassinated (verses 1-6). Abimelech was introduced earlier as the son of Gideon by a Shechemite concubine (Judges 8:31). Following Gideon’s death, Abimelech convinced the Shechemites that he should be the king of Israel (verses 1-3). He not only won their approval but he also secured seventy pieces of silver and hired a gang of thugs who assassinated Gideon’s seventy sons except for Jotham, the youngest of the sons (verses 4, 5). Since those executions occurred while Gideon’s sons were “upon one
88 / Judges 1:1—12:15 stone,” it seems likely that they had gathered for some special occasion, possibly a religious function or a memorial assembly for their father. After the assassination of Gideon’s sons, Abimelech was acclaimed as king by the men of Shechem (verse 6). Jotham’s Fable (verses 7-21). When Jotham learned that his wicked half brother had been made king, he stood on top of Mount Gerizim, which was near Shechem and called the people to him. He then related the fable of the king of the trees. The trees wanted to anoint one of their number to be their king. The olive tree, the fig tree and the grapevine, each of which was beneficial and each of which is also used in the Scriptures to denote the nation of Israel, all declined the offer to become the king of the trees. Finally, the trees asked the bramble to reign over them, a request that was eagerly accepted. The irony was unmistakable. Not only was Abimelech unworthy of being a king, but the Shechemites proved themselves to be equally base by acceding to his wicked scheme. Abimelech was a thug and a murderer, and those who approved of the manner in which he became a king were no better than he was. As brambles are fit only for burning (Heb. 6:8), so was judgment certain to befall Abimelech and the Shechemites. Rebellion Against Abimelech (verses 22-41). The developments implied in Jotham’s fable soon began to unfold. Abimelech ruled for three years over a domain which probably included only some of the northern tribes. Then the men of Shechem, the same people who had elevated Abimelech to power, began to plot his downfall. Abimelech apparently had established his headquarters at Arumah, a town south of Shechem and north of Shiloh. He entrusted the rule of Shechem to Zebul. Open revolt against Abimelech was sparked by the coming to Shechem of Gaal, who with his kinsmen won the confidence of many of the Shechemites. During the harvest festival, Gaal was especially critical of Abimelech. Zebul, Abimelech’s deputy in Shechem, told his master about the rebellious and slanderous activities in Shechem. Consequently, Abimelech attacked Shechem, his own hometown, causing many Shechemites to be wounded and driving Gaal away. Abimelech’s Death (verses 42-57). On the day following the expulsion of Gaal, the men of Shechem went into the fields, probably to carry on their normal work. Abimelech followed the successful strategy of his father and divided his men into three companies. Those under his command blocked the way back to the city, while the others attacked the workers in the fields and killed them. After destroying Shechem, Abimelech moved against the tower of Shechem, which was a fortified religious sanctuary of some sort separate from the city itself. Many people in the area had fled to the tower for protection. Abimelech had his men to cut branches and pile them against the walls, after which they set the brush on fire. The flames consumed the wooden tower and caused the death of a thousand people (verse 49). Abimelech’s triumph was short-lived, however. From Shechem he went to Thebez about twelve miles north of Shechem to quell another rebellion. There he met his death in a most ignominious manner (verses 52-55).
A New Beginning / 89 Saturday SIX MORE JUDGES
Lesson 8 Judges 10:1—12:15
This passage, which includes another sad saga of sinning and suffering for the Israelites, gives the account of six more judges, the most important of whom was Jephthah. While Jephthah won a critical victory for the people of Israel, many students of the Scriptures remember him more for his rash vow to God. Tola and Jair (10:1-5). Both of these judges were from Manasseh. Tola was from west Manasseh and Jair was from east Manasseh. Although from the tribe of Manasseh, Tola made his seat of government at Shamir in the territory of Ephraim. He served as a judge for twenty-three years. Jair was Israel’s next judge; however, it is not known how much time elapsed or what happened between the tenures of Tola and Jair. A Gileadite, Jair judged Israel for twenty-two years. He had thirty sons, each of whom rode a donkey and ruled a city. Havoth-jair literally means “the villages of Jair.” Another Apostasy (10:6-18). This was Israel’s sixth apostasy recorded in the book of Judges. In this instance, however, it seems as if the idolatry was more widespread and more deeply entrenched. Verse 6 describes the worship of seven idolatrous deities. As chastisement, God permitted two nations, the Philistines in southwest Canaan and the Ammonites east of the Jordan River, to oppress the Israelites. The subjugation of the Israelites continued for eighteen years with the Ammonites responsible for the harsher treatment. When the Israelites cried out to God in repentance, He reminded them that they had been delivered from oppressors many times (verses 10-12). Although God did not promise to deliver the Israelites again, they turned from their idols nonetheless and began making plans to resist the Ammonites (verses 13-18). Jephthah’s Victory (11:1-40). Jephthah, the people of Israel’s ninth judge, was not acknowledged by his brethren because he was the son of a harlot. However, he apparently had a reputation as an accomplished warrior because he was asked to lead the Israelites against the Ammonites. The Ammonites, who were related to the Israelites through Lot, Abraham’s nephew, claimed the Israelites who had settled east of the Jordan River had taken the land from them. However, Jephthah reminded the Ammonites that the land had been taken from the Amorites (verses 12-28). Even more remarkable than Jephthah’s victory over the Ammonites was the vow he made if God gave him the victory (verses 30, 31). Bible scholars are divided about whether Jephthah actually sacrificed his daughter or whether she lived the rest of her life as a virgin separated from normal society. The statement in verse 39 states that “she knew no man” and suggests that she remained a virgin the rest of her life. Jephthah’s Criticism (12:1-7). Following Jephthah’s great victory over the Ammonites, the men of Ephraim were filled with jealousy. As they had done to Gideon, they complained that they had been ignored in the campaign
90 / Judges 1:1—12:15 against the Israelites’ enemy. The Ephraimites crossed the Jordan River to engage Jephthah’s troops, who were mostly men of Manasseh, the brethren of Ephraim. Lacking the tact of Gideon, Jephthah met the hot-tempered Ephraimites in battle and utterly routed them. Jephthah’s men were able to secure the crossing points of the Jordan River. By a clever test involving dialect, the Ephraimites were identified and executed. Forty-two thousand men of Ephraim tragically and needlessly lost their lives. Jephthath’s tenure as judge was relatively brief. Ibzan, Elon and Abdon (12:8-15). These men judged Israel for seven, ten and eight years respectively. Ibzan was from Bethlehem in Zebulun. The fact that he sent his daughters “abroad” to marry and brought in women from “abroad” for his sons to marry means that his children married outside their tribe. Elon was also from Zebulun. Abdon had a large family. Some scholars say the word nephews in verse 14 actually denoted grandsons. He was probably a wealthy man who used his sons and grandsons—or nephews—to assist him administratively. Lesson 8 A NEW BEGINNING
Conclusion Judges 1:1—12:15
Judges 1-12 recount the ebb and flow of the nation of Israel’s spiritual and national well-being following the death of Joshua. Included in these chapters are the accounts of six apostasies, six servitudes and six deliverances. God raised up twelve judges during that time, the best known of whom were Deborah, Barak and Gideon. However, judges who were relatively obscure also played important roles in the nation of Israel’s history.
Lesson 9
For Sunday, January 26, 2003
Life and Exploits of Samson Judges 13:1—16:31 More is known about Samson than any of the other thirteen judges. Unfortunately, however, most of the information regarding him is negative, as his story is a tragic account of unfulfilled potential. Although born of godly parents, Samson’s conduct was generally ungodly. Nevertheless, God’s purposes regarding the nation of Israel were not thwarted by Samson’s disobedience. His life is a classic example of how God sometimes overrules evil in order to accomplish His will. Monday
Lesson 9
THE ANGEL’S ANNOUNCEMENT
Judges 13:1-14
As it was with some other notable Bible characters, Samson’s birth was heralded by Philistines: the Philistines were an angelic messenger and was the result of originally from the regions of the Aegean Sea.They came to divine intervention. Although Samson’s parCanaan by the time of Abraents were devout servants of God, he folham.They were descendants of lowed sinful pursuits despite the godly nurHam and the old Babylonians. ture he received. The name means “migrants” and refers to the country they The Appearance of the Angel (verses inhabited along the costal plain 1-5). Verse 1 tells of Israel’s seventh apostabetween Gezer and Gaza.They sy, for which God allowed the Philistines to were constant antagonists of oppress the Israelites for forty years. Since the Israelites throughout the the allotment for Dan was in southwestern period of the Judges.They were finally subdued by King David. Canaan, the Danites were especially vulnerThey vanished from the records able to Philistine harassment. Manaoh and following the Assyrian invasion his wife, who became the parents of Samson, under Sennacherib (2 Kings had probably been childless for many years. 18:13).Word Study #6430. That was why the announcement that they would have a son was so startling. The messenger who appeared to Manaoh’s wife was called “the angel of the LORD” (verse 3). In this instance, that designation evidently referred to an angel instead of a theophanic appearance of Jesus Christ, as later events seem to indicate. The mother-to-be was admonished not to consume any wine, strong drink or ceremonially unclean food. The child that was to be conceived within 91
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Manna Prenatal Care (Judges 13:3-5): Some people in adulthood took Nazirite vows, consecrating their lives to God for a fixed period which was ordinarily thirty days. During this time they abstained from strong drink, touching a dead body and cutting their hair as a sign of their living devoted lives to the Lord renouncing the world with its pleasures. The Lord decreed that Samson be a Nazirite to God all the days of his life. Manoah and his wife were given specific commands concerning prenatal care of the son which would be born to them. This teaches that life begins at conception. To Manoah’s unnamed wife he commanded that she drink no strong drink (alcoholic beverage) nor eat anything unclean or anything that came from the grapevine. After her son was born, she was never to cut his hair. He told Manoah not to interfere with her doing these things but help her to do them.
Nazirite: the root meaning in Hebrew as well as in Greek speaks of a separated or consecrated one such as a prince. The word is also applied to an unpruned vine of the Sabbatical year that was left to grow on its own (Lev. 25:4, 5), thus the vine was like an unshaven Nazirite. Nazirite is closely connected with the Hebrew word meaning “to vow” or “to make a vow.” The Nazirite dedicated himself and took a vow of separation to perform a special service. For most the vow lasted from one to three months. Samson, Samuel and John the Baptist are the only ones mentioned in Scripture who took the oath for life. Word Study #5139.
her was to be a Nazirite from the time of his birth. A Nazirite was someone who had been especially set apart or dedicated to the Lord, either for an entire lifetime as in the case of Samson or for a specific period of time (Num. 6:1-7). The Perplexity of Samson’s Parents (verses 6-8). Evidently, Manaoh’s wife was not certain whether the messenger she had encountered was an angel or a prophet (verse 6). He did not identify himself, and, after his startling announcement, Manaoh’s wife did not have the presence of mind to ask who he was. The angel’s message made an indelible impression on Manaoh’s wife, however, as she remembered what the messenger told her (verse 7). Although Manaoh and his wife knew what had been told them, they were perplexed as to what the announcement meant and what its implications might be. Therefore, Manaoh prayed for God to send the messenger back to them so they could learn what they needed to know about rearing the special child which they would receive (verse 8). How commendable their attitude was! The Announcement Repeated (verses 9-14). In response to Manaoh’s prayer, God sent His angel back to Manaoh’s wife (verse 9). When she saw the angel, she ran and told Manaoh that the messenger had returned (verse 10). Manaoh’s questions in verse 12 have been variously interpreted by Hebrew scholars. There is a consensus, however, that Manaoh sought to learn what was God’s plan for their son and how they should teach him to fulfill God’s desire. Once again, the angel emphasized that Manaoh’s wife was to watch carefully what she ate during her pregnancy (verses 13, 14). Essentially, she was to obey the Nazirite dietary requirements on behalf of her unborn son, thus stressing that human life begins at conception.
Life and Exploits of Samson / 93 Tuesday
Lesson 9
THE ANNOUNCEMENT FULFILLED
Judges 13:15-25
Manaoh and his wife did not realize that they had encountered an angel until he departed from them. Although they had some concerns regarding the significance of their experience with the angel, their faith in God remained strong. In the course of time, a son was born as God had promised. The Offer of Hospitality (verses 15-18). Still unaware that he was speaking with an angel, Manaoh offered to prepare a meal for his visitor as Abraham had done centuries earlier (verse 15; Gen. 18:1-5). The heavenly messenger declined Manaoh’s offer of hospitality and told him that if he wanted to offer a burnt-offering, it must be offered to God (Judges 13:16). Still assuming that the angel was a prophet, Manaoh asked his name, suggesting that when his son was born, he would name him after the one who had declared such a wonderful announcement (verse 17). However, the angel refused to tell his name, insisting that “it is secret” (verse 18). The name of the messenger was not important; his message was the primary issue. When the delegation of Pharisees asked John the Baptist who he was, he simply replied, “I am the voice of one crying in the wilderness,” indicating that what he had to say was more important than who he was (John 1:19-24). The Sacrifice to God (verses 19-23). Using a rock as an improvised altar, Manaoh offered a young goat—probably the one he had intended to use as a meal for the messenger—as a sacrifice to God (verse 19). Then a most remarkable thing occurred. As the sacrificial flames leaped anna upward, the angel who had been speaking with Manaoh and his Source of Samson’s Strength (Judges 13:24): God punished the Israelites because wife stepped into the fire and of their idolatry by giving them into the ascended to Heaven in the hands of the Philistines for forty years. God flames (verses 20). When that now moved to end their punishment. Samhappened, Manaoh and his wife son began their deliverance, and it was conimmediately knew that the mescluded during the reign of Saul. Samson’s senger with whom they had mission was to intimidate and domineer the Philistines single-handedly and to restore to been talking was not a mortal life the courage of the Hebrews. being. Immediately, they fell on Samson’s unusual strength was a menace their faces. Later, as he considto the Philistines. He was not muscle ered further the memorable bound. He was an ordinary looking man. incident, Manaoh became appreHis source of strength was not in his biceps. His source of strength was not in his hair. hensive. Assuming that they The source of his strength was in his had seen a manifestation of God, Nazirite vow and the fact that the Holy Manaoh feared that he and his Spirit would come upon him giving him wife would certainly die (verses supernatural strength in order for him to 21, 22). However, Manaoh’s wife accomplish the purpose of God in his life. was not as upset as was her husHis long hair was a sign of his Nazirite vow. band. She reasoned that if God
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had intended to kill them, He would not have accepted their offering, nor would He have given them such a wonderful message (verse 23). The Birth of Samson (verses 24, 25). A son was born to Manaoh and his wife in keeping with the angelic prophecy. It is not certain what the name Samson means in the Hebrew language; however, the word seems to have had some reference to the sun. The statement that “the child grew, and the Lord blessed him” is reminiscent of what was said regarding Samuel (1 Sam. 3:19), John the Baptist (Luke 1:80) and even Christ Himself (Luke 2:52). Samson probably began demonstrating at an early age that he was going to be used by God in a special way. At times he was able to exercise superhuman strength because the Holy Spirit empowered him. In Old Testament days the Holy Spirit often acted sovereignly, coming upon human beings as He chose to do so, sometimes without any consideration for the spirituality or character of the human instrument. Wednesday
Lesson 9
A BRIDE FOR SAMSON
Judges 14:1-20
Despite the many positive qualities Samson might have possessed, he had a fatal weakness for women—and the wrong kind of women at that. Under favorable circumstances marriage is beneficial for the couple and for all those whom their lives touch. However, the wrong marriage partner anna can be the occasion of much sorrow and grief, not only for the Spirit of the Lord (Judges 14:6): God allowed the Philistines to have dominion spouses but for many others as over the Israelites to punish them for backwell. sliding. God did not want the Philistines to Samson’s First Love (versthink they had captured the Israelites withes 1-4). According to marriage out His approval. He raised up Samson to customs in Bible times, wedbe Israel’s thirteenth judge and to be a dings were arranged by the parthorn in the side of the Philistines. When ents of the bride and groom. in danger, the Spirit of the Lord would Having found a Philistine girl come upon Samson and give him superwhom he wanted to marry, Samnatural strength. This made him unbeatson demanded that his parents able and a visible sign to the Philistines that God was much stronger than they. make the arrangements. The All sixteen judges had the Spirit of the devout couple was distressed by Lord upon them. The Holy Spirit gave their son’s choice for a bride. them power to accomplish God’s purpose. Samson would not be deterred, To Samson He gave supernatural physical however. Despite Samson’s disstrength. To other judges the Spirit of the regard for the desires of his parLord came upon them to inspire them, to ents and the teachings of the give them leadership abilities and to direct Law of Moses (Ex. 34:16), God their war plan for overcoming the enemy. would use the headstrong will-
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Life and Exploits of Samson / 95 fulness of the young Israelite for His own Lion: there are seven Hebrew purposes (Judges 14:4). God would salvage words translated lion in the Old some good from an unfortunate situation Testament. ’Ari is from a root even if what He permitted Samson to do was which means “to pluck in the not in keeping with His objective will for sense of violence.” Lions roamed the wilderness of Israel him. The fact of Israel’s bondage to the during Old Testament times. Philistines was specifically mentioned in When they are mentioned in verse 4. the Bible, they have great The Slaying of the Lion (verses 5-9). strength, boldness and are Despite their misgivings, Samson’s parents ferocious and sneaky (1 Peter 5:8). Nearly all Scripture referagreed to accompany him to Timnath to ences are used figuratively. In make the arrangements for the marriage. the stories of Samson, David, When they approached Timnath, Samson Benaiah, Daniel and the Assyriapparently withdrew from his parents for ans who settled in Samaria all some reason, and, while apart from them, of the lions are to be taken literally.Word Study #738. Samson was attacked by a lion (verse 5). Empowered by the Holy Spirit, Samson tore the lion apart with his bare hands, but told no one—not even his parents— about the remarkable incident (verse 6). After completing the wedding arrangements, Samson and his parents returned home (verse 7). Later, probably a year later in keeping with the custom of those days, Samson and his parents returned to Timnath for the wedding (verse 8). When he checked the scene of the lion attack, Samson discovered that a swarm of bees had made a hive in the lion’s carcass—most likely the rib cage since the skin and flesh would have been completely decomposed (verse 9). Samson shared some of the honey with his parents, but was careful not to tell them where he had obtained it. Samson’s Riddle (verses 10-17). In keeping with the custom of that day, Samson’s wedding was marked by a week of celebration (verse 10). As part of the festivities, Samson proposed a riddle to his thirty Philistine escorts, the winner of which was to receive new clothRiddle: derived from a Hebrew ing—the word sheets denoted undergarword meaning a puzzle, a trick, ments—a valued prize in that day (verses mystery, a dark saying, hard 11-13). Samson’s riddle was about the bees question, proverb or riddle.The that had made a hive in the lion’s carcass chidah (khee-daw´) is a mysterious saying beyond understand(verse 14). Unable to arrive at a quick soluing, a saying or story whose tion to the riddle, the Philistines threatened meaning is to be determined by Samson’s bride, who in turn constantly and its hearers. It is used eight intensely pressured him in order to obtain times in Judges 14 in relation to the answer (verses 15, 16). Finally, on the the riddles of Samson. Five last day of the feast, Samson succumbed to times it is translated as dark sayings or speeches and twice as the tears of his bride and told her the hard questions.The term dark answer to the riddle. She immediately speeches denote the revelations relayed the answer to the Philistine men given by the Lord. Word Study who had threatened her and her family #2420. (verse 17).
96 / Judges 13:1—16:31 The Wedding Interrupted (verses 18-20). As the seventh day was about to end, the Philistine men gave Samson the answer to his riddle. He immediately knew how they had learned the solution (verse 18). Under the power of the Holy Spirit once again, Samson went to the nearby Philistine city of Ashkelon where he killed thirty men, from whom he obtained the clothing he owed to the men at the wedding feast (verse 19). Because he was so angry with his bride, he did not consummate the marriage, but returned to his parents’ home instead (verse 19). The father of the woman whom Samson had planned to marry gave his daughter in marriage to the man whom Samson had chosen to be his best man at his wedding (verse 20). (Compare John 3:29.) Because the woman had been betrothed, it was not likely that any other man would have been willing to marry her. Thursday SAMSON DELIVERED TO THE PHILISTINES
Lesson 9 Judges 15:1-20
Despite his many shortcomings and failures, Samson illustrated Jesus Christ in some of his actions and experiences. The deliverance of Samson to the Philistines by the men of Judah depicted the manner in which Jesus Christ would be rejected by His own people and delivered to the Gentiles for crucifixion. Samson’s Return Rebuffed (verses 1-5). Some time after the wedding debacle, Samson decided to return to Timnath and consummate the marriage that had been interrupted. He learned, however, that the woman had been married to another man (verse 1). The father urged Samson to marry the woman’s younger sister, but he rejected the offer (verse 2). Instead, Samson decided to take revenge on the Philistines in general, an undertaking which he felt was justified despite the damage it would cause (verse 3). He caught three hundred foxes or jackals and tied their tails together in pairs with a torch between each pair of tails (verse 4). Setting the torches on fire, he turned the terrified animals loose in the Philistines’ fields which were being harvested (verse 5). One hundred fifty pairs of foxes ran wildly through the fields with their tails blazing, causing all the grain to be burned—including what had already been shocked as well as what was still standing—along with the vineyards and olive groves as well. Samson’s Revenge Against the Philistines (verses 6-8). When the Philistines learned that Samson was responsible for the loss of all their crops, they did the same thing to Samson’s bride-to-be and her father that he had done to their fields (verse 6). Samson declared that he would inflict one more punishment upon the Philistines (verse 7). What Samson did and how he did it are not known. The Scripture simply states that “he smote them hip and thigh with a great slaughter” (verse 8). The origin of the phrase hip and thigh is not clear. However, it spoke of utter devastation which likely was inflicted
Life and Exploits of Samson / 97 ruthlessly. Following that great slaughter of the Philistines, Samson went to the territory of Judah to dwell in a region that was like a natural fortress, which was indicated by the phrase the top of the rock Etam. Etam was located in a hilly, rocky district in western Judah. The word Etam literally means “the lair of wild beasts, as a hawk or other wild bird of prey.” Samson’s Arrest (verses 9-13). Determined to destroy Samson, the Philistines moved against Judah and were preparing for an attack (verse 9). After learning that the Philistines were seeking Samson, the leaders of Judah sent three thousand men to reason with him, reminding him that they were subject to the Philistines, a tragic acknowledgment of which was underscored by the statement, “the Philistines are rulers over us.” Judah’s failure to destroy completely the enemies of God had become a besetting sin of omission. Samson defended his actions against the Philistines insisting that he had only retaliated for what they had done to him (verses 10, 11). After receiving a promise from the men of Judah that they would not try to kill him, Samson agreed to allow them to deliver him to the Philistines (verses 12, 13). He did not want to be responsible for the death of any of his fellow Israelites. Likewise, the men of Judah did not want to harm Samson. The new ropes with which he was bound were certain to be strong and pliable. Samson’s Slaughter of the Philistines (verses 14-17). The men of Judah delivered Samson over to the Philistines at Lehi which was on the border of Judah and the territory controlled by the Philistines. As the Philistines shouted jubilantly, the Holy Spirit came mightily upon Samson enabling him to snap the powerful cords with which he was bound as if they had been mere threads exposed to flames (verse 14). Then Samson seized the jawbone of a donkey, with which he killed a thousand of the Philistines (verses 15, 16). The reference to that bone as a new jawbone means “that it had not become completely dried and was consequently not as brittle as it would have been otherwise.” After destroying the thousand Philistines, Samson cast the jawbone aside and called that place Ramath-lehi, which literally means “the high place of the jawbone” (verse 17). Lehi, which means “jawbone,” was apparently situated on an elevated plateau. Samson’s Thirst Quenched (verses 18-20). Following his strenuous exertion, Samson was seized with a terrible thirst. He prayed to God, and, in answer to his prayer, God brought water out of a depression at Lehi. Some people believe that the reference in verse 19 to the jaw spoke of the jawbone which Samson used to slay the Philistines since the Hebrew term for jaw was lechi, which was also translated as jawbone. However, it seems likely that the water came from a spring which God brought forth from a “hollow place” which He Himself dug (verse 19). Samson called the well that God made for him En-hakkore, which literally means “the spring of the crier.” At the time the book of Judges was written, that well was still in Lehi. Samson’s twentyyear judgeship seems to have consisted essentially of his exploits against the Philistines.
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Friday SAMSON AND DELILAH
Lesson 9 Judges 16:1-20
After his bitter experience at Timnath, Samson should have learned not to become involved with Philistine women. Once again, however, he played with sin at great cost to himself and others. The Philistines thought they had defeated Samson, but the truth was that Samson defeated himself. Samson and the Harlot (verses 1-3). Samson’s second recorded romantic involvement was with another Philistine woman. On that occasion, he went to Gaza, a Philistine city in southwestern Canaan near the Mediterranean Sea and saw a harlot (verse 1). Evidently, Samson’s movements were constantly monitored by the Philistines. Informed that Samson was in their city, the men of Gaza secured the city gate and waited in ambush for him. Assuming that he would spend the night with the harlot, they intended to intercept him when he left the city and kill him (verse 2). However, Samson left the harlot at midnight. Finding the gate securely fastened, he grasped the two massive doors with their heavy posts and pulled them up, bar and all. Then he hoisted the entire gate assembly to his shoulders and carried it to the top of a hill near Hebron, nearly forty miles distant (verse 3). Delilah’s Agreement To Betray Samson (verses 4, 5). Samson’s last exploits as a free man were occasioned by his relationship with a woman named Delilah. Although not specifically identified, her nationality was undoubtedly Philistine. The “valley of Sorek” was in the northern part of what was considered the territory of the Philistines. The “lords of the Philistines” were the rulers of the five principal Philistine cities—Gaza, Ashkelon, Ashdod, Ekron and Gath. Those rulers each offered Delilah eleven hundred pieces of silver if she could persuade Samson to reveal the source of his superhuman strength and how he could be subdued. Fifty-five hundred pieces of silver was a handsome sum in that day. Joseph’s brothers received only twenty pieces of silver when they sold him to the Midianites (Gen. 37:28), and Judas betrayed Jesus Christ for thirty pieces of silver (Matt. 26:15). Delilah’s First Attempt (verses 6-9). Eager to secure the bounty for Samson, Delilah set about to discover the reason for his great strength (verse 6). He told her that he could be subdued by being bound with seven green withs (verse 7). The word withs, referred to strong, pliable vines often used as tent cords. Arranging for men to lie in wait in her house, Delilah proceeded to bind Samson with seven—a number that signified fullness or completion—green Delilah: the root word connotes vines (verse 8). Probably Samson was lowness as a state or one who is low, to languish or a state of asleep when Delilah trussed him up with deprivation.This would be a fitthe vines because she cried out, “The ting name and description of Philistines be upon thee, Samson” (verse 9). the Philistine woman who beAroused and stirred into action, Samson trayed Samson.Word Study broke the seven vines as easily as if they #1807. had been threads subjected to fire. Sam-
Life and Exploits of Samson / 99 son’s lack of spiritual perception is obvious to people who read about the manner in which he continued to test God’s patience and long-suffering. However, Samson’s spiritual faculties had become too dull for him to notice. Delilah’s Second Attempt (verses 10-12). Reproaching her lover for mocking her and lying to her, Delilah tried once again to discover the secret of Samson’s strength. This time Samson told her that if he were bound with new ropes which had never been used his strength would be reduced to that of normal men. Once again there were Philistines secreted in Delilah’s house, once again Delilah used the tactic which Samson had divulged and once again Samson broke his fetters as if they were threads. On a previous occasion, a thousand Philistines learned that new ropes could not bind Samson (Judges 15:13-15). The question that begs—even screams—to be asked is, why did Samson continue to subject himself to such treatment by Delilah? The most logical answer to such a question is that sin is so deceptive that it distorts one’s ability to exercise sound judgment. Delilah’s Third Attempt (verses 13, 14). By now, Delilah was probably getting frustrated. Twice Samson had deceived her and prevented her from collecting her reward. Once again, however, she insisted that he reveal to her the secret of his strength. This time Samson’s resistance started to crumble. Up to now, he had never said anything about the relationship of his strength and his exceptionally long hair. We know Samson’s strength was not in his long hair, but in his Nazirite vow, of which his hair was a sign. The story Samson told about having his hair woven into the web of a loom was not true, as subsequent events proved, but what he said was much too close to the truth. Alanna though he escaped once Departure of the Lord (Judges 16:20): Samson again, Samson had seriouswas as other men until the Spirit of the Lord ly compromised his status came upon him, then he had the supernatural as a Nazirite. strength to slay one thousand Philistines with the jawbone of an ass. All of this was about to Delilah’s Successful change because the Lord departed from him. Attempt (verses 15-20). The Philistines shaved his head while he slept. Delilah was relentless. LackHis hair was gone and his Nazirite vow broing in shame and lured by ken. His source of power, the Lord, withdrew the promise of fifty-five from him. He had lost his hair, the presence hundred pieces of silver, she of the Lord and his abnormal strength. Sadly, persistently demanded that he was unaware he had lost these three Samson tell her the source things. of his great strength. FinalNow he was about to lose more. The Philistines overcame him, put out his eyes and ly, worn down by Delilah’s he lost his eyesight. He was bound with brass constant, daily vexations, (copper) fetters and he lost his freedom. He Samson confessed that his was forced to grind in the prison house and supernatural strength was he lost his dignity. He lost his usefulness as a because he had been a judge and his ability to help his countrymen. Nazirite from birth and that his long hair was a sign of
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that vow (verse 17). Convinced that he had finally told her the truth, Delilah persuaded the Philistines rulers to bring their money once again. She lulled Samson to sleep with his head in her lap, after which she had a man to cut his hair. Then, when she cried once again, “The Philistines be upon thee, Samson,” he was overpowered and captured. The statement, “And he wist [knew] not that the Lord was departed from him,” is one of the most tragic comments to be found anywhere in the Bible. Saturday SAMSON’S LAST DAYS
Lesson 9 Judges 16:21-31
Samson was a pathetic figure in his last days. A man who could have been a mighty force for godliness among the Israelites was a blind captive in a Philistine prison. God was glorified more by his death than by his life. Such an epitaph is a sad commentary on any believer’s influence. Samson a Prisoner (verses 21, 22). With Samson’s strength having been reduced to normal level, the Philistines finally were able to subdue him. The first thing they did was to gouge out his eyes. Even if he were to break free later, a blind Hercules would be a less formidable foe. Samson was taken to Gaza where he was imprisoned and bound in brass chains. He was also forced to grind grain at a mill in the prison. Thus, it is obvious that the consequences of sin are blinding, binding and grinding. While in prison, however, Samson’s hair began to grow. That likely reminded him of the Nazirite vow that he had broken. Such a realization quite possibly led him to acknowledge his sins and seek God’s forgiveness. People have often wondered whether or not Samson was really a saved man. Although he frequently did not act as if he were a child of God, he is listed in Hebrews 11 among the Old Testament saints who lived for God and served Him through faith (Heb. 11:32). Samson the Entertainer (verses 23-25). The Philistines were jubilant because they had captured Samson. Consequently, they proclaimed a special day on which they gathered to celebrate their great accomplishment and to praise Dagon their god, whom they believed had delivered Samson into their hands (verse 23). When Samson was paraded before the people, they shouted praises to their god because the enemy who had caused such terror in the hearts of the Philistines had been captured and humiliated (verse 24). When the crowd became merry from the wine they consumed in celebration of Dagon, they wanted to make “sport” of Samson (verse 25). The Hebrew word for “make us sport” in this instance is the same as in Exodus 32:6, rendered there as “play,” which described the wild revelry of the Israelites when they worshiped the golden calf. Samson the Destroyer (verses 26-31). The place where the Philistines had gathered was probably an amphitheater. The “roof” was most likely an elevated grandstand where spectators could observe the proceedings below. In the center of the arena where Samson was led so he could entertain the
Life and Exploits of Samson / 101 crowd were likely an idol of Dagon and an altar, plus any other items used for worship. The two pillars in the center of the arena supported beams which were crucial to the support of the entire structure. As Samson was led into the center of the arena for what was perhaps to be his final appearance before the assembly, he asked the youth who led him to guide his hands to the pillars so he could feel them. Then Samson prayed for God to give him one last surge of strength, after which he pulled down the pillars, causing the entire structure to collapse. Undoubtedly, included among the three thousand Philistines who perished that day were practically all the officials and other important people. Samson’s family recovered his body and buried it in his father’s tomb. Lesson 9 LIFE AND EXPLOITS OF SAMSON
Conclusion Judges 13:1—16:31
The career of Samson had several strange twists. Unfortunately, many things in his life were unworthy of emulation by God’s people. Perhaps one of the clearest lessons from a study of Samson is that divine purposes will be realized despite human failures. God prefers to use dedicated, faithful believers in accomplishing His will, but He can use disobedient Christians and even wicked sinners. God’s work is done, not by fleshly might or human power, but by His Spirit (Zech. 4:6).
Lesson 10
For Sunday, February 2, 2003
Spiritual Decline of Israel Judges 17:1—21:25 The chronological sequence of the book of Judges ends with the death of Samson. The last five chapters in Judges are essentially an appendix, providing an overview of the general decline of spirituality and morality in Israel during the time of the judges. Two primary subjects are covered in these chapters: the migration of some of the Danites far to the northeast, north of the territory allotted to Manasseh east of the Jordan River, and the near devastation of the tribe of Benjamin. Monday
Lesson 10
AN EXAMPLE OF IDOLAT RY
Judges 17:1-13
The story of Micah the Ephraimite gives an indication of how easily the Israelites had slipped into idolatry. The idolatry of the various Canaanite people who lived among the Israelites was a constant temptation. Evidently, Micah was wealthy enough to support a priest who led his family in their idolatrous worship. Micah and His Idol (verses 1-4). Micah was part of a family that lived in the hill country of Ephraim. He stole eleven hundred pieces of silver from his mother. Later, he confessed the theft, possibly because he learned that the money had been dedicated to God (verses 1, 2). After Micah returned the silver, his mother gave two hundred pieces to a silversmith who made two idols for Micah. One of the idols was “a graven image,” a figure carved of wood or stone and plated with silver. The other idol was “a molten image,” one made by melting the silver and pouring it into a form (verses 3, 4). It is entirely possible 102
Ephod: this word is used fortyeight times in the Old Testament. It especially applied to the sacred garment of the high priest which was made of gold, blue, purple, scarlet and fine twined linen.The ephod likely went below the hips and was fastened by two shoulder pieces and a woven band that formed a girdle.There were two onyx stones engraved with the names of the tribes of Israel placed on the shoulder pieces. A breastplate with twelve precious stones in four rows was fastened to the ephod with gold chains. Under the ephod was the blue robe that reached down to the priest’s feet. Samuel wore a linen ephod (1 Sam. 2:18, 19), as did the priests at Nob (1 Sam. 22:18).The will of the Lord was often sought by consulting the ephod with the Urim and Thummim.Word Study #646.
Spiritual Decline of Israel / 103 that Micah regarded those images as representations of anna God. However, the Law of Moses House of Gods (Judges 17:5): Micah made specifically forbade the making for himself and his family a private shrine of any graven images or the use in which he housed his gods. He placed inof any images in worshiping side it a graven image and a molten image. God. Because Micah’s mother The graven image was carved from a block of wood or stone covered with silver. The had dedicated the silver to God molten image was a figure formed of solid and expressed gratitude to Him metal cast into a mold. He consecrated one for the return of her money, indiof his sons and gave him an ephod, the cates that they knew about the symbol of a priest. He became the family’s true God. However, the idolatry priest and regulated and performed reliof the Canaanites had corrupted gious ceremonies in the shrine. He also Micah’s family. gave him a teraphim. A teraphim was a Micah and His Priesthood household god, a means of divination. (verses 5, 6). Micah had his own Micah was sincere in his worship but sinprivate religious establishment. cerely wrong. His graven images were The reference to the phrase false gods and a violation of the Law of the house of gods in verse 5 likely Lord (Ex. 20:1-5). Zechariah declared that the teraphim were utter nonsense (Zech. indicated some kind of shrine. 10:2) and King Josiah said they were an The words ephod spoke of a garabomination (2 Kings 23:24) . ment worn by priests when they served in their official capacity, and teraphim denoted the household gods—usually small images—figured prominently in many of the false religions of that day. Micah even went so far as to make one of his own sons the priest over the false religious system he had created. In verse 6 is the statement, “In those days there was no king in Israel,” which appears four times in chapters 17—21 (Judges 17:6; 18:1; 19:1; 21:25). That statement suggests that the only restraints on the conduct of the Israelites were personal convictions and tribal customs. Thus, it was easy for some people to drift into spiritual and moral error. Micah and the Levite (verses 7-13). It is not clear why the young Levite left Bethlehem in Judah—the Bethlehem where Jesus would be born hundreds of years later—and sought another place to live. Evidently, he was not satisfied with his situation and wanted something different from the role that had been assigned to him. Because the tribe of Levi had been scattered throughout the land of Israel, some Levites would have been nearby wherever the young Levite went. When he arrived at Micah’s house, however, Micah was pleased to learn that he was seeking a place to live. Micah offered him the position of family priest, a position which had been filled by one of Micah’s sons. Because the young man so readily accepted Micah’s offer shows that something was amiss with him. As a Levite, he would have known that no one could assume priestly functions except those who were qualified by their lineage to do so. Micah should have known that also, but he obviously did not care whether or not he observed the Law of Moses strictly; however, the
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104 / Judges 17:1—21:25 Levite should have cared. Micah’s request for the Levite to be a “father” as well as a “priest” (verse 10) indicated that he wanted the Levite to teach him and his household while also offering sacrifices for them. Tuesday THE EXPANSION OF IDOLAT RY
Lesson 10 Judges 18:1-31
The idolatry of Micah’s household was transported to a new place and into many families. Unwilling to drive the Philistines from the allotment they had received, some of the Danites decided to go where they thought life would be easier for them. However, a different location was not what those Danites needed. The Search for Another Inheritance (verses 1-6). The tribe of Dan had received an inheritance which lay along the Mediterranean Sea and bordered on Ephraim, Benjamin and Judah. The Philistines retained much of Dan’s allotment, and the Danites were not able to expel them anna (verse 1). Consequently, some Men of Valour (Judges 18:2): The tribe of of the Danites decided they Dan lacked a well-defined territory of its wanted to relocate. Somehow, own. It was crowded in by Judah, Benthey heard about the area jamin and Ephraim. A portion of the tribe around Laish, which was east of Dan migrated north. They sent five of the Jordan River and north spies to locate a suitable territory for conquest. These five spies were men of valour. of Manasseh’s territory. In They were from Zorah (Samson was born order to check out the land, the in Zorah and was a Danite) and from EshDanites sent five men who taol. stopped at Micah’s house en Valour means “they were men of courage, route to Laish (verse 2). When judgment and prudence.” They were forcethey saw the Levite, they conful, virtuous, strong and active. They were cluded from his accent that he chosen because of their personal ability, was not an Ephramite (verse physical and mental energy, judgment and 3). Upon learning that the wisdom. The men of valour chose well. They Levite was Micah’s priest, the chose the land of Leshem. The tribe of Dan Danites asked him to detersmote the inhabitants with the sword, mine whether their mission dwelled there and called the place Dan would be successful (verses 4, after their father (Joshua 19:40-48). 5). The Levite assured them that God would be with them on their journey (verse 6). It is likely that the Levite merely gave those men the answer they wanted to hear since he was not able to discern God’s will as could the high priest. The Defection of Micah’s Priest (verses 7-20). Having received the Levite’s blessing on their mission, the Danite scouts continued their journey. They came at last to Laish, a Canaanite city east of the Jordan River about a
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Spiritual Decline of Israel / 105 hundred miles north of Mount Ephraim (verse 7). The situation at Laish seemed very favorable to the Danites—a choice, productive site with no defenses. The scouts’ report was pleasing to at least some of their fellow tribesmen. Thus, a contingent of six hundred men plus their families and possessions set out for Laish (verses 8-11). En route to Laish, the migrating party camped on the second night of their journey in the area where Micah lived (verses 12, 13). While there, the five men who had visited Micah earlier told their fellow tribesmen about the ephod and idols that Micah had. Although the Scripture is not explicit, it seems as if the Danite scouts suggested that they should take Micah’s idols for themselves (verse 14). However, they not only took the idols but they also persuaded the Levite to go with them (verses 15-20). The Levite was a hireling. If he could be persuaded by ten pieces of silver a year (Judges 17:10) to serve in a position to which he was not entitled, he could be enticed even more by the opportunity to serve as the priest for a considerably larger number of people. As for those Danites, they were guilty of at least four serious sins: (1) they forsook their inheritance in Canaan instead of expelling the ungodly Philistines; (2) they stole the property of a fellow Israelite; (3) they acknowledged as priest a man who could not serve in such a position and (4) they intended to establish a false religious system. The Theft of Micah’s Idols and Priest (verses 21-26). Evidently, Micah and his servants plus the other men associated with him were working in the fields or were otherwise occupied when the Danites made off with his idols and priest. Upon discovering what had happened, Micah gathered some men and pursued the Danites (verses 21, 22). When he overtook them, he accused them of stealing his idols and priest (verses 23, 24). However, the Danites threatened to kill Micah and all his family if he did not leave them alone (verse 25). When Micah realized that he was opposed by a superior force, he backed down and the Danites continued on their way (verse 26). That incident provided additional insight into the character of the Danites who chose to forsake their inheritance. They were unwilling to listen to reason and had no sense of human decency. Moreover, they were not willing to reimburse Micah for the idols that they had stolen or even to make arrangements to return the idols after they had a chance to make copies of them. The Settlement at Laish (verses 27-31). Upon arriving at Laish, the Danites easily captured the city. They killed the inhabitants and burned the city (verse 27). Since Laish was some distance from Zidon, and the people of Laish had no associations with other people, there was no one to help them against the invaders (verse 28). The Danites rebuilt the city and named it Dan after the forebear of their tribe (verse 29). They also made a shrine of some kind for the idols they had stolen from Micah (verse 30). The Levite whom they persuaded to leave Micah was apparently named Jonathan. He became the priest of that false religious system, and the priesthood remained in his family until the northern tribes of Israel fell to the Assyrians in 721 B.C. The fact that Jonathan’s shrine and priesthood were spurious was
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proven by the reference in verse 31 to the Tabernacle in Shiloh, which was the true house of God. Wednesday THE DEBAUCHERY AT GIBEAH
Lesson 10 Judges 19:1-30
Chapters 19—21 relate a horrible incident and its equally terrible consequences which vividly emphasized the spiritual and moral declension of the Israelites during the time of the judges. There is no escaping the effects of sin. These effects are likely to be enduring as well as devastating. The Levite and His Concubine (verses 1-9). The Levite in this story is not the same Levite who was associated with Micah in chapters 17 and 18 even though there were some similarities Concubine: a concubine was a regarding the places that were involved. lover or a paramour and is The Levite in chapter 19 lived in the hill applicable to both female and country of Ephraim. Somehow, he became male. A female concubine was acquainted with a woman from Bethlehem looked upon as a wife, although in Judah—the place from which Micah’s of a lower rank. Judges 19 Levite came—whom he took as a concubine speaks of her husband, the father-in-law and the son-in-law. (verse 1). A concubine was more than a serShe was not a mistress and did vant, but did not have the status of a wife. not live with a man unless they The Levite’s concubine was unfaithful to were married.This was a comhim and returned to her father’s house in mon practice in a polygamous Bethlehem (verse 2). After four months the society. Keturah is called AbraLevite went to Bethlehem and was reconham’s concubine (1 Chron. 1:32) and also his wife (Gen. ciled with his concubine (verses 3). Under 25:1). Rachael’s handmaid, Bilthe Law of Moses, the man and his concuhah, is called Jacob’s wife (Gen. bine could be reconciled since she had left 30:4) and also his concubine him; however, if he had divorced her, he (Gen. 35:22).To lie with a king’s could not have taken her back. The fact that concubine was the equivalent the Levite spoke “friendly unto her” literalof usurping the throne.Word Study #6370. ly means “that he spoke to her heart.” After three days, the Levite intended to return home, but his father-in-law persuaded him to stay longer (verses 4-7). Finally, late on the fifth day the Levite set out with his concubine, his servant and his two donkeys to return home (verses 8, 9). As subsequent events proved, the Levite and his party should have left Bethlehem earlier in the day. The Hospitality of the Ephraimite (verses 10-21). Since the Levite left Bethlehem with his concubine and servant so late in the day, little traveling time was left. When they reached Jerusalem—then known as the city of the Jebusites—which was about five miles north of Bethlehem, the servant suggested that they stop for the night (verses 10, 11). However, the Levite refused to spend the night among Canaanites, insisting that they push on at least as far as Gibeah, which was about three or four miles north of
Spiritual Decline of Israel / 107 Jerusalem or to Ramah which was another three or four miles anna past Gibeah (verses 12, 13). By Wayfaring Man (Judges 19:17): A wayfarthe time they reached Gibeah, ing man was a traveler. This Levite was traveling from Bethlehem of Judah to the a city which belonged to the most remote part of the hill country of tribe of Benjamin, the sun had Ephraim. It was always desirable for peoalready set (verse 14). No one ple to travel in large groups for protecoffered to accommodate the tion’s sake but traveling with him was only his concubine, a servant and two dontravelers, which was a breach keys. It was a long and difficult journey. of courtesy for that time except Traveling was slow. A day’s journey was for an elderly Ephraimite who between twenty and thirty miles. The was living in Gibeah (verses mode of travel in that day was either on foot or on the back of a camel or mule or 15-21). Even though the Levite donkey. There were only two donkeys in and his party had sufficient this group of three people. Someone was provisions for themselves and forced to walk. They took with them food and drink for the animals and themselves their donkeys, their host insist(verse 19). Perhaps one donkey carried the ed that they must not spend food and drink. This left only one donkey the night in the street. He for one person to ride. knew only too well the character of many of the people in Gibeah, and subsequent events proved that his solicitude was certainly appropriate. The Levite told the Ephraimite that they were en route to “the house of the LORD,” which was in Shiloh (verse 18). The Levite intended to offer some sacrifices on behalf of his concubine because of her recent adulteries. The Unlawful Abuse of the Concubine (verses 22-30). Many of the men in Gibeah indulged in homosexuality, a sin declared by God as an abomination (Lev. 18:22). That was why the Ephraimite did not want the Levite to spend the night on the street. However, some of the men of Gibeah, described as “certain sons of Belial”—Belial essentially means “worthless, lawless”— came to the Ephraimite’s house and demanded that he surrender to them his guest so they could sexually abuse him (verse 22). The Ephraimite refused to do so, offering instead to give them his daughter and the Levite’s concubine (verses 23, 24). But the perverts of Gibeah continued to press their demands until the Levite himself thrust his concubine out, resulting in her being repeatedly and ruthlessly abused (verses 25, 26). The next morning the Levite found her dead on the threshold of the house (verses 27, 28). He put her lifeless body on one of the donkeys and returned home, after which he cut her body into twelve pieces and sent a piece to each of the tribes of Israel (verses 29, 30). That was certainly a drastic action. However, it was done to stress the gravity of what had happened in Gibeah. The sin of those sons of Belial could not be overlooked. Somehow, the children of Israel would have to deal with the debauchery that had occurred.
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Thursday
Lesson 10
THE TRIBE OF BENJAMIN OPPOSED
Judges 20:1-25
Even though there was no king in Israel, there was a God in Israel who would not allow such a heinous sin as that committed by the men of Gibeah to go unaddressed. Thus, the tribes of Israel assembled at Mizpeh to determine how to deal with the atrocity that had been committed. The Assembly at Mizpeh (verses 1-7). People from all parts of Israel— Dan and Beer-sheba denoted the northern and southern extremities—gathered at Mizpeh, also spelled Mizpah, which was about five or anna six miles north of Gibeah (verse From Dan to Beer-sheba (Judges 20:1): 1). The assembly included all Dan was the northern most city of Canaan. the tribal chiefs and four hunEarlier, the tribe of Dan considered their dred thousand soldiers (verse 2). inheritance too small for the whole tribe, It is not known who assumed and a portion of the tribe migrated north, fought against and conquered Leshem. the responsibility to convene the (Leshem was also called Laish. (See Judges Israelites or why Mizpeh was 18:7, 14, 27, 29.) After Leshem was conselected as the assembly site. It quered, it was renamed Dan after the is certainly possible that the father of the tribe. convocation was called by Beer-sheba was the southern most town Phineas, the high priest. Because of Canaan. It was so named by Abraham. It was there that he and Abimelech made a there was no king or judge at that peace covenant. Abraham named the place time, he was the only person with of covenant Beer-sheba which means “well national authority. Moreover, of the seven” for he had given seven ewe the great sin that had been comlambs to Abimelech as a witness to their mitted had been against one of covenant. the Levites. The Levite was From Dan to Beer-sheba were the northern and southern extremities of Israel and asked to recount the atrocity indicates the whole of Palestine. which had been committed by the men of Gibeah (verses 3-5). In his account, he mentioned that, if the men of Gibeah had had their way with him as they demanded, they likely would have killed him as they had done with his concubine. The Levite concluded his remarks by explaining why he had sent such a gross message to the tribes and appealing for an appropriate response (verses 6, 7). The sin which had been committed was described as lewdness and folly in Israel, an expression which denoted a sin with serious consequences. (See comments on Joshua 7:15 in Lesson 4.) The Decision Against Benjamin (verses 8-14). In response to the testimony of the offended Levite, the assembled tribes vowed to avenge the evil that had been committed by the men of Gibeah (verses 8, 9). They agreed to draft and outfit—“fetch victual for the people”—an army which would be determined by lot of every tenth man in Israel (verse 10). Although the tribes were fully united in their determination to deal harshly with some of their
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Spiritual Decline of Israel / 109 brethren (verse 11), the men of Israel first tried to negotiate for the delivery of the men specifically responsible for the evil that had been done (verses 12, 13). The fact that they felt as if they needed to “put evil away from Israel,” indicates that God would judge the entire nation if the Israelites did not deal with the atrocity that had been committed in Gibeah. Unfortunately, the Benjaminites were not willing to do what they should have done. By protecting the sinners, they condoned the sin. Since the men of Benjamin had made the crime of the men of Gibeah their own, they would have to share in the consequences of that terrible sin. Thus, the Benjaminites assembled their own army (verse 14). The Campaign Against Benjamin (verses 15-25). Sin has a way of blinding people to truth and reality. That was certainly the case with the Benjaminites. The army of Benjamin numbered 26,700 men while the army of Israel consisted of 400,000 soldiers, a ratio of approximately 15 to 1 against Benjamin (verses 15-17). Even though Benjamin’s army included an elite corps of 700 lefthanded slingshot marksmen could not begin to offset the inequity. (Note: The lefthanded marksmen of Benjamin gave an ironic twist because the name Benjamin literally meant, “son of the right hand.”) When it became obvious that conflict with Benjamin was inevitable, the Israelites sought counsel from God regarding which tribe should take the lead against Benjamin. It was determined that Judah, whose territory bordered Benjamin’s on the north, should assume that unpleasant responsibility (verse 18). In the first battle, the men of Benjamin killed 22,000 Israelite soldiers (verses 19-21). Tearfully, the Israelites sought counsel from God once more, and they learned that they were to continue the campaign against their brother (verses 22, 23). In the second battle 18,000 Israelites were killed (verses 24, 25). Friday THE TRIBE OF BENJAMIN DECIMATED
Lesson 10 Judges 20:26-48
In one of the greatest calamities to befall any of the tribes of Israel, Benjamin was almost completely annihilated by fellow Israelites. The defeat of Benjamin was directed by God as judgment for that tribe’s defense of the men of Gibeah in their atrocity regarding the Levite’s concubine. The Conflict Continued (verses 26-28). The conflict between Benjamin and the Israelites had been one-sided as the men of Benjamin had killed forty thousand Israelite soldiers in two consecutive days of battle. Possibly, the Israelites relied too much on their superior numbers and paid little attention to strategy. Once again, the Israelites went before God to seek His will in the matter. This time they spent an entire day in prayer and fasting, after which they offered burnt-offerings and peace-offerings (verse 26). When they asked if they should continue to engage in battle with their brethren, the Lord told them to do so despite the heavy casualties they had sustained. This time,
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however, they learned that they would be victorious against Benjamin the next day (verses 27, 28). If the Benjaminites had been as careful to seek God’s will, they would have learned that they needed to repent of their sin and deal with the sinners among them. The Trap Set for Benjamin (verses 29-37). The strategy against the men of Benjamin was a simple plan that had been used successfully many times by the Israelites against the Canaanites. The previous battles between the people of Israel and the tribe of Benjamin had centered around Gibeah. That city was also the setting for the third battle. This time, however, the Israelites divided their forces. One group of soldiers hid themselves in a position to attack Gibeah suddenly (verse 29). The rest of the Israelites attacked Gibeah as they had done before (verse 30). When the Benjamites repulsed the attack, the Israelites retreated luring the overconfident men of Benjamin away from the city (verses 31, 32). With Gibeah left unprotected, the secluded Israelites, 10,000 strong, attacked the city and destroyed it (verses 33, 34). The Benjamite army, caught between the two Israelite war contingents, suffered a devastating loss of 25,100 men (verse 35). Because the Benjamites apparently had focused all their resources on the defense of Gibeah, their defeat on that occasion means that they were certain to lose the war (verses 36, 37). The Defeat of Benjamin (verses 38-48). When the conflict between Benjamin and Israel began, Benjamin had a force of 26,700 soldiers (verse 15). The loss of 25,100 men (verse 35)—which occurred in increments of 18,000, 5,000 and 2,000 (verses 44-46)—left a force of 1,600 men. Most of those survivors probably fled to various places in the territory of Benjamin seeking whatever safety they could find. However, 600 men took refuge in the rocky fastness of Rimmon, which was about four or five miles east of Beth-el (verse 47). If the Benjamites had asked for peace, the Israelites undoubtedly would have granted their request. However, such was not the case. Consequently, the Israelites systematically went through the land of Benjamin killing the people and destroying their cities (verse 48). Some claim that the Israelites went too far in their decimation of the tribe of Benjamin. However, one must keep in mind that the Israelites sought God’s will in their campaign against Benjamin. God was extremely displeased with the tribe of Benjamin for at least two reasons: (1) they condoned sin, and (2) the sin that they condoned was especially abominable to God. Saturday THE TRIBE OF BENJAMIN RESTORED
Lesson 10 Judges 21:1-25
The events of this chapter emphasize the veracity of the old saying, where there is a will, there is a way. One of the tribes of Israel was in grave danger of becoming permanently lost. However, the other tribes were determined that Benjamin’s tribal status would somehow be maintained.
Spiritual Decline of Israel / 111 The Mourning for Benjamin (verses Mizpeh: the word Mizpeh means 1-6). When the tribes of Israel assembled to “a watchtower, a lookout post, determine how they should deal with the sin or a guard post.” About four of Gibeah and Benjamin’s defense of that miles northwest of Jerusalem in the territory of Benjamin is the sin, they made two solemn decisions. First, ancient site of the village of they agreed that none of them would allow Mizpah. Here it was that the any of their daughters to marry any of the men of Israel gathered to men of Benjamin (verse 1). Moreover, they determine the action they swore that any city or region that did not needed to take against the vile sexual acts of the men of fulfill its fair share of the campaign against Gibeah. It was a prominent reliBenjamin would be destroyed (verse 5). gious center, especially during After the decimation of Benjamin, the leadthe days of Samuel.The site is ers of Israel met in another somber assemalso called navi shemuwel or prophet Samuel. Word Study bly (verses 2, 3). Although they had been #4709. victorious, the Israelites wept before the Lord because of the plight of Benjamin and earnestly searched for a way to preserve the tribe (verses 4-6). The mourning demonstrated by the Israelites and the determination that they exhibited to restore Benjamin proved that the destruction inflicted upon Benjamin was judgment which had been directed by God. Although the Israelites did not repent for what they had done, they deeply regretted the consequences of their actions. Wives Provided for Benjamin (verses 7-15). The tribe of Benjamin had six hundred men and no women. Since the Israelites had agreed not to allow any of their daughters to marry any Benjamites, a critical situation existed (verse 7). However, the elders of Israel came up with a unique plan which met two objectives: (1) to provide wives for the Benjamites and (2) to punish a city that did not participate in the conflict with Benjamin. It was discovered that Jabesh-Gilead, a city situated in mountainous terrain east of the Jordan River, was not represented in the campaign against Benjamin (verses 8, 9). Accordingly, a force of twelve thousand men was dispatched against JabeshGilead. The city was taken, and all its inhabitants were killed except for four hundred virgins who were brought back as brides for the men of Benjamin (verses 10-12). A delegation took the women to the Benjamites who continued to hide in the caves at Rimmon (verses 13, 14). However, because there were six hundred Benjamites left and four hundred women from Jabesh-Gilead, there were still not enough wives for the men of Benjamin (verse 15). More Wives for Benjamin (verses 16-25). With two hundred men needing a wife, the situation for Benjamin still seemed bleak because all the other tribes had vowed not to allow any of their daughters to marry Benjamites (verses 16-18). Then someone recalled an annual feast at Shiloh during which maidens participated in festive dances. The Benjamites who lacked wives were told about the feast and advised to hide in the nearby vineyards when it was time for the dances (verses 19, 20). When the young women came out to dance, each of the men could seize one for a wife. If the families of any kid-
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naped daughters appealed to the elders for redress, they would be reminded that, because they had not given their daughters in marriage, they were not guilty of violating the sacred vow. They would also be encouraged to be mindful of the plight of the Benjamites (verses 21, 22). Thus, all of the men of Benjamin were able to secure wives and the tribe was consequently preserved (verse 23). The continuation of Benjamin made possible the subsequent accomplishments of such men as Saul, Jonathan, Mordecai and the apostle Paul. Lesson 10 SPIRITUAL DECLINE OF ISRAEL
Conclusion Judges 17:1—21:25
The era of the judges was a time of notable victories and accomplishments for the people of Israel. It was also a time of political confusion and spiritual declension. Even though there was no visible king in Israel, the Israelites did have a sovereign, the true and living God. Underneath the chaos and confusion that all too frequently was all too evident, there was a persistent strain of order and purpose maintained by devout followers of Jehovah who sincerely sought to obey His will.
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Ruth Introduction Title. The title of this book was derived from the name of its principal character. The book of Ruth is unique in that it is one of only two books in the Bible named for a woman. Even more remarkable is that Ruth was not a Jewish woman. Despite that fact, however, she became an ancestress of Jesus Christ. Date. The setting for the book of Ruth was during the time of the judges (Ruth 1:1), which was a period of about three hundred years from approximately 1420 B.C. to about 1120 B.C. Author. The human author of this book is not known. However, it seems that whoever wrote Judges also wrote Ruth. (See comments on the author of Judges.) In the old Jewish canon, Judges and Ruth formed but one book. If the book of Ruth were written prior to the time of David, the closing verses of the last chapter of this book were evidently written by someone such as Samuel, Hezekiah or Ezra. This does not mean that those verses were not inspired by the Holy Spirit. There are other Old Testament books—such as Psalms and Proverbs, for example—which were written by more than one author and at different times Purpose. In addition to providing a beautifully vivid cameo of domestic life in the time of the judges, the book of Ruth serves at least three important purposes. First, it supplies a critical link in the ancestry of David and his greater Son, Jesus Christ. David was a direct descendant of Ruth and Boaz. Moreover, Ruth provides an important lesson on the sovereignty and providence of God. The divine purpose was fulfilled in spite of all that occurred to Naomi and her family. Above all, this book is a wonderful commentary on the role of Jesus Christ as the Kinsman-Redeemer of the human race. He is the mighty Kinsman who has redeemed the inheritance which Adam forfeited in his fall. Distinctives. The book of Ruth is one of the most charming and touching narratives in all the Scriptures, combining many traits of human life and character. It is a love story without using the word love. In contrast to the spiritual drought of the book of Judges, Ruth is like an oasis in the desert. The names of the people involved in the events recorded in Ruth were a significant reflection of the notable events and circumstances. As a Moabitess, Ruth was illustrative of the Gentiles who would become incorporated into the Lord’s churches during the church age. As Boaz, the Jew, and Ruth, the Gentile, became one in marriage, so has Jesus Christ made it possible for Jew and Gentile to form one body—a church or congregation belonging to Him (Eph. 2:14-16). Organization. Ruth is like a drama which consists of a prologue (Ruth 1:1, 2), act one, set in Moab (Ruth 1:3-22), act two, which occurred in Bethlehem (Ruth 2:1—4:17), and an epilogue (Ruth 4:18-22).
Lesson 11
For Sunday, February 9, 2003
Ruth’s Decision Ruth 1:1-22 Included in this chapter are several important decisions, the most significant of which was Ruth’s decision to move from Moab to Bethlehem with her mother-in-law. All decisions have consequences, and some consequences have long-lasting effects. Ruth’s decision was a classic example of this truth because she became part of the earthly lineage of Jesus Christ. Any decision regarding Jesus Christ is critical because eternal consequences are involved. Monday
Lesson 11
FROM BETHLEHEM TO MOAB
Ruth 1:1, 2
Because Bethlehem and Moab were sometimes regarded as insignificant places, some important people and incidents were associated with those places in Bible history. For an Israelite to move from Bethlehem to Moab in the time of the judges was a serious undertaking indeed. anna A Famine in the Land Reasons and Results of Famine (Ruth (verse 1). The time when the 1:1): Thirteen famines are mentioned in the events recorded in Ruth ocBible. The word famine literally means curred is not certain. However, it “hunger.” It is the lack of food in an entire likely was a time that was genarea. Acts 11:28 tells about a worldwide famine in the time of Claudius Caesar. erally peaceful, especially in Famines were caused by lack of seasonregard to the relationship beable rain (Jer. 14:1-4) or too much rain tween Israel and Moab. It also which rotted the seeds in the fields. Deappears that Elimelech and structive hailstorms beating the crops into Naomi lived in a time when a the ground was another cause of famines as well as locusts devouring the crops. judge was ruling rather than A famine often continued for a long periwhen there was lack of a ruling od of time. The famine of which Joseph authority, chaos and disorder was forewarned continued for seven years prevailed in the land. Famines (Gen. 41:30). Extended famines caused desperate results (Deut. 28:53-57). occurred periodically in Bible Famines were always controlled by God times, usually because of climatand used by Him as a means of judgment ic conditions, but sometimes due (2 Kings 8:1). to the consequences of war. The
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Ruth’s Decision / 115 famine that beset Elimelech and his family was probably the result of unfavorable weather conditions. Previous instances of famine in the land of Canaan affected Abraham, Isaac and Jacob (Gen. 12:10; 26:1-3; 42:1-5). The Decision to Leave Bethlehem (verse 1). The “certain man” was identified in verse 2 as Elimelech. His family consisted of a wife and two sons. Elimelech and his family lived in Judah in the village of Bethlehem, a place also known as Ephratah (Ruth 4:11) or Bethlehem: in English this is Ephrath (Gen. 35:19). The Hebrew meaning read as one word, Bethlehem. of the word Bethlehem is “house of bread.” In Hebrew it is two words Ephratah and Ephrath mean “fruitful.” The Bayith, meaning “house,” and area in which Bethlehem was situated was Lechem, meaning “bread.” Thus the meaning is “house of a fertile grain-producing region. When bread.” There were two cities Elimelech decided to leave Bethlehem, he in Israel by this name. One was chose to leave the house of bread. There is a small village of Zebulun about no indication that Elimelech sought God’s seven miles northwest of Nazareth (Joshua 19:15).The will in his decision. The land of promise was other was called Ephratah, where God wanted His people. That was the meaning “fruitful,” in Jacob’s place where He had promised to bless and time. Here David kept his protect them. father’s sheep and was anointed king by Samuel.Thus, we have The Family of Elimelech (verse 2). This the name city of David.This city family seemingly was a godly family, even with the surrounding area was though Elimelech apparently failed to seek the center of the tribe of Judah, divine guidance in his decision to leave and it is referred to as Bethlehem-judah (Judges 17:7; 1 Bethlehem and go to Moab. Elimelech’s Sam. 17:12).Word Study #1035. family was small, consisting only of four people. Their names were significant, as were many of the names in Bible times. Elimelech means “God is king”; Naomi means “pleasant.” The positive connotations of those names contrasted markedly with the sons’ names. Their older son’s name was Mahlon, which means “weak or sickly.” The name of their younger son, Chilion, means “pining or wasting away.” Evidently, Mahlon and Chilion were born under adverse conditions or had some kind of physical infirmities. Their premature deaths in Moab suggest that they continued to be plagued with health problems into their adult years. The Country of Moab (verse 2). The country of Moab is located east of the Dead Sea. The Moabites were descendants of Lot, the nephew of Abraham. Moab himself was the product of an incestuous relationship between Lot and his older daughter (Gen. 19:36, 37). The land occupied by the Moabites was extensive at one time. However, when the Israelites entered the Promised Land, the Moabites’ territory had been considerably reduced by the Amorites. The tribe of Reuben settled on land which the Israelites had taken from the Amorites, thus making groundless the charge that they took land from Moab (Judges 11:12-23). In the days of Elimelech, Moab evidently had not been affected by the famine which had afflicted the region of Bethlehem.
116 / Ruth 1:1-22 Tuesday
Lesson 11
TRAGEDY IN MOAB
Ruth 1:3-5
Elimelech and his family left the house of bread in Judah only to feed on the “bread of sorrows” in Moab (Psalm 127:2). Having left Bethlehem for a better life, they found death in a strange land. The miles that separated them from their home also separated them from the comfort and strength of family and loved ones. The Death of Elimelech (verse 3). It is likely that Elimelech’s death was a surprise to his family. Since Mahlon and Chilion appear to have been sickly, Naomi probably would not have been so surprised if either one or the other of them had died first. In those days, the death of the head of a family was a momentous event. Because Naomi and her sons did not have any other family members or relatives to support and assist them in their time of need, they had to bear their grief alone plus any financial obligations that might have been incurred, especially if Elimelech had been ill or otherwise infirm for any time prior to his death. Although death comes sooner or later to everyone, it is always appropriate for family members and others to allow the death of a loved one to draw them closer to God. This provides a comfort that is not available from any other source. It also affords those most directly affected by the death of a loved one an opportunity to seek a keener discernment of God’s will for them. Did God have something to say in Elimelech’s death? The Marriage of Naomi’s Sons (verse 4). It is not known how long Elimelech’s family had been in Moab when he died. However, if they had been there even for a short time, the famine in Bethlehem could have run its course since such occurrences were usually cyclical in nature. As there is no indication that Elimelech sought God’s will Moab: Mow´abi, pronounced mobefore he moved his family from Bethlehem, aw-bee’, is a derivative of Moab neither is there any suggestion that Naomi used to refer to Moabite or considered returning to Judah after ElimMoabitess. Moab was Lot’s son elech’s death. Since she and her sons reby his elder daughter (Gen. 19:37). He was the father of mained in Moab—even though they had the people who settled east of gone there only to “sojourn” (verse 1)—it the Dead Sea. It was Balak, king was inevitable that the sons would marry of Moab, who sought to hire Moabitish women. Although Ruth later Baalam to curse the Israelites (Num. 22:1-41).The Law probecame a believer in the true God, it is likehibited a Moabite to enter the ly that both Orpah and Ruth were idol worcongregation of the Lord unto shipers when Naomi’s sons married them. the tenth generation (Deut. God was not pleased when Israelites mar23:3). However, Ruth’s faith in ried Gentiles because He did not want His God brought her to Bethlehem where she married Boaz and people to become involved with false relibecame an ancestor of King gions. An exception could be made if the David and the Messiah Jesus Gentile had become a believer, as in the Christ.Word Study #4125. case of Rahab the harlot who became the
Ruth’s Decision / 117 mother of Boaz, to whom Ruth was later married (Joshua 6:25; anna Matt. 1:5). Family Disaster (Ruth 1:5): When ElimThe Deaths of Naomi’s elech moved his family to Moab, he did Sons (verse 5). Within a relanot know that he would soon die. If the tively short time, Naomi lost not thought crossed his mind that something might happen to him, he reasoned that only her husband but both her Naomi had two sons to take care of her. sons as well. The deaths of Little did he know that all three male Mahlon and Chilion also left members of the family would be dead Ruth and Orpah as young widwithin ten years, and Naomi would be left ows, neither of whom had any a widow in a foreign land with two foreign children. Even though Naomi’s daughters-in-law and penniless. It was most difficult in this time of history for adversities seem to have ocwomen to make a living. It was indeed a curred quickly, there probably man’s world and widows needed a family was sufficient time for her to to survive. The Moabites looked upon have returned to Bethlehem, at Naomi as a stranger, and she could find litleast after the death of Elimtle assistance from the families of her elech, had she been of a mind to daughters-in-law. She was depressed, lonely, desperate and filled with fear and do so. It is certainly worth reiterblamed God for her plight (Ruth 1:13; 20, ating that God, having brought 21). the Israelites into the land of Canaan and enabled them to possess it, wanted them to remain in the land. Even if the departure of Elimelech and Naomi from Bethlehem had been an undertaking that was acceptable to God—one has to wonder, however, about all the Israelites who remained in the land despite the famine—they should have been determined to return to their homeland, the inheritance which God had given them, as soon as possible.
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Wednesday NAOMI’S DECISION TO RETURN TO BETHLEHEM
Lesson 11 Ruth 1:6-10
It has been said that human extremity is divine opportunity. Some people are not responsive to God’s guidance and assistance until there is no other recourse available to them. That appears to have been the case with Naomi regarding her decision to return to Bethlehem. Bread in Bethlehem (verse 6). Naomi had fled a famine in Bethlehem only to be faced with another kind of famine. Having had to bury her husband and both her sons, she found that the bread she had sought so eagerly in Moab became the bread of sorrows. Meanwhile, back in Bethlehem there was bread—nourishing, sustaining bread—as God had “visited” His people in grace and mercy. The word visit often has a negative connotation in the Old Testament (Ex. 20:5; 32:34); however, it is also used to express divine good-
118 / Ruth 1:1-22 ness and kindness (Ex. 4:31; Psalm 8:4; Jer. 29:10). The fact that there was bread in Bethlehem, the house of bread, illustrates how we are to depend upon God for the necessities of life. In the Model Prayer we are taught to pray, “Give us this day our daily bread” (Matt. 6:11). If we rely completely on our own resources, we might have bread to eat, but it will leave us unfulfilled. En Route to Bethlehem (verse 7). The Bible does not indicate where in Moab that Naomi lived. Therefore, the distance she had to travel in order to return home is not known. When Naomi began her journey back to Bethlehem, she was accompanied by her daughters-in-law. The fact that Orpah and Ruth traveled with Naomi for some time reflected the love and respect they had for her. Moreover, it is possible that they had not fully decided whether they would go to Bethlehem with their mother-in-law or return to their own parents. Although Orpah and Ruth were widows through no fault of their own, the fact remains that in the culture of that time their opportunities for remarriage were slim since they were no longer virgins and were not as young as were other marriageable women. Their best hope for any degree of comfort during the rest of their life was in the house of their parents or in the house of a brother who might accept them. Naomi’s Counsel (verses 8-10). Despite the fact that Naomi and her daughters-in-law were from different ethnic and cultural backgrounds, they evidently had a good relationship (verse 8). They had loved their husbands and had been faithful to them through illness and death. After their husbands died, they continued to be solicitous of Naomi and were helpful to her in every manner possible. Because Naomi was not certain what her situation in Bethlehem would be, she urged Orpah and Ruth each to seek another husband, which means that they needed to return to their own homes (verse 9). The word rest, as used in verse 9, means “fulfillment, satisfaction or contentment.” Given their situation and the culture in which they lived, Orpah and Ruth could best find the rest which Naomi wanted for them through a subsequent marriage. Even though they knew fully well that Naomi needed to return to her homeland and her people and that what she had said to them was sound counsel, they were reluctant to acknowledge the realities that confronted them. In a response that seems as if Orpah and Ruth were hoping against hope, they insisted that they were determined to go all the way to Bethlehem with her (verse 10). Thursday O R PAH’S DECISION TO REMAIN IN MOAB
Lesson 11 Ruth 1:11-15
Usually, it is safe to follow human logic. However, in spiritual matters human logic is often unreliable because of the inherent shortcomings and failures of the fleshly nature. Naomi’s explanations were certainly logical, but Orpah and Ruth needed to embrace the true God whether they remained in Moab or not.
Ruth’s Decision / 119 A Bleak Future in Bethlehem (verses 11-13). Evidently, Naomi had lived outside the will of God for so long that she continued to be guided more by human logic than by spiritual truth. The decision that she and Elimelech had made to move to Moab had likely been motivated primarily by human concerns. Likewise, Naomi’s decision to return to Bethlehem likely was based on the fact that the outlook for her in Moab was grim because she was a foreigner and a childless widow with two daughters-in-law more or less dependent on her. Even an uncertain situation in Bethlehem looked better for her than what was before her in Moab. However, if life in Bethlehem were less than promising for Naomi, how much more so was that true for Orpah and Ruth. Naomi believed—incorrectly so, as subsequent events proved—that there was no chance that her daughters-in-law could find husbands in Bethlehem. Moreover, even if she could have more sons, Orpah and Ruth could hardly be expected to wait until those sons were thirty years of age or so—in keeping with the custom of the day—when they would be able to marry their brothers’ widows. Humanly speaking, the future in Bethlehem was indeed bleak for Orpah and Ruth. However, human logic is not always applicable in spiritual decisions (Isa. 55:8, 9). Orpah’s Decision (verse 14). Orpah accepted her mother-in-law’s counsel and chose to return to her family. However reluctant she might have been to leave Naomi, she could see the logic in her reasoning. Apparently, Orpah felt as if her family would receive her back, and it also appears that she continued to embrace anna the false religion of her family. Understanding Emotions (Ruth 1:14, 15): When Naomi tried to reason furNaomi and her daughters-in-law were ther with Ruth, she pointed out heartbroken over prevailing circumstances. that Orpah had chosen to go Death had robbed each of them of their back to her people and her gods husband. Three widows were alone to face a bleak and uncertain future. The only logi(verse 15). It cannot be detercal thing to do was for the daughters-in-law mined whether or not Naomi or to return to the home of their parents and Chilion—the son to whom Naomi to return to Bethlehem. As they said Orpah was married (compare goodbye, all three wept loudly, hugged and kissed. Ruth so loved Naomi that she chose with Ruth 4:9, 10)—had tried to to remain with Naomi and go with her to lead Orpah to embrace the true Bethlehem. God. If any such efforts had Man is a creature of emotions. We are been made, she resisted them. It created in the image of God who expresses is entirely possible that diligent emotions. The anger of the Lord was kindled against Moses (Ex. 4:14). Jesus wept at efforts had been made to witthe tomb of Lazarus (John 11:35). He is jealness about God to Orpah, but ous over His own because He does not the appeal of false religion was want them to be lead astray by false gods too strong for her. and doctrines which will harm and destroy Ruth’s Resistance (verses them. He also expresses the emotions of love, forgiveness, approval, grief and joy. 14, 15). While Orpah kissed Naomi and left, Ruth held her
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120 / Ruth 1:1-22 mother-in-law fast and refused to heed the exhortation to follow the example of her sister-in-law and return to her own family. Ruth knew that life in Bethlehem would be difficult at best. However, she had determined that she would not return to her family, nor would she return to the idols, they worshiped. Assuming that Ruth loved her family and could have returned had she chosen to do so, why did she resist Naomi’s urgent counsel? Undoubtedly, the difference between Orpah and Ruth was their respective attitude toward the true God. The Scripture specifically states that Orpah returned to her gods (verse 15), but Ruth vowed to regard Naomi’s God as her God (verse 16). Somehow, the words or example of Naomi or Mahlon impressed Ruth sufficiently so that she turned from her idols to Jehovah.
Clave: this word is from a primary root meaning “to impinge, be in somebody’s space, to cling, follow close or be joined together.” It is used throughout the Old Testament of physical things sticking to each other. Job said, “My bone cleaveth to my skin” (Job 19:20). It also has the meaning of joining in a close and loyal relationship with someone else. A husband is to cleave to his wife (Gen. 2:24) and be as one. Ruth, by faith, clave to Naomi in a lifelong and loyal adherence.The Lord promised blessings to the Israelites if they would cleave to Him and be loyal.Word Study #1692.
Friday RUTH’S DECISION TO STAY WITH NAOMI
Lesson 11 Ruth 1:16-18
Included in these verses is one of the most eloquent and memorable pledges of loyalty, devotion and love to be found in all literature. Ruth’s decision was an expression of human friendship that was reminiscent of David and Jonathan. Even more, it was a reflection of a firm religious decision. Ruth’s Decision (verse 16). Ruth’s response to her mother-in-law’s urgent counsel that she should return to her parents’ house was a respectful refusal. In effect, Ruth said, “Please, do not continue to urge me to leave you; please, allow me to go with you.” Even though Ruth could not know all that would happen as a result of her choice, she undoubtedly knew that her decision was indeed a fateful one. She was cutting herself off from one culture and thrusting herself into another one without any assurance that she would be accepted by Naomi’s people. If her future in Moab appeared to be uncertain, her life in Bethlehem possibly could be even more so. In view of all the circumstances involved in Ruth’s decision, the only plausible explanation for what she did is that she was motivated by faith in the true God. Her name is not included in the honor roll of faith in Hebrews 11, but she undoubtedly was a woman of great faith to have made such a decision. Ruth’s Pledge (verses 16, 17). Ruth’s pledge to Naomi has become a classic statement of love and fidelity. Although these words were directed by a woman to her mother-in-law, they have been used in many wedding cere-
Ruth’s Decision / 121 monies because of the timeless and univerEntreat: the basic meaning of sal principles they express. Ruth promised this word is “to intercede or to to go wherever Naomi went, to live wherevhave an encounter.” It is also er she lived, to accept her people as her own, used with the thought of to to worship and serve the true God, to pester, harass or to push against someone.The usage by remain with her until they were parted by Ruth was the making of interdeath, and, assuming that Naomi would die cession for help, to plead her first, Ruth vowed to continue living in Bethrequest. It is clear from the lehem until she died. Ruth underscored her context that she did not want pledge by a solemn oath, “the LORD do so to Naomi to pester her to go me, and more also, if ought but death part home or push against her desire to go with her to Beththee and me” (verse 17). What Ruth said in lehem.Word Study #6293. effect was that if she failed to keep the promises she had made to Naomi, God could take her life in any manner He chose. Such an oath was not to be taken lightly because it involved two matters that are beyond human control: (1) the omnipotent God and (2) the time and manner of one’s death. There is no stronger pledge to be found anywhere in the Bible. Ruth was determined to live and die as an Israelite regardless of the consequences. Naomi’s Acquiescence (verse 18). Ruth’s emphatic declaration settled the matter once and for all for Naomi. Even though Ruth might have spoken passionately, Naomi was convinced that her decision was not based on emotions. The phrase “stedfastly minded” spoke of resolute determination which would not be deterred by a whimsical change of mind. Naomi knew that even though God had given bread to the people in Bethlehem, obtaining the bread would not necessarily be an easy matter. Deprivations and hardships would come upon the two widows. However, Naomi was fully convinced that Ruth was willing to endure whatever might be their lot in Bethlehem. It is entirely possible that Naomi could see the hand of God at work in Ruth’s decision to return to Bethlehem with her. Even though Naomi might not have been as mindful of God’s will as she should have been in the past, she appeared to have been a firm believer in His sovereignty. Saturday THE ARRIVAL IN BETHLEHEM
Lesson 11 Ruth 1:19-22
With her return to Bethlehem, Naomi’s ten-year sojourn in Moab came to a close. She arrived in Bethlehem more impoverished than when she left. The expectation of finding an easier life in Moab had not been realized. The only light in an otherwise dark picture was the presence of Ruth. Not Naomi, but Mara (verses 19, 20). The arrival of Naomi and Ruth in Bethlehem caused a great stir of excitement as “all the city was moved about them” (verse 19). The Hebrew term from which was moved is translated is hum, a word is rendered as rang in 1 Samuel 4:5 and 1 Kings 1:45, as noise
122 / Ruth 1:1-22 in Psalm 55:2 and as great noise in Micah 2:12. While some of the anna excitement was undoubtedly Names and Circumstance (Ruth 1:20): In caused by those who were glad Bible times names were bestowed as exto see Naomi again, it seems pressions of faith by parents. It was an that most of the noise was made expectation on their part and a prophetic hope for their children. Sometimes their by those who could not believe hopes came true; sometimes they did not. that Naomi had been reduced to Adam and Eve named their firstborn child such dire straits. She herself Cain which means possession. Evidently, said that she was no longer they were of the opinion that God’s promise of a Savior through the seed of a Naomi, that is “pleasant,” but woman was going to be fulfilled quickly. Mara, meaning “bitter.” The They assumed that Cain was that savior, Hebrew word Mara appears in but they soon learned he was not. Exodus 15:23, where it is Nun named his son Joshua which means spelled Marah and identified a “savior or deliverer.” He fulfilled his prophetic name by leading the children of place of bitter water unfit for Israel into a successful conquest of Canaan. human consumption. The Often prophets gave their children symphrase hath dealt very bitterly bolic names as in Isaiah 8:1-4 and Hosea was from the same root as was 1:4-11. Occasionally names were changed. Naomi (sweet or pleasant one) changed the word Mara. Naomi’s experiher name to Marah (bitterness). God ences in Moab were bitter changed Abram’s name (high father) to indeed. The pleasant things that Abraham (father of multitudes). He she once enjoyed, most notably changed Jacob’s name (supplanter) to her husband and her sons, had Israel (prince with God). been taken from her, leaving her with a bitter heartache that could not be eased. Thus, Naomi learned Mara: Mara was a symbolic name what her forebears learned many years earfor Naomi meaning “bitter.” The lier—one’s experiences in life which do not root word is used thirty-seven include God can be bitter indeed. times in the Old Testament usuAfflicted by God (verse 21). Previously, ally in a figurative sense to deit was suggested that Elimelech and Naomi scribe one’s emotional feelings had not sought God’s will in their decision towards a heart-wrenching to leave Bethlehem and go to Moab. This event in his life.The loss of her husband and two sons would verse indicates that Naomi had come to that surely bring such bitterness to conclusion. As she reviewed all that had Naomi. It is also used to speak happened to her during the previous ten of bitter water and grapes (Ex. years, she acknowledged that what she had 15:23; Deut. 32:32).Word Study once possessed in Bethlehem, despite the #4755. famine that had afflicted them, was more than she realized. She was full then even though she felt that she needed more. The word full, as used in this instance, essentially means “lacking nothing.” Naomi returned to Bethlehem “empty,” which essentially means “having nothing.” Naomi felt as if her experiences in Moab, which rendered her from full to empty, had been a means of divine
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Ruth’s Decision / 123 chastisement. Upon returning to Bethlehem, she confessed anna that God had witnessed—that Back to Your Roots (Ruth 1:22): With her is, “testified”—against her and husband and sons all dead, there was no in righteous judgment He had attraction for Naomi in Moab. She had lived in Moab for ten years, but it was still chastened or “afflicted” her. a strange place, and she was uncomfortThe Beginning of the Barable with their customs, religion and conley Harvest (verse 22). Naomi duct. All those years she lived in that corand Ruth arrived in Bethlehem rupt, idolatrous land, she maintained her at an opportune time. The barfaith and worshiped the true God. Now she was homesick for Bethlehem. ley harvest marked the beginShe wanted to live among people who ning of the harvest season. The worshiped the living God rather than dead harvest of wheat, grapes, olives idols. and figs would come later. Word had arrived that the famine was Naomi certainly knew when over, and things were flourishing in Judah. She determined to make the journey back the harvest season began in to her homeland. It would be a difficult Bethlehem; however, the provitrip for a man and even more dangerous dential hand of God was at and difficult for an unprotected woman, work also in the timing of her but her faith in God was a compelling return. Naomi also knew about force which drove her to make the trip. the provision of the Law of Moses which permitted poor people to glean in the harvest fields, a matter that will be considered more extensively in Lesson 12. The reference to the harvest speaks of recompense. Following a harvest, debts could be settled and obligations fulfilled. If Naomi’s pride was what had caused her to leave Bethlehem when the famine struck ten years earlier, she was now willing to accept whatever bread God chose to provide for her.
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Lesson 11
Conclusion
RUTH’S DECISION
Ruth 1:1-22
At least five critical decisions were included in this chapter: (1) the decision by Elimelech and Naomi to leave Bethlehem and go to Moab, (2) the decision by Mahlon and Chilion to marry Moabitish women, (3) Naomi’s decision to return to Bethlehem following the deaths of her husband and sons, (4) Orpah’s decision to return to her parents’ house instead of going to Bethlehem with Naomi, (5) Ruth’s decision to go to Bethlehem with Naomi instead of returning to her parents’ home. Ruth’s decision reflected a total commitment to the true God.
Lesson 12
For Sunday, February 16, 2003
Ruth Serving Ruth 2:1—3:18 Earlier, Ruth had made an eloquent expression of her devotion to Naomi. Now it was time to demonstrate by positive actions the sincerity of those remarks. Ruth made it unmistakably clear that she meant what she said and was willing to do whatever was necessary in order to provide for Naomi and herself. Ten years earlier Naomi and Elimelech might have been too proud to glean in the harvest fields, but Ruth’s humility made her thankful for any opportunity to earn her daily bread. Monday
Lesson 12
NAOMI’S WEALTHY KINSMAN
Ruth 2:1-7
Naomi’s husband was part of a distinguished family in Judah. However, he apparently did not have any close relatives. One of his kinsmen, a man named Boaz who was both wealthy and powerful, would play a prominent role in the lives of Naomi and Ruth and in Israel’s future also. A Man of Wealth (verse 1). The name Boaz means “strength,” the significance of which was underscored by the fact that this designation was given by Solomon to one of the two pillars on the porch of the Temple (1 Kings 7:21). Boaz was a descendant of Judah, the fourth son of Jacob. He was the son of Salmon and Rahab the harlot who was spared when the city of Jericho was destroyed (Matt. 1:5). This suggests that the events recorded in the book of Ruth occurred fairly early during the time of the judges. Boaz was a mighty man in the sense that he was influential. He was also a wealthy man, a fact which undoubtedly contributed to his influential status. 124
Kinsman: the Hebrew primary root conveys various meanings concerning knowledge and how it is acquired.To perceive, to understand, to know, to find out by seeing, to acquire knowledge. It is used to speak of sexual intercourse, as when Adam “knew” Eve his wife (Gen. 4:1). Along this same thought it has the meaning of being familiar with or to reveal oneself. It also varies in meaning from an acquaintance, a friend, to relatives and to one’s personal knowledge of and acquaintance with the true and living God. A derivative of the Hebrew root is used in Ruth 3:2 and is translated as kindred. The context of the book of Ruth is clear that Boaz was a relative of Naomi’s husband Elimelech.Word Study #3045.
Ruth Serving / 125 Ruth’s Happenstance (verses 2, 3). Seeking means of anna livelihood, Ruth set out to Daily Greetings (Ruth 2:4): A common glean in the harvest fields after daily greeting in Israel was, the Lord be the reapers had passed by. with you. It was often said by a master when sending his workers to the fields. He Such a practice was common was asking for God’s presence with the among the Israelites because laborers and His divine protection over the Law of Moses stipulated it them. Often the servant would reply, the (Lev. 19:9, 10; 23:22; Deut. Lord bless you. He was expressing his 24:19-22). Having received desire for the Lord to bless his master and to increase his goods that he might enjoy Naomi’s permission for such an them and use them for the glory of God. undertaking, Ruth just hapAnother greeting was shalom which pened to go to one of the fields means “peace.” It did not have a special which belonged to Boaz, the reference to peace but to one’s general well-being, similar to the present day, how wealthy kinsman of Elimelech. are you? As the Hawaiian aloha, shalom Naomi evidently did not direct was also used as a parting expression Ruth to Boaz’s field, and Ruth meaning, “go in peace.” certainly did not know of the Other salutations were, God be gracious to you and the blessings of the Lord be relationship between Boaz and upon you. Elimelech. Although the word hap suggests a coincidental occurrence, God knew where Ruth needed to go, and He guided her so that she was in the right place at the right time. Ruth’s happenstance was part of the unfolding of the anna divine plan for the redemption of Gleaning (Ruth 2:7): God has always been the human race. interested in caring for the poor and the Boaz’s Question (verses 4strangers. He incorporated in the Law 6). While Ruth was gleaning in provisions for them. When reaping vineyards, not all the grapes were to be picked. Boaz’s field, he stopped by to The needy were to be allowed inside the check on the progress of the harvineyard to gather that which was left. vest. Boaz appeared to have When harvesting the fields, the corners been highly respected by his serwere to be left for them to glean as well as the sheaves left by the reapers (Lev. 23:22). vants, and he seemed to have According to Job 24:10 one of the signs of been genuinely interested in the wicked was that they robbed the poor their well-being (verse 4). The of their rightful gleaning, causing them to greetings that were exchanged go hungry. Ruth was both a stranger and poor and were courteous and respectful. could lawfully glean the fields during the When Boaz noticed Ruth, he harvest. Boaz admired Ruth for her dedicaasked his overseer about her tion to Naomi and her diligence in helping (verse 5). The fact that Boaz her. He told Ruth to glean only in his field and that she could eat with the reapers. He took note of a foreigner among also instructed the reapers to leave behind the gleaners shows that he was handfuls of sheaves on purpose. certainly aware of what was
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126 / Ruth 2:1—3:18 happening in his fields and was concerned about all those involved. In response to Boaz’s question regarding Ruth, the servant explained that she was the Moabitish woman who had accompanied Naomi back to Bethlehem (verse 6). Boaz undoubtedly knew in general terms at least about the losses suffered by Naomi during her sojourn in Moab. Ruth’s Diligence (verse 7). Boaz’s overseer continued to relate how Ruth came to glean in his barley field. He emphasized the fact that Ruth had sought his permission to follow the reapers even though it was not necessary for her to do so since the Law of Moses gave poor people that privilege. Moreover, the servant stressed how diligently Ruth had worked, pointing out that she had begun early in the morning and had taken only a brief break from her labors. The house to which the servant referred was probably a tent that had been erected for the harvest season under which tools and equipment could be kept and workers could have a place to rest shaded from the sun. Ruth’s diligence was readily noticed and would be generously rewarded (Prov. 22:29). Tuesday THE KINDNESS OF BOAZ
Lesson 12 Ruth 2:8-17
The courteous manner in which Boaz treated his servants was also reflected in his kindness toward Ruth. He not only met the demands of the Law by allowing Ruth to glean, but he was willing to go beyond what was required of him by insisting that his reapers intentionally leave some grain for her. Boaz’s Assurance to Ruth (verses 8, 9). Boaz assured Ruth that she was welcome to glean in his field. He specifically mentioned four things. First, he encouraged her to work in his field and not go to fields which belonged to other people. In addition, Boaz told Ruth to stay close to his women servants, which would not expose her to the coarse talk and other rude conduct of the male workers. Boaz also assured Ruth that he had warned his men not to molest her in any manner. Finally, Boaz gave Ruth permission to drink from the water that was provided for his workers. All of those assurances went beyond the requirements of the Law of Moses. According to the Law, farmers were to leave some grain along the sides and in the corners of the fields, and any grain left behind was not to be retrieved. However, Boaz was determined to do much more for Ruth than what the Law obligated him to do. Ruth’s Fidelity Acknowledged (verses 10-12). Ruth responded to Boaz’s generous assurance by bowing before him to the ground (verse 10). Such obeisance was common in Old Testament times as a sign of deferential respect or an acknowledgment of authority (Gen. 18:2; Joshua 5:14; 1 Sam. 25:23). Ruth
Ruth Serving / 127 also asked why she was being so favored by Boaz, especially beanna cause she was not an Israelite. A Full Reward (Ruth 2:12): Boaz knew of Boaz replied that he had heard Ruth’s loyalty to Naomi and how she had of the manner in which she had left her homeland, relatives, friends, culture and religion and came to Bethlehem. continued to be faithfully devotHe knew about her conversion and how ed to Naomi despite the death of she now worshiped the God of Israel. He her husband, even to the point admired her and pronounced a blessing of forsaking her own family and upon her invoking the Lord to give her a full reward. Boaz could show her compashomeland when Naomi returned sion, but God alone could give her a full to Bethlehem. Because of her reward. fidelity to Naomi, Boaz wanted Rewards are blessings the Lord gives His children for their works of faith and Ruth to be remembered by God labors of love. “Wherefore the LORD and rewarded appropriately reward thee good for that thou hast done (verse 12). Boaz’s desire that unto me this day” (1 Sam. 24:19). His Ruth would receive a full reward rewards are given only for true works for God (1 Cor. 3:11-15). Some works are done reminds one of the exhortation in the name of the Lord but are works of in 2 John 8 regarding rewards iniquity (Matt. 7:21-23). that can be earned by faithful Those who faithfully serve the Lord in Christian service. To be under Spirit and in truth shall receive a full the wings of God is to come reward. under His care and protection (Psalms 17:8; 91:4; Matt. 23:37). Ruth’s Fidelity Rewarded (verses 13-17). Ruth acknowledged with grateful appreciation Boaz’s kindness toward her, especially since she was a foreigner—that is, “not like unto one of thine handmaidens” anna (verse 13). As if to reassure Ruth Favor in Thy Sight (Ruth 2:13): Favor further and let all his workers means “to show consideration, be gracious know how he felt toward her, or have pity on.” Ruth was an unknown Boaz invited her to sit with his foreigner, a Moabitess and a stranger in the land. She was surprised, overwhelmed and workers at the noonday meal filled with gratitude when Boaz noticed and share in the food that was her and was kind to her. She could hardly provided for them (verse 14). believe her ears when he told her to freely Moreover, Boaz specifically gave drink of the precious water which was often in short supply and to eat and rest Ruth some roasted grain—the with the maiden who gathered up the word corn means “grain”—prosheaves to take to the threshing floor. Boaz viding her enough to take some also permitted Ruth to glean close to the to Naomi after she had eaten reapers and told them not to yell at her for being that close, “and rebuke her not” her fill (verse 18). When Ruth (verse 16). and the harvest workers Ruth prostrated herself to the ground in returned to the field, Boaz told humility and thanksgiving because she his reapers to allow her to glean had found favor in his sight. among the sheaves, that is
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128 / Ruth 2:1—3:18 where they were tying the stalks of grain into bundles, and even to let some handfuls of grain—actually, untied bundles—fall intentionally (verses 15, 16). Boaz’s warning that the men were not to reproach Ruth means that they were not to insult or intimidate her. After gleaning in the field all day, Ruth threshed the grain she had gathered and had a net yield of about an ephah, approximately one bushel, of barley for her labors (verse 17). For Ruth to be able to glean so much grain in a single day was a testament both to her industry and to Boaz’s generosity. Boaz deeply appreciated Ruth’s faithfulness to Naomi, his kinsman. Through Boaz God had rewarded Ruth for her fidelity, and He would continue to do so. Wednesday THE SUBMISSION OF RUTH
Lesson 12 Ruth 2:18-23
When Naomi learned where Ruth had so successfully gleaned, she immediately realized that their benefactor was a kinsman. Naomi encouraged Ruth to continue to glean in Boaz’s field until the harvest had been completed. Ruth obediently followed her mother-in-law’s counsel. She Shared with Naomi (verses 18, 19). After Ruth had threshed the grain that she had gleaned, she returned to Naomi’s house and showed her the results of her labors for the day. Ruth also shared with her mother-in-law what was left of the roasted grain that Boaz had given her at their noonday meal. Naomi was pleasantly surprised by the quantity of grain Ruth had been able to glean in a single day. She was also grateful that Ruth had been so successful, as was indicated by her statement, “blessed be he that did take knowledge of thee” (verse 19). Such gratitude reflected the change in attitude that Naomi had experienced. Whereas, she earlier had chosen to leave Bethlehem instead of gleaning in the harvest fields, now she was thankful that Ruth had the opportunity to do so and had been able to glean such a large quantity of grain. Naomi’s thanksgiving was directed not only to their human benefactor, but even more so to the One who made it possible for them to enjoy such bounty. Every good gift is from above (James 1:17). She Learned About Boaz (verse 20). If Naomi were pleasantly surprised by the amount of grain Ruth had gleaned, she was even more pleasantly surprised when she learned where Ruth had worked. Naomi praised God for His goodness and kindness, not only toward “the living”—Naomi and Ruth—but also toward “the dead”—Elimelech and his sons, especially Ruth’s husband. The fact that Boaz was a near kinsman, even “one of our next kinsmen,” means that he had the right to be a kinsman-redeemer in regard to Elimelech and his family if he chose to undertake such a responsibility. The Law of Moses made provision for a kinsman-redeemer (Lev. 25:25). However, the
Ruth Serving / 129 Law did not require one to redeem an indiWinnoweth: Winnoweth means vidual, estate or possession if he chose not to “to toss about; to diffuse or do so. Elimelech apparently had forfeited disperse, to fan, to scatter his estate when the famine struck ten years away.” The Hebrew word earlier. Because neither of his sons was still means “to stir up the air to produce a scattering effect.” In living, his only heirs were Naomi and Ruth. its various forms it was used of Thus, whoever redeemed Elimelech’s estate Moses scattering gold dust in would also have to marry either Naomi or the water (Ex. 32:20). It also Ruth to provide Elimelech with an heir. indicates a scattering for the purpose of purification.The She Heeded Naomi (verses 21-23). In usable grains were separated or addition to what had already been said by winnowed from the chaff by both Naomi and Ruth regarding Boaz, Ruth stirring the air to blow it away. mentioned that he had urged her to continThe threshing floor was generue gleaning in his fields until all the harally on an elevated area in an exposed position.This way the vest, including the wheat as well as the barfull benefit of the night winds ley, was finished (verse 21). The favoritism was realized.This was possible Boaz had shown Ruth would continue because the harvest season was throughout the harvest season. Naomi free from rain. exhorted Ruth to do as Boaz had suggested Metaphorically, it is said that (verse 22). If she went to other fields to God will fan (winnow) His people.Word Study #2219. glean, it might appear that she either was ungrateful for what Boaz had done for her or was hoping to find a better situation somewhere else. Either of those conclusions would make Ruth appear to be a shallow, greedy person who was undeserving of the attention and affection of a man like Boaz. However, Ruth had already demonstrated that she was a woman of good moral character, high integrity and sound judgment. She readily followed the counsel of Naomi (verse 23). Thursday
Lesson 12
SEEKING REST FOR RUTH
Ruth 3:1-5
Naomi was resigned to a life of widowhood for herself. However, she was determined that Ruth would not be subjected to such a status. The rest she sought for her daughter-in-law would mean fulfillment and satisfaction for Ruth, plus the restoration of Elimelech’s inheritance as well. Naomi’s Determination (verse 1). When Naomi was making her plans to leave Moab to return to Bethlehem, she told Ruth and Orpah that she hoped they would each find rest in the house of a husband (Ruth 1:9). The word rest, as used in Ruth 1:9 and in this verse, essentially spoke of fulfillment, satisfaction and consolation. The fact that marriage provides such a sense of rest can be seen in the statement, “And they twain shall be one flesh: so then they
130 / Ruth 2:1—3:18 are no more twain, but one flesh” (Mark 10:8). One of the purposes anna of marriage is to enable a man Obedience (Ruth 3:5, 6): The Israelites and a woman to find fulfillment considered it vital for a man to have an heir. To solve the problem of a man’s dying and satisfaction. Naomi realized without children and being without heirs, that the best thing she could do the levirate marriage law was inaugurated for Ruth was to find a husband (Gen. 38:8). Levirate marriages were incorfor her. Thus, the marital rest porated into the Law of Moses (Deut. 25:5, 6). Naomi, being familiar with these custhat Ruth chose to seek in Moab toms, told Ruth to wait until Boaz was would be found in Bethlehem. asleep and quietly uncover his feet and lay Naomi’s Plan (verses 2-4). down there until he awakens. There is The method which Naomi used to nothing wrong nor sinister about Ruth’s doing this. It was a custom in Israel for a obtain a husband for Ruth might woman to do so and a means of letting the seem devious according to today’s man know that she wanted him to be her standards. However, in the culkinsman-redeemer. ture of that time both Naomi and Ruth was a Moabitess, and the customs of Israel were completely foreign to her. Ruth acted properly in every Naomi’s instructions may have seemed regard—morally as well as legalstrange to Ruth, but she obediently folly. The occasion on which Ruth lowed the instructions to the letter. was to approach Boaz was the winnowing of the barley, which marked the final phase of the barley harvest (verse 2). That event would be concluded with a feast which Boaz would provide for his harvest workers. The feast would last for several hours, after which most of the workers, and Boaz as well, would sleep on the threshing floor on pallets made of the barley stalks from which the grain had been threshed and winnowed. Ruth would not be involved in the winnowing of the grain. Her only purpose for being present was to make a formal request of Boaz. The preparations which she was to make for that occasion—washing, anointing and dressing herself in different clothing (verse 3; compare 2 Sam. 14:2)—were designed to indicate that her mourning period for her deceased husband was over. Ruth was not to make herself known to Boaz until after he had eaten and had withdrawn himself from the other celebrants. The purpose of that was to insure that they spoke in private. The fact that Ruth was to uncover Boaz’s feet and then lie down at his feet does not suggest any immoral or improper conduct by her (verse 4; Ezek. 16:8). Such an action by Ruth was in effect a request for Boaz to marry her. Ordinarily, that would have been inappropriate, but, because Ruth was the legitimate heir of Elimelech and Chilion, she was asking Boaz to fulfill the obligation of a kinsman-redeemer. Ruth’s Acquiescence (verse 5). It is not clear whether or not Ruth understood all that was involved in the Mosaic principle of the kinsman-redeemer. However, even if Ruth did not completely understand why she was to do as Naomi had told her, she fully trusted her. Ruth’s commitment to Naomi was without any hesitation, qualification or reservation.
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Ruth Serving / 131 Friday RUTH’S REQUEST FOR REDEMPTION
Lesson 12 Ruth 3:6-13
The place of the family was important in Israelite society. A family’s heritage was integrally related to the land. It was considered a tragedy if a family’s name was lost, and it was also a serious matter if a family’s inheritance was lost. That is why the role of the kinsman-redeemer was so important. Ruth’s Approach to Boaz (verses 6, 7). In accordance with the instructions she had received from her mother-in-law, Ruth went to Boaz’s threshing floor that night (verse 6). She probably arrived after the workers had completed the winnowing of the grain and begun their celebratory festivities. Moreover, she probably kept herself as secluded as possible until Boaz had lain down and gone to sleep. Then, continuing to keep her presence hidden, Ruth lay down at Boaz’s feet and pulled a corner of his robe over her (verse 7). Ruth was not making any sexual advances toward Boaz, as both of them were fully clothed during this time. Even though the Scripture says that Boaz “had eaten and drunk, and his heart was merry,” that does not necessarily mean he was intoxicated. In fact, as the events recorded in chapter 4 indicate, Boaz clearly remembered what had transpired between him and Ruth and what he had promised to do. Ruth’s Request of Boaz (verses 8, 9). At midnight, when everyone had fallen asleep, Boaz became somewhat awakened, perhaps because he sensed that someone seemed to be lying at his feet. When he realized that someone— and a woman at that—was indeed lying at his feet, he was startled (verse 8). Perhaps he feared that one of his servant girls wanted to make it appear as if he had compromised her. He quickly learned, however, that was not the case. Instead, the woman at his feet was Ruth, the daughter-in-law of Elimelech, the deceased kinsman of Boaz. Ruth asked Boaz to take her under his protection, which was the significance of her request, “spread therefore thy skirt over thine handmaid” (verse 9). In essence, Ruth asked Boaz to redeem Elimelech’s estate by marrying her. That means that Boaz would have to buy back the land that Elimelech had forfeited earlier to creditors when the famine occurred over ten years earlier. It also means that Boaz would be obligated to produce at least one child—preferably a son—by Ruth so Elimelech’s family line would not be obliterated. Boaz’s Response to Ruth (verses 10-13). Boaz reacted favorably to Ruth’s request. He knew that what she sought was just and honorable. He commended her—not only for her former kindness in staying with Naomi, but even more so for her later kindness by seeking the redemption of Elimelech’s forfeited estate instead of trying to find some younger man, whether rich or poor, to marry (verse 10). Boaz assured Ruth that he would fulfill the role of the kinsman-redeemer. He also assured her that the people of Bethlehem regarded her as a virtuous woman, which implied that he would continue to
132 / Ruth 2:1—3:18 uphold her chastity then and later (verse 11). Then Boaz mentioned something that Naomi apparently had forgotten, which was that there was someone who was more closely related to Elimelech than was Boaz (verse 12). If he wanted to redeem Elimelech’s estate, he would have the first opportunity to do so. However, if that relative chose not to fulfill the kinsman-redeemer’s responsibility, Boaz would. Then he instructed Ruth to remain at the threshing floor until morning (verse 13). The next move would be up to Boaz. Saturday NAOMI’S ASSURANCE TO RUTH
Lesson 12 Ruth 3:14-18
When Naomi returned to Bethlehem, she confessed that God had dealt bitterly with her and had even afflicted her while she was in Moab (Ruth 1:2022). Now that she had done what was stipulated by the Law with regard to Elimilech’s inheritance, she could assure Ruth that she would receive the rest that she needed (Ruth 3:1). Ruth’s Departure from Boaz (verses Barley: the Hebrew word literal14, 15). Ruth continued to lie at the feet— ly means “long hair”; and is debut not by the side—of Boaz until early in rived from its bearded grain. the morning. Before daylight, while it was This grain has been cultivated still dark and no one would realize that a for both man and beast for millenniums. It, along with wheat, woman had slept at Boaz’s feet, she arose to was one of the most important leave. Boaz gave her six measures of barley cereal grains harvested in that had been threshed and winnowed Israel. Barley bread was a staple which she carried home to Naomi in the food of the Hebrews, especially the poor. Barley ripens about large length of cloth she had used as a veil. four weeks before the wheat. It is impossible to determine how much Barley corns were used as a grain Boaz gave her. The fact that the word unit of measure by the Hebrews.Word Study #8184. measures is in italics indicates that it was not in the original Scripture, so there is no way to know whether the measures were ephahs, omers or some other quantity. Some commentaries say that the six measures constituted a substantial amount of grain which Boaz gave to Ruth and Naomi in order to help alleviate their need. However, other authorities suggest that the grain given to Ruth by Boaz was a relatively small amount which he provided as a token of his good intentions. It seems to this writer that Boaz gave the grain for the purpose of helping Ruth and Naomi, as the last part of verse 17 suggests. Ruth’s Report to Naomi (verses 16, 17). When Ruth arrived at Naomi’s house, it was still dark. Evidently, Naomi could see that the person entering her house was a woman, and she assumed that it was Ruth returning from her meeting with Boaz. However, to make certain who the figure was, she
Ruth Serving / 133 asked, “Who art thou, my daughter?” (verse 16). Ruth gave a report to Naomi regarding her encounter with Boaz. It was a positive report, and Naomi was pleased with what she heard. The fact that Boaz wanted Ruth to take the barley to her mother-in-law (verse 17) indicates that he fully recognized that he was dealing with Elimelech’s inheritance even though his discussion had been with Ruth. If Naomi had still been young enough to bear children, the redeemer of Elimelech’s estate would have been expected to have married her. However, because Naomi was too old to have children and Ruth was a legitimate heir of Elimelech, the kinsman-redeemer would have to marry her in order to restore Elimelech’s lineage. Naomi’s Assurance to Ruth (verse 18). Naomi’s admonition for Ruth to sit still was a reflection of confident expectation. However the matter was settled, Naomi and Ruth could be certain that they had done all that could be expected of them. They had requested that the law of the kinsman-redeemer be fulfilled. Now it was up to Boaz and the other kinsman to decide which of the two would redeem Elimelech’s estate and marry Ruth. Naomi apparently did not know the other kinsman well even though he was more closely related to Elimelech than was Boaz. However, Naomi knew Boaz well enough to know that he was a man of honor and integrity. She assured Ruth, therefore, that Boaz would be diligent in settling the matter. Before the end of the day, they would know what would be the result of Ruth’s request for redemption. Lesson 12 RUTH SERVING
Conclusion Ruth 2:1—3:18
Ruth served Naomi, her mother-in-law, by gleaning in the harvest field to provide daily bread. Ruth served Elimelech, her deceased father-in-law, and Mahlon, her deceased husband, by requesting that the Law of the kinsmanredeemer be fulfilled, thus restoring the forfeited estate of Elimelech. One who is not willing to serve is not fit for any higher position. Jesus said, “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much” (Luke 16:10).
Lesson 13
For Sunday, February 23, 2003
Ruth Rewarded Ruth 4:1-22 When Boaz first met Ruth, he wanted for her a full reward from God for the kindness she had shown toward Naomi (Ruth 2:12). Although Boaz was sincere in what he said, he probably did not realize what an important role he would play in the fulfillment of his benediction. God fully rewarded Ruth by giving her a husband and a son and making her an ancestress of David, Solomon and the Messiah. Fidelity to God will be rewarded. Monday
Lesson 13
THE MEETING OF THE KINSMEN
Ruth 4:1, 2
Boaz carefully followed the stipulations of the Law of Moses in dealing with the redemption of Elimelech’s inheritance. Likewise, in all matters, believers should be concerned about “providing for honest things, not only in the sight of the Lord, but also in the sight of men” (2 Cor. 8:21). The Setting for the Meeting (verse 1). In Old Testament times, the city gate was where important transactions, especially those related to legal and administrative matters, occurred (Gen. 23:10; Prov. 22:22; Amos 5:12, 15). Quite often there were covered areas near the gate where the men would sit and deliberate. Moreover, some of the city elders would nearly always be found at the gate, and generally, there were also other people available to serve as witnesses to any proceedings that needed to be conducted. Boaz probably arrived at the city gate early in the morning and waited until he saw Naomi’s kinsman. The designation used by Boaz, “Ho, such a one,” was indefinite even though they were related to each other. There is no reason to believe that Boaz meant any disrespect by the manner in which he hailed the man. Instead, Boaz’s salutation probably merely reflected the fact that they were not closely acquainted with each other. The Witnesses at the Meeting (verse 2). When Boaz was ready to begin the transaction, he asked ten of the city elders to witness the proceeding. In most judicial concerns the collaborating testimony of two or three witnesses determined whether or not an accused person was guilty (Deut. 17:6; Matt. 18:16). In some instances, however, ten witnesses were desired, if not required. The number ten is one of the perfect or complete numbers in the Scriptures—three, seven and twelve are some others. Ten signifies the comple134
Ruth Rewarded / 135 tion of some kind of order, indicating that nothing is lacking. For example, the Ten Commandments were the sum of the Law of Moses (Deut. 4:13), ten days were allowed to test Daniel and his three companions (Dan. 1:12-14) and the anti-Christ’s empire shall consist of ten nations which he will subdue (Rev. 17:3). It is interesting to note that even today among Orthodox Jews the minimum number of men required for a synagogue meeting is ten. Tuesday
Lesson 13
THE REASON FOR THE MEETING
Ruth 4:3-5
Boaz wanted to meet with Naomi’s other kinsman to determine how the law of the kinsman-redeemer should be applied. That law, which is set forth in Leviticus 25:25, was based on the fact that the Promised Land belonged to God. The Israelites were merely sojourners on the land (Lev. 25:23). The Issue Stated (verses 3, 4). Apparently, the other kinsman knew little about the circumstances surrounding the forfeiture of Elimelech’s inheritance. In explaining the situation, Boaz mentioned that Naomi had recently returned from her sojourn in Moab. Boaz also told the other kinsman that he was willing to redeem Elimelech’s estate, but the nearer kinsman had the first option if he wanted to exercise it. Technically, whoever redeemed a relative’s inheritance anna did not obtain the land for himCustom of Redemption (Ruth 4:4): When self but for the family that had Canaan was divided, every family received a tract of land. This property was to be a lost it. However, in Naomi’s perpetual inheritance remaining in that case, one might assume that family forever. If one was forced by prewhoever redeemed Elimelech’s vailing circumstances to sell to another, he estate would gain it for himself could buy it back anytime he desired. since Elimelech had no sons or Should the original owner die, his relatives could redeem the land. If he had no chilunmarried daughters and dren when he died, the redeemer of the Naomi, his widow, was too old land was also to take his widow as his to bear any more children. Boaz wife. Any child born through this arrangediscreetly failed to mention that ment was considered the offspring and Ruth was part of the package heir of the deceased. The nearest relative had first choice of and that whoever bought the redemption and if he refused, the next land would also buy Ruth as nearest relative had that opportunity. This well as Naomi. That means that chain of relatives continued until someone the kinsman-redeemer would be redeemed the lost property. required by the Law of Moses to The nearest relative to Mahlon wanted the property but refused to redeem it sire an heir for Elimelech so his because he would also be compelled to lineage would not be obliteratmarry Ruth. When he refused, the next in ed. line of kinship, Boaz, happily redeemed An Acceptance Stated both the property and the widow. (verse 4). Based on what he had
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136 / Ruth 4:1-22 heard from Boaz and what he might have known about Elimelech’s situation, the other kinsman agreed to redeem the land Elimelech had lost many years earlier. Since there were no apparent heirs of Elimelech except Naomi, the kinsman assumed he would get the land, and the only obligation he would incur would be to provide for Naomi for whatever time she had left to live. As far as he was concerned, that seemed to be a wonderful situation for all parties that were involved. Elimelech’s land would be restored to the family, Naomi would be taken care of the rest of her life, and the land he would gain would become part of his inheritance. It is little wonder, therefore, that he readily agreed to be the kinsman-redeemer. The Issue Clarified (verse 5). After the other kinsman had agreed to redeem Elimelech’s forfeited estate, he learned that there was an encumbrance. Naomi was not Elimelech’s sole heir. There was also Ruth, the widow of Mahlon, whom he had married during the family’s sojourn in Moab and who had moved to Bethlehem when Naomi had returned home. One might wonder if a Moabite was subject to the provisions of the Law of Moses. However, because Ruth had vowed fully and without reservation to embrace Naomi’s land, people and God (Ruth 1:16, 17), she had certainly become a convert to the Israelite culture and faith. The fact that Ruth was part of the package means that she would become a wife of the kinsman-redeemer, but her children would be considered Elimelech’s descendants. Wednesday THE TRANSACTION COMPLETED
Lesson 13 Ruth 4:6-10
Two different attitudes were exemplified by Boaz and the other kinsman. The other kinsman showed himself to be a man who was self-centered, if not actually selfish, while Boaz demonstrated genuine concern and compassion. True to his word, Boaz completed the transaction of redemption. The Other Kinsman’s Refusal (verse 6). When the other kinsman learned that the redemption of Elimelech’s inheritance involved a levirate marriage to someone who could bear an heir for Elimelech, he declined to be the kinsman-redeemer. The land to be redeemed would not be his, but would pass from generation to generation to Elimelech’s descendants. Because Ruth was a Moabitess not an Israelite was quite possibly a factor in his decision also. His wife—or wives, as the case might have been—might have been willing to tolerate another Jewish woman, especially since the Law would have required it, but to accept a foreign woman into the family circle might have been too much to tolerate, especially if anyone wanted to raise questions about Ruth’s status under the Law. The other kinsman’s explanation for his refusal, “lest I mar mine own inheritance,” was a strong statement. The Hebrew word from which mar is translated is related to the terms for corrupt and destroy. The man might have overstated the situation, but his statement
Ruth Rewarded / 137 did indicate that his guiding principle for Kinsman-Redeemer: primary redeeming a forfeited estate would be to meaning of this Hebrew word improve his own inheritance. is “to do the part of kinsman.” The Transaction Completed (verses 7, This was the near kinsman who 8). Since Naomi’s nearer kinsman declined had the right to redeem according to the law of kinship. It to exercise his right to redeem Elimelech’s was used to speak of one who forfeited estate, the way was clear for Boaz had the right to say, “I will to do so. He was willing to be the kinsmanredeem, avenge, ransom, and do redeemer; he was able to pay the price of the part of the next of kin.” The act of redemption was viewed redemption, and now he was in line to do as being the privilege and duty what he wanted to do. There was a symbolof the near relative.The ic action which denoted that the other kinsredemption included the buying man had chosen not to be the kinsmanback of a relative’s property and marrying his widow. It also redeemer and had instead agreed for Boaz spoke of the freeing of an to redeem the forfeited inheritance. The Israelite slave who had to sell other kinsman was to remove his shoe and himself because of poverty.The give it to Boaz. Such an action appears to psalmist and the prophets have been based on Deuteronomy 25:7-10. spoke of God as Israel’s Redeemer. God, through Jesus In that passage, however, the widow whose Christ our near Kinsman, plight was not alleviated by the one who redeems His children from a should have filled the role of kinsmanbondage worse than slavery. redeemer was permitted to spit in the face of Word Study #1350. the man who refused to marry her. That such was not done to the closer kinsman concerning Naomi and Ruth might have been because neither of them was directly involved in the negotiations for redemption. It is also likely that neither of those anna women would have wanted to Witness of the Shoe (Ruth 4:7, 8 ): The subject anyone to such an lawful way to confirm a contract in the twenty-first century is for both parties to insult. Boaz probably was to sign the document along with other witkeep the other kinsman’s shoe nesses and a notary public to put his signaas a tangible proof that he had ture and official seal on it. It is then declined the opportunity to recorded in the county court house. There are less formal ways, such as the two conredeem Elimelech’s estate and tracting parties giving their word and was, consequently, not entitled shaking hands on it. This may not hold up to marry either Naomi or Ruth. in court, but to honest people it is binding. As the antitype of the kinsIn Israel there was a custom which bound the contracting parties more so than man-redeemer, Jesus Christ signed documents and oaths given. A perhas visible evidence, which He son took off his shoe in the gate before the readily demonstrated to His elders and gave it to another. This was a sign that he had a right to walk on the disciples (John 20:20, 26, 27), property, and it symbolized the transferthat He was the legitimate ring of property. Redeemer. The Scriptures also
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138 / Ruth 4:1-22 suggest that the same sign will be apparent to the repentant Jews when Christ returns in power and glory (Zech. 12:10; Rev. 1:7). The Scope of the Redemption (verses 9, 10). When the other kinsman relinquished his shoe to Boaz, Boaz likely took the shoe and held it high so all the assembled elders could see that the right of redemption had been forfeited by the closer relative. Boaz also emphasized that he had redeemed all of Elimelech’s estate, which included all that pertained to Naomi and to Chilion and Mahlon, Elimelech’s deceased sons, as well (verse 9). Boaz also stressed that the redemption was his right to marry Ruth so she could have children and thus continue the lineage of Elimelech. Theoretically, Boaz also could have married Naomi, but there was no reason for him to do so since she was past the time of bearing children, and Boaz was perfectly willing to marry Ruth. There was also every reason to believe that Naomi would be well provided for by Boaz. It should also be noted that Orpah, Chilion’s widow who had chosen to remain in Moab, had no claim to Elimelech’s estate. However, if Chilion had been the older son, Orpah would have been first in line to marry Boaz if she had embraced Judaism and returned to Bethlehem with Naomi. Boaz could have married both of Naomi’s daughters-in-law if he had chosen to, but he would have been obligated to marry Orpah. In such an event, Boaz might have followed the example of his forebear, Jacob, who married a woman whom he did not love in order to marry the one that he did love. Thursday THE TRANSACTION CONFIRMED
Lesson 13 Ruth 4:11, 12
After Boaz and the other kinsman had completed the transaction regarding the redemption of Elimelech’s estate, the elders of Bethlehem, along with other witnesses, expressed their acknowledgment of what had been done. That confirmation also included a blessing upon Boaz and Ruth. The Testimony of the Witnesses (verse 11). In addition to the ten elders whom Boaz had summoned as witnesses to the proceeding regarding the redemption of Elimelech’s forfeited inheritance, there were others who observed the Ephratah: Ephratah was another negotiations. Whether they had gathered name for Bethlehem during the because of a sense of civic responsibility or days of Jacob.The meaning of this word is “fruitfulness.” In simply because of curiosity, the onlookers Bible times the area was known joined with the official witnesses in their for its fields and sheep (1 Sam. acclamation of what had occurred. There 17:15; Psalm 132:6; Luke 2:8might have been a written account of the 15).This name is attached to transaction which included the names of that of Bethlehem in the the ten elders, or the shoe which the other prophecy concerning the birthrelative had given to Boaz might have been place of the Christ (Micah 5:2). Word Study #672. the only visible record of the redemption. However, the transaction was conducted
Ruth Rewarded / 139 openly and in full accordance with the requirements of the anna Law of Moses and the customs of House of Pharez (Ruth 4:12): Pharez was a that day was something to which twin son of Judah and Tamar. The other many people could attest. twin was named Zarah. The Bible is silent about Zarah but not Pharez. After the The Blessings of the Witdeath of his brothers Er and Onan, Pharez nesses (verses 11, 12). The witwas named as the second son of Judah. His nesses who had gathered at the family was often mentioned, and his city gate not only acknowledged descendants were notable in the days of the transaction which they had David. His descendants were numerous, observed but they also gave and his name appears in the lineage of Jesus (Matt. 1:3). He was the ancestor of their blessings to the ensuing the Bethlehem people, and his family was marriage of Boaz and Ruth one of five from which the tribe of Judah (verse 11). By their reference to came. He was the great, great, great grandLeah and Rachel, of whom most father of Boaz. His name became a blessing of the patriarchs of Israel were pronounced upon others. When the elders and the people at the born, the townspeople wanted city gate said, “And let thy house be like Boaz and Ruth to have a large the house of Pharez” (Ruth 4:12), they family. Expressed also were dewanted Boaz and Ruth to have a happy life sires that Boaz would become together with children who would be powerful—“do thou worthily”— noble and numerous. and famous. (Note: The word Ephratah in verse 11 is a synonym for Bethlehem.) Special mention was made of the house of Pharez because he was the ancestor from whom the Bethlehem family in the tribe of Judah had descended. Despite all the unfortunate circumstances that preceded Pharez’s birth (Gen. 38), God greatly blessed his descendants. Pharez was also born from a levirate marriage. Thus, the association by the Bethlehemites of Ruth with Tamar, their ancestress, suggested positive acceptance of Ruth by the people.
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Friday THE UNION OF BOAZ AND RUTH
Lesson 13 Ruth 4:13-17
Whether Boaz had any wives other than Ruth is not known. However, it appears that he undoubtedly loved Ruth deeply. His affection for her was likely the primary factor in his determination to redeem Elimelech’s forfeited estate. Thus, Ruth and Boaz became one. The Son That Was Given (verse 13). Through Ruth’s conception, God gave His approval to Boaz’s actions as the kinsman-redeemer. The purpose of the law of the kinsman-redeemer was to preserve family inheritances in Israel. Elimelech’s lineage was preserved in the son that Ruth would bear. Even though that son was conceived normally, it could be said nonetheless that he was a gift from God. It could also be said that he himself was a kinsman-redeemer because, legally speaking, Naomi’s entitlement to Elimelech’s
140 / Ruth 4:1-22 inheritance was through her grandson. This illustrated how anna the antitype of the kinsmanBlessing God (Ruth 4:14): The women redeemer would be the Son said unto Naomi, “Blessed be the LORD.” whom God would give in the In the original language the word be is not person of Jesus Christ, the present. What they said was “bless the babe of Bethlehem (Isa. 9:6). In LORD.” The root word for bless is bawrak which means “to kneel.” a broader sense, all children It was an act of adoration, to adore the can be regarded as gifts from Lord on bended knees. This phrase is used God because He made it possiin Deuteronomy 8:10 where Moses told the ble for the human race to proppeople that when they had eaten and were agate itself. That is why the full, they were to bless the Lord who had Jewish people in Bible times given them the good land which produced their food. In 1 Chronicles 29:20 David deemed children so highly told the congregation on his deathbed to (Psalms 127:3-5; 128:3-6). “bless the LORD your God.” And the peoThe Praise That Wa s ple blessed Him and bowed their heads Given (verses 14, 15). Even and worshiped Him. though Boaz and Ruth were When the women said unto Naomi, the parents of the son that was “bless be the Lord” they were praising Him for not forsaking Naomi, which named Obed, the focus of verswould leave her poor and helpless but es 14-17 is on the significance instead would give her a kinsman to care of the relationship between for her. Obed and Naomi. The reason for such an emphasis was because Naomi was the most direct heir of Elimelech, and her claim to her deceased husband’s estate was made possible through the birth of Obed. In a sense, therefore, when Obed was born, Naomi regained the inheritance that she and her husband had lost many years earlier. Her friends and relatives realized that, and that is why they praised God for the fact that the grandson He had given her through Ruth was her kinsman-redeemer (verse 14). Without question, Boaz would have seen that Restorer: the Hebrew root Naomi’s needs were met. However, the fact means “to turn back or away, that she had regained Elimelech’s estate to retreat; often to advance means that she could live in comfort and again, to turn around.” The dignity for the rest of her life without havbasic idea is a reversal of one’s ing to be dependent upon anyone. Thus, it direction or plight in life. Figuratively, it is used of one who was said by the women of Bethlehem that experiences a spiritual return Obed had restored life to Naomi and would to the LORD. In a number of sustain her in her old age (verse 15). The passages it is translated “to women who rejoiced with Naomi also return from exile.” Perhaps the praised Ruth. They had observed the manmost important uses theologiner in which Ruth had cared for her mothcally are passages that deal with the nation of Israel’s er-in-law, and they gave her the highest return to God and His restorapossible commendation by declaring that tion of the Promised Land and she was better to Naomi than seven sons the fortunes of His covenant would have been. Such was lavish praise people.Word Study #7725. indeed in view of the fact that sons were
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Ruth Rewarded / 141
Nourisher: the primary meaning of the Hebrew root is “to contain like a vessel.” The thought is that of providing food or to cause to supply, to make provision and to receive.This meaning is clear concerning the Temple’s lavers (1 Kings 7:26, 38; 8:64). In Solomon’s prayer of dedication, he noted that since the heavens cannot contain God, “how much less this house” (1 Kings 8:27; 2 Chron. 2:6).The LORD is the sustainer or nourisher of those that trust Him. A marvelous picture of this is witnessed between Joseph and his brothers (Gen. 50:20, 21).Word Study #3557.
Manna Supremacy of Love (Ruth 4:15 ): It began with Boaz’s noticing Ruth gleaning in his field. It continued with respect when he learned who she was and how kind she was to her mother-in-law. It grew into admiration as Boaz showed Ruth favor by allowing her privileges other gleaners never experienced. It continued in fondness as Boaz invited her to lunch with him and the workers. It increased to affection when Boaz told the harvesters to leave behind handfuls on purpose. Ruth gleaned through both the barley and wheat harvest in the fields of Boaz under his watchful eye. When Ruth asked Boaz to be her kinsman-redeemer and marry her, he quickly agreed because affection had developed into love. It was a happy marriage because both loved God and each other.
esteemed so highly by Hebrew families and the number seven signified completion, fulfillment or perfection. The Nurture That Was Given (verse 16). This verse describes the intimate bond that developed between Naomi and her grandson. In Bible times, it was customary among wealthy families for servants to assume many of the child rearing responsibilities. However, the special caregiver for Obed was his grandmother. Undoubtedly, Ruth nursed her son during his infancy, but after he was weaned, Naomi’s involvement became more prominent. The Hebrew word from which nurse is translated essentially means “one who gives aid, support or sustenance.” The same term was used in 2 Samuel 4:4 in reference to the nurse for a five-year-old. However, a different word was used in Exodus 2:7 where Miriam asked the pharaoh’s daughter if she wanted her to secure a Hebrew nurse—one who could breast feed—for the infant boy she had found in the ark of bulrushes. The Name That Was Given (verse 17). In Bible times, it was not unusual for relatives, neighbors and friends to be involved actively in the naming of babies. When John the Baptist was born, Elisabeth’s neighbors and relatives, who had joyously gathered for the occasion of his circumcision, began calling the baby Zacharias after his father until they were told that he was to be named John (Luke 1:57-63). In like manner, Naomi’s neighbors gave to her grandson the name Obed. Assuredly, that name met with the approval of Ruth and Boaz, otherwise they would have vetoed it as did the parents of John the Baptist. However, the name Obed was an unusual name for a son that was born under the conditions that surrounded his birth. That name literally means “servant.” One would have thought that a name with more joy-
142 / Ruth 4:1-22 ful connotations would have been chosen. Perhaps Naomi’s neighbors had in mind the manner in which Ruth had so faithfully served her mother-in-law. Saturday THE GENERATIONS OF PHAREZ
Lesson 13 Ruth 4:18-22
This passage, along with the closing statement in verse 17—“he [Obed] is the father of Jesse, the father of David”— appears to have been added after the book of Ruth was written (see comments on the author of the book under Introduction to Ruth). The purpose of this brief genealogy was to underscore the important link that Ruth and her son provided in the lineage of David, the king of Israel. Pharez and Hezron (verse 18). As mentioned previously, Pharez was the son of Judah, who was the fourth son of Jacob by Leah. The mother of Pharez was Tamar, who was also the daughter-in-law of Judah. The sordid account of how Judah happened to have a child by his own daughter-in-law is given in Genesis 38. Pharez was the older of twin boys born to Tamar. His name means “breaking forth,” which was given to him because of the manner in which he and his brother came from the womb of their mother (Gen. 38:2730). Pharez had two sons, one of whom was Hezron. Hezron, in turn had three sons from whom came the Hezronite family (Num. 26:21). The Hezronites settled in and around Bethlehem. Ram and Amminadab (verse 19). Ram was one of Hezron’s three sons (1 Chron. 2:9). Ram evidently was the second of Hezron’s sons; however, the messianic lineage was continued through him not his older brother. Although the eldest son was generally the primary heir, the messianic line did not necessarily follow such an order. Some examples of this can be seen in Judah who was Jacob’s fourth son and Pharez who was Judah’s second surviving son. Little is known about Amminadab. However, he is mentioned in Exodus 6:23 as the father of Elisheba who became the wife of Aaron, the brother of Moses and the first high priest of Israel. Nahshon and Salmon (verse 20). Nahshon was the leader of the tribe of Judah during the time of the Israelites’ wilderness wanderings from Egypt to the Promised Land (Num. 1:4, 7; 1 Chron. 2:10). The fact that Judah with 74,600 people was the largest of the twelve tribes made Nahshon and his people influential. His being the brother-in-law of Aaron probably contributed even further to the impact of his influence. When the camp of Israel moved from one location to another, the tribe of Judah, led by Nahshon, was in the forefront, followed immediately by the tribes of Issachar and Zebulun who constituted what was called the camp of Judah (Num. 2:1-9). With regard to Salmon, nothing is known about him except that he married Rahab the harlot following the destruction of Jericho (Matt. 1:5). Boaz and Obed (verse 21). As a grandson of Nahshon, Boaz was a member of the aristocratic class in Bethlehem. Although he was wealthy and pow-
Ruth Rewarded / 143 Obed: this name is pronounced O-bade´ in Hebrew and means, “to work or serve.” The origin of this name is from a root that means “to worship and obey God.” The work and service may be for people or God. Such was the use when Jacob “served” Laban.When the service is for God, it is not that of bondage but in joy and freedom. Obed was the son of Boaz and Ruth, father of Jesse and grandfather of King David. He is named in the lineage of Jesus Christ by both Matthew and Luke (Matt. 1:5; Luke 3:32). Word Study #5744. Jesse: the meaning of this name is not certain. A break down of the name renders the meaning “Jehovah is” or “Jehovah exists.” Jesse was the father of eight sons, of whom David was the youngest. On a visit to Bethlehem, Samuel received Jesse and his sons and anointed David as king of Israel.Two of Jesse’s daughters, Zeruiah and Abigail, were the mothers of great warriors (1 Chron. 2:1317).The three sons of Zeruiah stood by David, while Amasa, Abigail’s son, sided with Absalom and was killed by his cousin Joab.Word Study #3448.
erful, he was also a pious, godly man who carefully observed the Law and fully recognized that his wealth and status brought him responsibilities as well as privileges. Since Bethlehem was a relatively small town, it is quite possible that Boaz was the chief of the elders of that place in view of his family’s heritage. Little is known about Obed other than he was the son of Boaz and the father of Jesse. While he was regarded as the son of Mahlon and grandson of Elimelech in the story of the kinsman-redeemer, Obed was accorded a place in the messianic lineage as the son of Boaz. Jesse and David (verse 22). As the grandson of Boaz and Ruth, Jesse continued the godly heritage he received from his forebears. The overall piety that characterized his family was reflected in the fact that the name Jesse essentially means “Jah [an abbreviated form of Jehovah] exists.” It does not appear as if Jesse were as wealthy as some of his relatives; however, he was able to live quite comfortably. David was the youngest of the eight sons of Jesse. God selected David to succeed Saul on the throne of Israel when he was still a youth tending his father’s sheep. As the king of Israel, he led his people in many great accomplishments. Because he was a type of Jesus Christ in many respects, the Messiah was sometimes called the Son of David.
Lesson 13
Conclusion
RUTH REWARDED
Ruth 4:1-22
The humble but devoted Ruth, the Moabitess, was allowed the great privilege of marrying one of Bethlehem’s wealthiest and most prestigious men. She also received the high honor of a place in the ancestry of Israel’s greatest king and of David’s greater Son, Jesus, the Messiah. Thus, the story of Ruth seems to end like a fairy tale in which the heroine and all those associated with her lived happily ever after. That was not what really happened, of course, because Satan would not leave God’s people alone. However, the purposes of God were realized, and He blessed those who yielded themselves to Him and His will.
144 / Bibliography BIBLIOGRAPHY Beacon Bible Commentary. Vol. 2. Kansas City: Beacon Hill Press, 1965. Carroll, B. H. An Interpretation of the English Bible. Vol. 1. Grand Rapids: Baker Book House, 1973. Cook, F. C., Ed. The Bible Commentary. “Exodus-Ruth.” Grand Rapids: Baker Book House, 1975. Henry, Carl F. H., Ed. The Biblical Expositor. Vol. 1. Philadelphia: A. J. Holman Co., 1960. Henry, Matthew. Matthew Henry’s Commentary. Vol. 2. Old Tappan: Fleming H. Revell Co. The Interpreter’s Bible. Vol. 2. Nashville: Abingdon Press, 1953. Jamieson, Robert. A Commentary. Vol. 1. Grand Rapids: William B. Eerdmans Publishing Co., 1982. Kelly, Balmer H., Ed. The Layman’s Bible Commentary. Richmond: John Knox Press, 1961. Lockyer, Herbert. All the Books and Chapters of the Bible. Grand Rapids: Zondervan Publishing House, 1966. May, Herbert G., Ed. Oxford Bible Atlas. New York: Oxford University Press, 1962. Smith, William. Smith’s Bible Dictionary. Philadelphia: A. J. Holman Co. Wright, Fred H. Manners and Customs of Bible Lands. Chicago: Moody Press, 1953. Young, Robert. Young’s Analytical Concordance to the Bible. 22nd American Edition, Revised. New York: Funk and Wagnalls Co.
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