CHAPTER
7
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With the death of Moses, the command is given by Yahweh to
cross over the Jordan River into the land He
had promised to give to the seed of Abraham, Isaac, and Jacob. Joshua is told
by Yahweh, “Moses my servant is dead; now
therefore arise, go over this Jordan, thou, and all this people, unto the land
which I do give to them, even to the children of Israel” (Josh. 1:2 KJV). The
authority and power of Joshua comes from Yahweh. As Yahweh had been with Moses,
so He would be with Joshua, “There shall
not any man be able to stand before thee all the days of thy life: as I was
with Moses, so I will be with thee: I will not fail thee, nor forsake thee”
(Josh. 1:5 KJV). This authority and power would not be challenged by any
Israelite, as the authority and power of Moses had been challenged. Joshua will
triumph over his enemies, but will experience no opposition to his authority
and power from within the covenant community. Yahweh encourages him, “This book of the law shall not depart out
of thy mouth; but thou shalt meditate therein day and night, that thou mayest
observe to do according to all that is written therein: for then thou shalt
make thy way prosperous, and then thou shalt have good success” (Josh. 1:8
KJV). Joshua would be faithful to the end:“As
Yahweh commanded Moses His servant so Moses commanded Joshua, and so Joshua
did, he set aside nothing of all that Yahweh commanded Moses” (Josh. 11:15 EB).
With the entrance of the people into the land, the record of
the view from Mount Sinai is completed. The
nation has been instructed as to the past out of which it had been generated
and now has a knowledge concerning the significance of its own contemporary
experience (in Egypt
and in the wilderness) and its ultimate purpose. The record provided by the Book
of Joshua is an interpretation of past events for the benefit of a generation
of readers that came after the events described in this structured, theological
account of the conquering of the land. This book does not provide a detailed
account of all that occurred during this period. It consists of literary
selections organized according to a literary purpose.
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The primary message of the Book of Joshua concerns Yahweh’s
faithful provision of both possession of and rest in the Land
of Promise for the sons of Israel,
as promised to the forefathers and Moses. To miss this message is to
misunderstand the continuing historical purpose of the nation. The text records,
“Joshua took all this land . . .” (11:16a
EB); “So Joshua took the whole land
according to all that Yahweh had spoken to Moses . . .” (11:23a EB); “And Yahweh gave them rest round about,
according to all that he had sworn unto their fathers,─and there stood
not a man before them of all their enemies, all their enemies did Yahweh
deliver into their hand. There failed not a thing, out of all the good things,
whereof Yahweh had spoken unto the house of Israel,—the whole came to pass”
(Josh. 21:44-45 EB). Prior
to Joshua’s death, he testifies, “But lo!
I am going to-day, in the way of all the earth,─ye must acknowledge,
therefore with all your heart and with all your soul that there hath not failed
a single thing out of all the good things which Yahweh your Elohim spake
concerning you, the whole hath come to pass to you, there hath not failed
thereof a single thing” (Josh. 23:14 EB). The nation possesses the land and
is said to experience rest in the land. The promise to Abraham, concerning his
seed becoming a nation and possessing the land Abraham would walk through but
not possess is fulfilled.
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However, this does not mean Israel has driven out all her
enemies in the land. For the text also states that the Jebusites could not be
driven out (Josh. 15:63), the tribes of Ephraim and Manasseh could not drive
out the Canaanites but put them under tributary service (Josh. 16:10; 17:12). Yahweh had previously declared, “I shall not drive them out from before you
in one year lest the land should become desolate, and the field animal be many
against you. Little by little shall I drive them out from before you until you
are fruitful and you are allotted the land” (Ex. 23:29-30 CV). This had been written in the Book
of Deuteronomy: “Yahweh your Elohim will
ease these nations out before your face, little by little. You shall not be able
to finish them quickly, lest the land become a wilderness and the animals of
the field multiply against you” (7:22
CV).
The initial conquest is sudden and overwhelming. The powers in
the land are dethroned. The political, military, and religious aristocracies
are denied dominance. The political, military, and religious systems of Israel
hold sway over the land as a whole. The powers of the Canaanite nations, though
dethroned, remain in existence. Thus, the enemy is not to be removed
completely, since that would cause the wild beasts to multiply profusely and
threaten human settlement. Rapid removal of the Canaanite inhabitants would
result in a return to a primitive state of the dominance of nature, wild growth
of trees and plants and overpopulation of animal life. Both posed a threat to
Israelite occupation and settlement of the land.
When Israel
crosses the Jordan
into the land, the nation finds itself in opposition to numerous city-states
ruled by kings in cooperation with a noble aristocracy. These elite people
maintain their wealth and position by oppressing the members of the lower
castes. Thus, the inhabitants of the land are not united. All are not satisfied
with the condition of their lives. Many perceive the invading army as possible
liberation from the tyranny of their kings and nobles. Canaan
is, thus, in a state of social turmoil.
Added to this is the disastrous effect of Canaanite religion. Yahweh
had waited to judge the social and religious structures of Canaan
until these structures had produced iniquities, injustices, and moral depravity
necessitating divine judgment (Gen. 15:16). The time had become ripe for the
overthrow of the wicked powers of Canaanite society. Such powers would be
replaced by Yahweh’s powers: High Priest, Aaronic Priesthood, Levitical Priesthood,
judges, elders, and princes of the sons of Israel. All these powers are to be
subjected to the statutes and judgments of Yahweh, all are to carry out that
which is right in the eyes of Yahweh. This meant justice, mercy, and compassion
to the weak as well as the strong, to the sojourner as well as the citizen, to
the servant or slave as well as the master.
The occupation and settlement of this land by Israel
meant liberation, freedom, security, and opportunity for the oppressed of the
land. Many of the oppressed were victims of Canaanite religion. Those committed
to this religious system would resist Israel. These were in the majority.
But a minority perceived themselves as victims of this religious system. Such
people eagerly awaited the deliverance which Israel would bring.
Israel’s dominance over the land of Canaan and its various
institutions meant the rule of the One and Only Living Elohim, Yahweh our Elohim, instead of the many
crude and capricious gods (elohim) of
Canaan; it meant the unity of one nation, one people instead of a
conglomeration of city-states ruled by various kings at times in competition
with one another and at times in allegiance with one another when facing a
common superior enemy. Israel
represented a society based upon the idea of might for right in contrast to Canaanite society based upon the
idea of might makes right. Israel’s
law was based upon the justice of Yahweh in contrast with Canaanite law which
was based upon the capricious justice of privileged men seeking their own
benefit and welfare, dishonorably justifying the oppression of others.
Israelite religion was free from the worship of astrological
bodies and the myth and superstition connected with the gods of the Canaanites.
Israelite religion was centered in the one Tabernacle of Yahweh in contrast to
the multiple Canaanite places of worship which were spread throughout the land
and which demanded human sacrifice in addition to animal sacrifice.
Israel’s
priesthood had no national allotment. It was not permitted secular occupation
as a means of livelihood. The Aaronic and Levitical priesthoods were Yahweh’s
allotment, and they shared in Yahweh’s sacrificial allotment (gifts, tithes,
sacrifices) coming from the secular tribes. The Aaronic Priesthood represented
the Supreme Court of the land. The Levitical Priesthood spread throughout the
twelve tribes was responsible for administering education in the Law of Yahweh
and administering Yahweh’s justice in the tribal territories throughout the
land.
The Canaanite priesthood belonged to the aristocracy and was
subservient to the king and powerful nobles. Its wealth and power were
dependent upon the wealth and power of the king and nobles. These priests and
priestesses were members of the elite society of oppressors. They sought the
status quo, and thus opposed change. The Aaronic and Levitical priesthoods were
responsible to bring about change whenever discovering unjust, illegal
activities among the various institutions and classes within society. These priesthoods
were directly responsible to Yahweh and His justice, mercy, and compassion. Their
interest and welfare were based upon the interest and welfare of all the
people. If the nation failed to provide for the priesthoods, it was failing to
obey Yahweh. Such failure would be a sign of covenantal corruption. The
actuality of such corruption would eventually lead to the rise of the prophets.
Thus, when Israel
enters the land, she attracts the discontented, oppressed, persecuted,
enslaved, disenfranchised, and honorable just men and women of the land who
assist Israel
in the overthrow, the dethronement of the powers ruling the land. It should be
understood that these powers reside in the cities and the suburbs of the city. They
are, on the whole, urbanites, rather than ruralites. This is why the success of
conquering the land is dependent upon the defeat and destruction of the
city-states wherein lie the powers, the intricate, central web of
organizational authority.
Yahweh had liberated Israel
from the bondage and oppression of Egypt. Now He will extend that
liberation to the honorable just men and women of Canaan
who also have been enslaved and oppressed by an evil system of gods, kings,
priests, and nobles. Such a person is described in the second chapter of
Joshua. Rahab is discovered as anxiously awaiting her liberation as a result of
Israel’s triumphant defeat
of the powers ruling in the city of Jericho.
She has rejected the gods of Canaan and has
placed her trust in the Elohim of Israel. She is ready to assist the people of
this mighty Elohim Who is so different from the gods of Canaan.
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Immediately after the command to cross over the Jordan and
just prior to the attack against Jericho,
Joshua confronts the tribes of Ruben, Gad, and Half Manasseh. He reminds them
of the “rest” that Yahweh has already
accomplished for them on the east side of the Jordan. These tribes will cross
over the Jordan
and fight alongside their brothers until Yahweh has given “rest” to them also. Thus, as “rest”
had already been provided the eastern tribes, so this is to assure the western
tribes of the “rest” to be accomplished on their behalf.
That “rest” is
fulfilled during the days of Joshua is clearly evident when Joshua honorably
dismisses the tribes of Reuben, Gad, and Half Manasseh, “As for you, you have kept all that Moses the servant of Yahweh
enjoined on you, and have hearkened to my voice in all that I enjoined on you. You
have not forsaken your brothers these many days, until this day, and you have
kept the charge of the instruction of Yahweh your Elohim. Now Yahweh has given
rest to your brothers, just as He promised them. So now, turn around and go; .
. . to the land of your holding . . .” (Josh. 22:2-4a CV). This occurs in
the text immediately after the writer declares, “Thus Yahweh gave to Israel
the entire land which He had sworn to give their fathers; and they took it over
and dwelt in it. Yahweh gave rest to them round about, according to all that He
had sworn to their fathers” (Josh. 21:43-44a CV). The text unequivocally
states that Yahweh’s promise to Abraham concerning possession of the land and
rest in the land had been completely fulfilled by the time Joshua and Eleazar
the priest had surveyed the land, distributed the allotments designated for
each tribe, and by the time each tribe had conquered and dwelt in a portion of
its allotment. This is as Yahweh intended.
The task remaining to each tribe is the increasing occupation
of its allotted territory. This is to test their faithfulness. As each tribe
increases in population and wealth, it is to extend its occupation and power
over its allotted territory and the Canaanite inhabitants remaining unconquered
or free from tributary service. Faithful obedience to Yahweh’s voice, Yahweh’s
oracles, Yahweh’s Ten Words, and His statutes and judgments would result in
complete occupation and rule over the entire allotted land and people. Yahweh’s
justice and peace would be extended to all inhabitants. The worship of foreign
gods would be eliminated, thereby manifesting Yahweh’s glory and greatness.
Israel
would then be honorably reflecting the light of Yahweh’s word upon all the
nations round about them. This, however, is not to ideally come about until the
last generation living during the course of the Mosaic Eon under the Mosaic
Covenant. For Yahweh knows the bent of the nation’s heart. He knows its
rebellious, stubborn, and stiffed-necked character. He knows it is a Cainish
nation within which is an Abelite remnant of faithful ones. All the warnings
and encouragements addressed to the nation will only be received and acted upon
by the members of this faithful remnant continuing through each generation to
the glory and vindication of Yahweh their Elohim.
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Israel
is given the task (a privilege) to possess the land. Yahweh is the owner of all
land. He has given each nation its own designated portion. Thus, each nation
tenants its given land and each is and remains responsible for its development,
its cultivation. The people of the land also require social structure, the
proper ordering of society. When such order becomes corrupt and destructive,
Yahweh’s judgment becomes a threat. Thus, to possess, to tenant, to keep, to
cultivate land and society includes the obligation to control and properly
order society.
The nations in Canaan had
failed to perform their responsibility. Yahweh’s threatened judgment now
becomes a reality. Israel
is sent to dispossess, take control of the land in order to set up an order
designed by Yahweh. Canaanite society had become corrupt and wicked. Thus, Israel is to bring about a change in the power
structure of society in the land
of Canaan.
This did not call for the wiping out of entire populations. It
did necessitate the destruction of the corrupt and wicked rulers and the
infrastructure of their power used to implement injustice and moral depravity. This
meant dethroning these powers and those populations contributing to and
supporting these powers and their organizational infrastructures.
Israel is
to possess the nations inhabiting Canaan by
implementing a new social order which transforms the population by instituting
Yahweh’s Law (Torah), instructions, and justice. All inhabitants are to equally
come under the rights and responsibilities of Yahweh’s covenant relationship
with Israel.
This did not require the non-Israelite to become a member of
the covenantal people. It did require their obedience to Yahweh’s laws
pertaining to them. This meant the prohibition of the worship and service of
other elohim. Such ignorant worship and service is based upon myth,
superstition, and a disqualified, distorted mind. The nations in Canaan are to be delivered, liberated from such false and
destructive illusions.
When Israel
implements this stewardship over the land, she receives rest, security from internal disruption or external attack. This “rest” becomes a reality during the
lifetime of Joshua, Eleazar, and all the elders who served under the leadership
of Joshua and Eleazar. This does not imply that Israel at this time conquered every
part of the territory allotted to each tribe. It does mean Israel broke, destroyed the
infrastructure of power and the rulers wielding this power. Israel became the dominant cultural
and religious power in the land. She organized a new infrastructure of power,
setting up a new social and religious order. Her task from this point in time
would be to extend and increase that infrastructure of power. This would
incorporate the effective operation of the new social and religious order into
all the territories allotted to the tribes by Yahweh and all the populations
inhabiting the territories.
With this task firmly in mind, Joshua sends two men to
secretly explore Jericho
and its surrounding suburbs. These men, seeking to remain unobtrusive, find
lodging in the house of a harlot named Rahab. Here is a member of Canaanite
society living at the circumference of social life. She has learned to play the
game by the rules of the power-elite. By this means, she maintains a relatively
acceptable place in society and an economic means for providing an acceptable
living.
But Rahab perceives herself as oppressed. She seeks liberation
from the Canaanite power structure. She comes to the assistance of these two
Israelites when the king of Jericho
learns of their presence. She hides them and then confesses, “I know that Yahweh has given the land to
you and that the dread of you has fallen on us, and that all the dwellers of
the area are dissolved because of your presence; for we have heard how Yahweh
dried up the waters of the Sea of Weeds before your face when you came forth
from Egypt, and what you did to the two kings of the Amorite who were in
Transjordan, to Sihon and to Og, whom you doomed. When we heard, our heart was
melted, and no more spirit arose in anyone because of your presence, for Yahweh
your Elohim, He is Elohim in the heavens above and on the earth beneath”
(Josh. 2:9-11 CV). Here is the confession of some inhabitants of Canaan, but not all. These, Yahweh will liberate.
This woman represents a discontent portion of Canaanite
society. These people have become disillusioned with the gods of Canaan. Thus, she is not alone in her disillusionment. She
seeks the preservation, the deliverance, the liberation of her father’s house and
all those associated with that house. Since she has shown these Israelites
kindness, she seeks kindness in return, a reliable sign that Israel will “rescue our souls from death [social death as well as physical
death]” (Josh. 2:13 CV).
The two men take an oath agreeing to her request: “Our souls are to die instead of you and
yours! If you do not tell of this matter of ours, then it will come to be, when
Yahweh gives this land to us, that we will deal with you in kindness and truth”
(Josh. 2:14 CV modified). Israel
will show her entire family, not only kindness, but also, more importantly, Israel
will deal with them in accord with the truth of Yahweh’s Law.
The requirement is that Rahab and her family remain faithful
to the cause of Yahweh against Jericho
and its aristocratic power-elite as well as those supporting this system with
mind and heart. The new order is to be based upon Yahweh’s truth. Rahab and her
family are assured her request on the basis of her faith in Yahweh, the Elohim
of Israel, Who is the Elohim of truth and justice. Yahweh is not capricious
like the gods of Canaan. He gives His word and
keeps His word. He is interested in the welfare of all those committed to
truth, honor, and justice. He calls upon every individual to act as his brother’s
keeper.
Instead of giving Rahab a sign of assurance, the men command
that she provide Israel
a sign by which Yahweh’s army will be enabled to keep Yahweh’s oath. This she
agrees to do. The sign is agreed upon and during the destruction of the city
the sign is recognized and the oath kept. Rahab and her family are liberated. Yahweh
deals with such inhabitants of Canaan in
kindness and truth.
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As Yahweh is a merciful Elohim, He is also a just Elohim. Rahab
and her family are shown mercy on the basis of faithfulness to Yahweh’s cause. Achan
and his family are confronted with the anger of Yahweh’s justness. In the
victorious battle against Jericho,
Achan had taken for himself from the spoils consecrated to Yahweh. It had been
declared, “keep yourselves from the
accursed [devoted] thing, lest ye
make yourselves accursed, when ye take of the accursed thing, and make the camp
of Israel a curse [accursed], and
trouble it” (Josh. 6:18 KJV).
In the battle against Ai,
Israel is
chased by the warriors of Ai. Joshua is stunned! He concludes Yahweh has failed
Israel.
In despair, he goes before Yahweh Who rebukes him, “Get thee up; wherefore liest thou thus upon thy face? Israel
hath sinned, and they have also transgressed my covenant which I commanded
them: for they have even taken of the accursed [devoted] thing, and have also stolen, and dissembled
also, and they have put it even among their own stuff. Therefore the children
of Israel
could not stand before their enemies, . . . because they were accursed: neither
will I be with you any more, except ye destroy the accursed from among you”
(Josh. 7:10-12 KJV). Achan’s transgression is accounted as Israel’s transgression. The sin of
the one man has affected the nation as a whole. Both Achan and the nation are
held accountable. His transgression has made the entire camp of Israel
accursed. His individual act has troubled the entire people. Israel’s warriors had been
humiliated in battle; Yahweh’s honor shamed.
Yahweh orders the use of the holy lot by which He would
designate the guilty party. He informs Joshua, “he that is taken with the accursed thing shall be burnt with fire, he
and all that he hath: because he hath transgressed the covenant of the Lord [Yahweh], and because he hath wrought folly in Israel” (Josh. 7:15 KJV). Each
individual Israelite can contribute to the destruction of the corporate whole. The
nation is held accountable for the acts of its members. Therefore, it behooves
the nation to be alert to any individual activity which transgresses Yahweh’s
covenant. The nation will be as strong as its weakest link. The institutions of
justice throughout the nation are responsible for acquitting the innocent and
indicting the guilty, swiftly executing just judgment against such threats to
the welfare of the nation.
Achan is revealed to be the guilty party. He had buried the holy
loot in the midst of his tent. He had transgressed the tenth word (commandment)
of Yahweh’s covenant, “Thou shall not
covet.” The text records, “And Joshua
said, Why hast thou troubled us? the Lord
[Yahweh] shall trouble thee this day.
And all Israel
stoned him with stones, and burned them with fire, after they had stoned them
with stones” (Josh. 7:25 KJV). Achan is stoned to death and then burned. The
“them” also stoned to death and
burned included Achan’s sons, daughters, oxen, asses, and sheep (Josh. 7:24). His
tent and “all that he had” are also
burned with fire. To be a member of the covenant community has great advantages
as well as great responsibility and accountability. Achan’s irresponsible act
brings death upon his children and animals. Covenant loyalty is first and
foremost to Yahweh, and then to the community. The individual is responsible to
report any transgression or injustice that will bring down Yahweh’s judgment
upon the nation. In Achan’s case, the nation has eradicated the evil from its
midst. Ai is, then, again attacked, but this time is defeated handily. In
obedience to Yahweh’s laws of battle (Deut. 20:11-18), “Joshua drew not his hand back, wherewith he stretched out the spear,
until he had utterly destroyed all the inhabitants of Ai” (Josh. 8:26 KJV).
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While Israel is encamped in Gilgal, a coalition of kings
ruling over city-states in the southern portion of the land of Canaan gathers
together to fight against Joshua and Israel. However, the Gibeonites, hearing
of Joshua’s triumph over Jericho
and Ai, refrain from joining this coalition. These people choose to act
cunningly, craftily. Later, from the perspective of Israel, this cunning is understood
negatively. But from the perspective of the Gibeonites, this cunning is a sign
of their intelligence, ingenuity, wise counsel in resolving a difficult
problem.
For these people believe the report concerning the greatness
of the Elohim of Israel. They had heard that Yahweh Elohim of Israel had
commanded Moses to give the entire land
of Canaan to Israel and to destroy all the
inhabitants. This, they believe, Yahweh will do.
Yahweh had instructed Israel through Moses to offer peace
to those cities at a great distance from them, but to destroy completely the
inhabitants of those cities nearby (Deut. 20:10-18), those cities within the
territory allotted to the twelve tribes. The Gibeonites devise a scheme whereby
they appear to be from a city at a great distance from Israel’s allotment. The princes of Israel
accept their word without consulting Yahweh their King. Israel thus enters into a covenant
with the Gibeonites, finding out three days later that these people are their
neighbors.
Israel
is, however, bound by oath to the Gibeonites. Joshua declares, “Wherefore have ye beguiled us . . .? Now
therefore ye are cursed, . . .” (Josh. 9:22-23a KJV). From Israel’s
perspective, the cunning of the Gibeonites is evil. They had deceived Israel.
But such cunning results in life and liberation for the Gibeonites. Joshua
curses them to become bondmen, hewers of wood, and drawers of water for the
house of Yahweh. What to Joshua represents curse, to the Gibeonites represents
blessing.
This is analogous to Saul’s judgment upon David’s “cunning” (1 Sam. 23:22 NASB). Saul
perceives it as evil while Yahweh perceives it as good. In the case of the
Gibeonites, Yahweh uses the disobedience of Israel’s princes in neglecting to
consult Him in order to bless the faith of the Gibeonites, thereby using the
evil flaw of the princes in order to sovereignly initiate an exception to the
rule of the applicable law, bringing good out of evil. For the Gibeonites are
content to eat from the crumbs falling from Israel’s
table, thus acknowledging Israel’s
supremacy over them. The Gibeonites answer Joshua, “It had been told, yea told to your servants how Yahweh your Elohim had
instructed Moses His servant, to give to you the entire land and to exterminate
all the dwellers of the land from before you. So we feared exceedingly for our
souls in view of you and did this thing. And now behold, we are in your hand. Do
as it is good and upright in your eyes to do to us” (Josh. 9:24-25 CV).
The Gibeonite power-elite are wise enough to understand it is
better to be cursed and come under what is good and upright in the eyes of
Yahweh’s people than to come under the judgment of total destruction demanded
by the war ban. This indicates they believe it is futile to attempt to wage war
against Israel,
Yahweh’s people. The account concludes, “On
that day Joshua made them wood choppers and water bailers for the congregation
and for the altar of Yahweh until this day, to serve the place which He [Yahweh] would choose” (Josh. 9:27 CV). This will
become significant in relation to Israel’s future failure to properly
maintain, secure, and worship Yahweh at the Tabernacle built by Moses and at
the place designated by Yahweh for the Tabernacle. The last place in which the
Tabernacle is set up is Gibeon (1 Chr.
21:29; 2 Chr. 1:3).
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After hearing that the Gibeonites had made peace with Israel, the coalition of southern kings
gathering together to wage war against Israel turns its attention to the
Gibeonites. The stated reason is “they
feared greatly, because Gibeon was a great
city, as one of the royal cities, and because it was greater than Ai, and all
the men thereof were mighty” (Josh. 10:2 KJV). The five kings of the
Amorites, therefore, decide to first wage war against Gibeon.
This strategy assumes Israel
will not interfere, since the warring parties are all inhabitants of the land. To
first defeat the Gibeonites is essential in order to avoid the Gibeonites
joining forces with the Israelites.
The Gibeonites, now servants of Joshua and Israel, petition Joshua to come to
their rescue, invoking their covenantal rights. Israel,
under Joshua’s command, surprise the Amorite kings, destroying them on the
battlefield at Gibeon and hunting them down on
the chase.
Joshua’s southern campaign continues as he moves south to
destroy Makkedah. He then proceeds to destroy Libnah, Lachish,
Eglon, Hebron,
and Debir. All these cities, together with their kings and surrounding
villages, Joshua and Israel
destroy. The text sums up this triumphant campaign as follows: “Thus Joshua smote the whole area, the hill
country, the Neger, the low foothills, the slopes and all their kings; he let
no survivor remain. He doomed all who had breath, just as Yahweh Elohim of Israel
had given instructions. Joshua smote them from Kadesh-Barnea as far as Gaza,
all the area of Goshen as far as Gibeon. Joshua seized all these kings and their land at
one time; for Yahweh Elohim of Israel
was fighting for Israel.
Then Joshua and all Israel
with him returned to the camp at Gilgal” (Josh. 10:40-43 CV).
Joshua destroys all their cities and their kings, leaving not
one soul alive. He also captures, takes control of, the surrounding unwalled
villages. He does not destroy the villages, nor does he kill all the
inhabitants. The central city-state is to be completely burned and all the
residents killed. This destroys, dethrones the power-elite (king and
aristocratic nobles) and completely wipes out its military force.
However, it must be noted that some of this territory is
regained by the Anakites left residing in the villages of the Philistines
(Josh. 11:21-22). Later, Caleb, after Judah receives its allotment,
drives out the three sons of Anak from Debir (Josh. 15:14-15) which had been
conquered and destroyed by Joshua in his southern campaign. Thus, during the
coming northern campaign, some of the conquered cities are rebuilt and
reinhabited by the inhabitants of the land and, so, need to be reconquered by
the tribes allotted these cities. But the power-elite and its military arm have
been sufficiently depleted so as to eliminate them as competitors with Israel
for control of the land. The southern campaign of Joshua establishes Israel’s
enthronement over this territory.
(Return to Table of Contents)
When Jabin king of Hazor, a northern city within the allotment
of the tribe of Naphtali, hears of Israel’s victories in the south, he
organizes a coalition of kings in the north. Their numbers are “as the sand that is upon the seashore in
multitude, with horses and chariots very many” (Josh. 11:4b KJV). They
gather together at the waters of Merom to fight against Israel. Again, Joshua attacks
suddenly, surprising the enemy forces. The northern coalition is defeated as
mightily as had been the southern coalition: “Then Yahweh delivered them into the hand of Israel, and they smote them. They
pursued them as far as Great Sidon and
Misrephoth-maim and as far as the valley
of Mizpeh eastward. They
smote them until no survivor at all remained for them. Joshua did to them just
as Yahweh had told him; he hamstrung their horses and burned their chariots
with fire” (Josh. 11:8-9 CV).
Joshua then marches north to the city-state of Hazor which
ruled over all the kingdoms of that territory. He completely destroys the city
with fire and kills all the inhabitants. The remaining cities under the rule of
Hazor are not destroyed by fire. Joshua smites these cities with the edge of
the sword. He has already defeated their kings and warriors in battle.
Apparently, Joshua perceives no reason to burn the cities. The
power-elite may have previously abandoned these cities having heard of the
defeat of its warriors. Thus, the powers have already been destroyed,
scattered, their infrastructure of implementation abolished. Joshua’s decision
must be understood to be in accord with Yahweh’s will, since the text
concludes, “As Yahweh commanded Moses his
servant, so, Moses commanded Joshua, and, so, Joshua, did, he set aside nothing
of all that Yahweh commanded Moses” (Josh. 11:15 EB). The text sums up this
northern campaign as follows: “So Joshua
took all this land—the hill country, and all the south, and all the land of
Goshen, and the lowland, and the waste plain,—and the hill country of Israel,
and the lowland thereof: from Mount Halak, that goeth up to Seir, even as far
as Baal-gad, in the valley of the Lebanon, under Mount Hermon,—and, all their
kings, he captured, and smote them, and put them to death” (Josh. 11:16-17 EB).
According to the text, “Joshua
made war a long time with those kings” (Josh. 11:18 KJV). During this
period of conquest, the only city to make peace with Israel
is Gibeon. Yahweh had emboldened the hearts of
all other cities (Josh. 11:20 EB). The iniquities of the Amorites had become
full (Gen. 15:16). The time for showing favor is over. The time for executing
judgment has arrived. They had hardened their hearts, and Yahweh no longer
would give them time to melt their hearts and repent from their evil ways.
The exception is the people of Gibeon.
For they had melted their own hearts, repented of their evil ways, and
submitted themselves to the rule of Yahweh, Elohim of righteous Israel.
According to the law of warfare in the land (Deut. 20:10-18), no city within
the allotted land of promise is to be offered peace. The cunning of the
Gibeonites avoids the willful breaking of this law by Israel. For Israel does not initiate an offer
of peace. The Gibeonites deceptively initiate a request for peace.
The flaw, the weakness, the negligence, the self-assurance,
the assumption of the princes of Israel is utilized by Yahweh to
make an exception of the Gibeonites. Their importunity awakens His compassion. This
very compassion shown to the Gibeonites stimulates the kings of the south to
harden themselves even further against both the Gibeonites and Israel.
This is an illustration of how Yahweh contributes to the fortification of the
attitude or disposition (Josh. 11:20 CV) of the power-elite ruling in the land of Canaan. The Gibeonite power-elite are
perceived by their neighboring power-elite kings as traitors, heating up their
anger against Israel
and Yahweh her Elohim.
During this same period of time, the biblical writer notes
that Joshua destroys and drives out the Anakim, a physically tall and strong
people occupying the mountain regions around Hebron,
Debir, Anab, and the mountain regions of Judah
and Israel.
Yahweh had promised to destroy them (Deut. 9:1-3). These mighty men had filled
the hearts of the ten spies with fear, causing them to give an evil report to
Moses and the people, resulting in the 40-year wilderness wandering. The writer
records, “There was none of the Anakims
left in the land of the children of Israel:
only in Gaza, in Gath,
and in Ashdod,
there remained” (Josh. 11:22 KJV). Thus, the Anakim are driven out, but
those remaining retreat to the land of the Philistines. By the time Joshua and
Eleazar allot Judah
its allotment in the land, the Anakim have returned and are then driven out
again by Caleb (Josh. 15:14). The inhabitants of the land had also rebuilt the
city of Debir,
and Othniel, the brother of Caleb, took it in battle. This time it is not
burned, but becomes part of the allotment of the tribe of Judah.
The text then sums up and confirms the conquest of the whole
land of promise under the leadership of Joshua:
So Joshua took the whole land, according to all that
Yahweh had spoken unto Moses, and Joshua gave it for an inheritance unto
Israel, according to their portions by their tribes,—and, the land, had rest
from war. (Joshua 11:23 EB)
The promise to Abraham concerning the land is fulfilled. The
faithfulness of each of the tribes of Israel will determine how much of
each tribe’s allotment will be conquered, settled, and ruled. Their tenancy is
determined by their faithfulness to Yahweh and His law. The covenantal lease is
for the duration of the Mosaic Eon. Any tenancy beyond this period is to be
based upon, not the Sinatic/Mosaic Covenant, but Yahweh’s covenant made with
Abraham, Isaac, and Jacob; Yahweh’s creation of the nation out of the soil of
Egypt; Yahweh’s generation of the nation out of the womb of Egypt; Yahweh’s
election of Jacob as His portion when distributing territorial allotments to
the nations (Lev. 26:42; Deut. 32:7-10 CV). Yahweh’s promise to give all Israel
rest (Deut. 3:20) is fulfilled.
Joshua conquered the whole land and “the
land rested from war.”
(Return to Table of Contents)
Chapters 13-19, forming the central member of the literary
structure of the book, provides an account of Yahweh’s allotment of the land
after the land as a whole has been subdued before Israel. The time had arrived to
assign each tribe its promised allotment: “When
Joshua was old and was advanced in days, Yahweh said to him: You are old and
are advanced in days, and very much of the land still remains for enjoying its
tenancy. . . . And now apportion this land by allotment to the nine tribes and
the half-tribe of Manasseh” (Josh. 13:1-7 CV). The tribe of Judah
is the first to receive his allotment. As successful as Judah is in settling and controlling his
allotted territory, the text records, “As
for the Jebusites the inhabitants of Jerusalem,
the children of Judah
could not drive them out” (Josh. 15:63a KJV). Ephraim then receives his
allotment. He successfully settles and rules his allotted territory but is not
able to drive out the Canaanites dwelling in Gezer. These Canaanites continue to dwell
among the Ephraimites, serving under tribute (Josh. 16:10). The third tribe to receive his allotment
is West Manasseh. He settles in his allotment and dominates the territory, but
the Canaanites continue to dwell within the land. The biblical writer, however,
testifies that when the nation as a whole became strong, it put the Canaanites
under tribute, “but did not utterly drive
them out” (Josh. 17:13
KJV).
Before the distribution of allotments is completed, Yahweh
instructs the sons of Israel
to remove the camp from Gilgal and encamp at Shiloh.
In Hebrew, Shiloh means rest, peace. The land has been conquered and is at rest. This
qualifies Shiloh as a suitable resting-place for the Tabernacle of Yahweh which
is now set up in Shiloh. The Tabernacle would
remain at Shiloh until the time of Samuel when
it would be abandoned by Yahweh (Ps. 78:60 CV), being robbed of its soul (the
glory of Yahweh being departed) and becoming a mere shadow of a sanctuary.
Shiloh is also located in the
center of the land. It had just been allotted to the tribe of Ephraim. Worship
of Yahweh is now centrally located in the land. Gilgal had been the location of
the Tabernacle and the encampment of the nation for the duration of the
conquest. The conquest, now being completed, demands the withdrawal from
Gilgal, associated with war and conquest of the land, and encampment at Shiloh,
associated with rest, peace, possession of the land by the nation. From Shiloh the peoples of the tribes would enter into,
occupy, settle, and, thus, take possession of their allotments in the conquered
land.
The distribution of allotments continues and is completed in Shiloh. Of the remaining seven tribes, each receives his
allotment as determined by Yahweh and distributed by Joshua and Eleazar the
High Priest before Yahweh. Joshua is then assigned his allotment in the territory of Ephraim. The writer then concludes,
Those are the allotments which Eleazar the priest,
Joshua son of Nun, and the patriarchal heads of the stocks of the sons of
Israel allotted by lot at Shiloh before Yahweh at the opening of the tent of
appointment. So they finished apportioning the land. (Joshua 19:51 CV)
(Return to Table of Contents)
The tribes now settled in their territories, the Tabernacle
now set up for the worship and service of Yahweh in the Promised Land, Yahweh
reminds Joshua of the need to appoint cities of refuge to protect from the
avenger of blood the person accidentally killing a neighbor. The sons of Israel
appoint six cities of refuge. On the west side of the Jordan
, Kedesh in Naphtali, Schechem in Ephraim,
and
Hebron in Judah are chosen. On the east side
of the Jordan,
Beza in Reuben, Ramoth in Gad, and Golan in east Manasseh are chosen. It is
vital that the land remain unpolluted from blood-guilt.
The welfare of the land and the people is dependent on the
Aaronic Priesthood and the Levitical Priesthood. Religious education in the
Torah and civil and economic justice are founded upon the holy service of these
priests. The Levites must dwell in cities throughout the land. The tribe of
Levi is not allotted a territory in the land. The Levites are Yahweh’s portion,
Yahweh’s allotment. They are to remain as free as possible from conflict of
interest. Thus, economically, the Levites seek not secular endeavors aimed at
securing economic needs. They serve Yahweh by rendering service to the people. Their
economic needs are provided by the sacrifices to Yahweh and the various tithes
mandated upon the people by the law. If and when Yahweh is abandoned, the
treatment of the Levites will usually reflect this abandonment. The Levites,
therefore, need to be assigned cities in which to dwell throughout the land.
Now the patriarchal heads of the Levites came close to
Eleazar the priest, to Joshua son of Nun, and to the patriarchal heads of the
stocks of the sons of Israel.
They spoke to them at Shiloh, in the land
of Canaan, saying, Yahweh
has given instructions by means of Moses to give to us cities to dwell in,
along with their common pasture lands for our domestic beasts. (Joshua 21:1-2
CV)
The sons of Israel
give to the Levites 48 cities within the possessions or holdings of the twelve
tribes, including the surrounding common pastures for domestic animals (Josh.
21:41-42). Yahweh has fulfilled the word of His promise. He has led them in
battle, destroying the enemy and giving the sons of Israel their land. The text sums up
Yahweh’s faithfulness as follows:
Thus Yahweh gave to Israel the entire land which He had
sworn to give to their fathers; and they took it over and dwelt in it. Yahweh
gave rest to them round about, according to all that He had sworn to their
fathers. And not one man of all their enemies withstood their presence: Yahweh
delivered all their enemies into their hand. Not one thing fell out of all the
good things that Yahweh had promised to the house of Israel. All came to pass. (Joshua
21:43-45 CV)
Though enemies remain in the land dwelling among the
Israelites, not a single enemy is able to withstand or effectively challenge
the rule, the power, the order, the law, the Elohim of Israel. Israel
has been given supremacy over the nations. She is the head, they are the tail. Israel’s continued faithfulness to
Yahweh will determine the further expansion, extension, occupation, settlement,
rule of the land, territory by territory, allotment by allotment. As Yahweh
blesses Israel
with increased numbers making up her population, the tribes, clans, families
will need to more completely inhabit their allotments. Yahweh had shown each
tribe what territory each could expect to control under His Kingship.
However, each tribe is made aware of the fact that the full
allotment is not a guaranteed gift. Implementation of Yahweh’s Law in all its
details is mandatory for further occupation and control of the allotted
territory of each tribe. Obedience to Yahweh’s voice in all matters and trust
in Yahweh’s faithfulness and power to defeat the enemy in the land are a must. The
whole of Yahweh’s Law must determine life in the land and among the tribes. The
nation must always implement what is right in the eyes of Yahweh her King.
At the death of Joshua, there shall be no successor. Yahweh
alone is King in Yeshurun. Israel
is to be unique among the nations. She shall not have a king after the order
(fashion, scheme) of the nations. Yahweh her Elohim is her King. His presence
will be at their head against the enemy as the nation proceeds to increase and
spreads out through Yahweh’s allotted land of tenancy.
(Return to Table of Contents)
The confirmation of Yahweh’s faithfulness is now enhanced as
the literary craftsman of the Book of Joshua relates the story of Joshua’s
honorable discharge of the tribes of Reuben, Gad, and East Manasseh from holy
duty. These tribes had already received their allotment on the east side of the
Jordan River. They had been given rest. They
had crossed over the Jordan
to contribute to the warfare necessary to conquer the allotments of the land
promised to the remaining tribes. They had been promised an honorable discharge
from this covenantal duty when Yahweh’s promise of rest for the remaining
tribes was fulfilled.
That time had now arrived. Joshua calls the Reubenites, the
Gadites, and East Manassehites. He declares,
As for you, you have kept all that Moses the servant of
Yahweh enjoined on you, and have hearkened to my voice in all that I enjoined
on you. You have not forsaken your brothers these many days, until this day,
and you have kept the charge of the instruction of Yahweh your Elohim. Now
Yahweh your Elohim has given rest to your brothers, just as He promised them. So
now turn around and go; get yourselves to your tents, to the land of your
holding that Moses the servant of Yahweh gave to you in Transjordan.
(Joshua 22:2-4 CV)
Yahweh had now given the remaining tribes rest in the land. Conquest
of the land had been achieved. The enemy had been placed beneath the feet of
this exalted nation. These tribes had fulfilled their covenantal obligations to
the nation. They had fought Yahweh’s wars on the west side of the Jordan River. They had fought alongside the warriors of
Yahweh from among all the tribes of the sons of Israel. Thus, the nation is not
considered to be a loose alliance among twelve independent tribes. The tribes
are in essence one covenantally organic whole people. Each is an intricate
member of the covenantal body of Yahweh. The people is one. The nation is one. Yahweh
is the One Living Elohim of the one living nation having been given covenantal
breath of life at Sinai.
Joshua then charges these tribes, “But observe meticulously to keep the instruction and the law that
Moses the servant of Yahweh enjoined on you: to love Yahweh your Elohim and to
walk in all His ways, to observe His instructions, to cling to Him and to serve
Him with all your heart and with all your soul” (Josh. 22:5 CV). This
charge is the obligation of all Israel.
It is to be carried out from a heart loving Yahweh. It is not meant to be
obeyed grudgingly, hesitantly, as though forced as a result of objective
necessity due to one’s arm being twisted.
“Then Joshua blessed
them and dismissed them, and they went to their tents” (Josh. 22:6 CV). These
tribes return to their allotment fully understanding that there is One Elohim,
one covenant, one nation, one people, one law, one love—the love of Yahweh
designed to burn hot within the hearts of His covenantally living people. Such
is the magnificent, awe-inspiring, gracious potential made accessible to this
one people, to this singularly distinct nation of nations. Yahweh has exalted Israel.
He has given this holy nation supremacy over the nations of the land of Canaan.
Continued faithfulness guarantees continued supremacy. Unfaithfulness
will result in defeat, prostration at the feet of the nations, debasement,
humiliation before Yahweh and the nations. Moses has already predicted such
unfaithfulness and failure. This awe-inspiring potentially gracious gift will
not be actualized by the nation until the coming of THE ONE like unto Moses
(Deut. 18:18), “until Shiloh
come” (Gen. 49:10 KJV).
Yet, through this unfaithful Cainish nation, Yahweh will
contrive His intended purpose. Though Cain will continue to strive against
Abel, Yahweh will reconcile the two through the transcendence of Good and Evil.
Out of evil will come good and out of the good will come evil. That which is
good in the eyes of Yahweh will generate evil, and that which is evil in the
eyes of Yahweh will generate good. Out of death will come life; out of life
will come death. Out of Cain will come Abel; out of Abel will come Cain. Out of
Cain came the death of Abel; out of the death of Abel comes the life of Cain. Out
of Cain will come the death of Jesus; out of the death of Jesus will come the
life of Cain. Out of the failure of Israel will come the death of Jesus; out of
the death of Jesus will come the life of Israel; out of the sin of Adam will
come the death of Jesus; out of the death of Jesus will come the life of Adam;
out of the sin of Adam will come the death of humanity; out of the righteous
act of Jesus will come the life of humanity; out of the sin of Israel comes the
death of the nation; out of the death of the nation will come the life of the
nations; out of the failure of the nations comes the promises to Abram; out of
the promises to Abram will come the blessing of the nations.
What was yet future for triumphant Israel under Joshua is present for
us today. For the Law and the Prophets have been fulfilled, completed. We in
the present are beneficiaries of the fulfillment of the Law and the Prophets. Yahweh
the Elohim of the nations has been creatively contriving on behalf of the
nations for over 2,000 years. Yahweh the Elohim of humanity is now in the
process of creatively contriving to exalt humanity as a race to the higher dimension
designed for him from the beginning.
(Return to Table of Contents)
To stress once again the faithfulness of Yahweh and the
faithfulness of Israel
under Joshua, the text provides an account of trouble in the camp. The tribes
of Reuben, Gad, and East Manasseh construct a towering altar on the border of
the Jordan River. The tribes residing on the west
side of the Jordan, hearing of this altar, become troubled, construing this
altar as a sign of the worship and service of a foreign el. The whole
congregation of the sons of Israel
gathers at Shiloh in preparation for holy war.
The only sanctioned altar of Yahweh is that at Shiloh
located in the court of the one and only Tabernacle of Yahweh.
Before engaging too hastily in battle, the sons of Israel appoint Phinehas and ten princes of the
western tribes of Israel
to enquire concerning the meaning of this altar. Such arbitration of disputes
is in accord with the Law of Yahweh. The eastern tribes are given an
opportunity to explain their actions. The issue at stake is the breaking of the
first and second words (commandments) of the Ten Words of covenantal life (Ex.
20:3-5). The unity of the nation and the purity of the worship and service of
Yahweh are threatened. Phinehas reminds the eastern tribes that the nation as a
whole is threatened with destruction as a result of rebellion by even one
person or group.
The eastern tribes explain that the altar has been constructed
as a memorial establishing the unity of the eastern and western tribes. The
altar is to remind the present and future generations that the eastern tribes
are one with the western tribes. The eastern tribes worship and serve only
Yahweh Elohim of Israel. The altar constructed is a memorial, not an altar upon
which to burn sacrifices. There is only one sacrificial altar in Israel, the
altar associated with the holy Tabernacle of Yahweh: “Far be it from us that we should revolt against Yahweh to turn back
today from following Yahweh to build an altar for ascent offerings, for
approach presents and for sacrifices aside from the altar of Yahweh our Elohim
that is before His Tabernacle” (Josh. 22:29 CV).
The eastern tribes desire to make clear their identification
with the corporate entity of the nation Israel. These eastern tribes are
members of the covenantally organic body of Yahweh. This testimony is a
conclusive illustration of the faithfulness and unity of Israel as a twelve-tribe people of
Yahweh—twelve tribes forming one corporate, covenantal body, entity, nation,
people, under one life-giving law and the One Living Elohim. Such is the
message conveyed by the inclusion of this incident in the literary content of
the Book of Joshua.
(Return to Table of Contents)
After many days since the conquering of the land, Joshua calls
together all Israel
(her elders, heads, judges, and clerks; Josh. 23:2 CV). He is old and nearing
his death. He reminds them that he has allotted to each of the tribes the areas
in which the nations still remain and those areas from which he, in battle, had
evicted the nations. Concerning those nations still exerting power in the land,
he assures them, “Yahweh your Elohim
Himself shall thrust them from your face; He will evict them from before you,
and you will tenant their land, just as Yahweh your Elohim promised you”
(Josh. 23:5 CV), if they “observe and . .
. do everything written in the scroll of the law of Moses” (Josh. 23:6a
CV).
They are not to become entangled with the nations remaining in
the land. They are not to worship and serve the gods of these nations. Within
the areas of actual settlement, the nations had been defeated, evicted, and
their places of worship destroyed. This must be Israel’s continual policy. The
people of Israel
are to “cleave unto Yahweh your Elohim”
(Josh. 23:8 KJV modified) and “love
Yahweh your Elohim” (Deut. 30:16).
Intermarriage with the nations is prohibited. Mixture is
contaminating to the holy. The holy must not be mixed with the unholy. If the
people of Israel
fail to remain faithful to Yahweh, “know,
yea know, that Yahweh your Elohim shall not continue to evict these nations
from before you. So they will become a snare to you and a trap, and a scourge
against your sides, and pricks in your eyes until you perish off this good
ground that Yahweh your Elohim has given you” (Josh. 23:13 CV). Further
conquest, settlement, and supremacy are dependent on faithfulness to Yahweh’s Law
and Yahweh’s voice. Yahweh’s Law must be implemented in all aspects of life. Justice
must be practiced in all social, economic, political, and religious relationships.
I am my brother’s keeper must be the
attitude of all Israelites.
Joshua reminds the representatives of the people that all
Yahweh’s promises had been fulfilled: “not
one thing hath failed of all the good things which the LORD your God
[Yahweh your Elohim] spake concerning
you; all are come to pass unto you, and not one thing hath failed thereof”
(Josh. 23:14b KJV). As Yahweh is faithful in bringing good, He will be just as
faithful in bringing evil. Yahweh is a jealous Elohim. The elohim of the
Canaanites are jealous among themselves. They are not jealous of those who
worship them. Yahweh is unique in that He is jealous in relation to His people.
He will not share them with any other elohim. His anger will be directed at His
people, not their foreign elohim. As He is loyal to His elect people, so He
expects His elect people to be loyal to Him.
When they go after other elohim, Yahweh will, in love,
faithfully bring upon them “all evil
things” (Josh. 23:15 KJV) until they are removed from the land. Joshua does
not use the word “if.” He
intentionally uses the word “When”
(Josh. 23:16). For Israel
will turn to other elohim, and Israel
will be removed from the land. Yahweh knows the bent of her heart. She has much
to learn before her time of metamorphosis. She shall freely spin her cocoon of
entombment before bursting forth from her coffin to new life.
(Return to Table of Contents)
As Joshua’s death draws nearer, he assembles the
representatives of all the twelve tribes of Israel at Shechem. It was at Shechem
that Yahweh first appeared to Abram after his entrance into the land of Canaan. It is there that He promised to
give Abram’s seed the land. Abram there built an altar to Yahweh and called on
His name (Gen. 12:6-8). It was in Shechem that Jacob purified his house from
the foreign elohim among them. There he gathered and buried all their idols
under the oak (Terebinth) at Shechem (Gen. 35:1-4). Thus, Shechem had been
consecrated by both Abram and Jacob as a sanctuary (a holy place) where Yahweh
Elohim’s presence had been experienced, and they had called on His name. Here
in Shechem, Joshua is to renew the covenant with Israel, preparing them to follow
Yahweh alone after he has died. For there is to be no successor of Joshua.
In this holy place associated with the promise of the land and
the burying of all idols, the sons of Israel station themselves before
the One Elohim. Joshua reminds them that their fathers in a distant eon (age,
eon of old) dwelt in an unenlightened culture among people worshiping and
serving foreign elohim. Abram was called by Yahweh to remove himself from this
contaminated culture and proceed to a land Yahweh would show him. The sons of Israel
are Abraham’s seed, and they now possess the land into which Abram had been
called by Yahweh.
Israel
is an enlightened people. She has in her possession the light of Yahweh’s Law,
His Ten Words, His statutes and judgments, and His instruction. She has been
given access to His presence. She does not worship and serve a god of wood or
stone, a capricious god acting capriciously among many other capricious gods. She
does not worship and serve an illusion. She has seen with her own eyes the
mighty activity of Yahweh Elohim on her behalf. She has heard with her own ears
the sound, the words of His voice. It is this Living Elohim Who has given His
people “a land for which ye did not labor,
and cities which ye built not, and ye dwell in them; of the vineyards and
oliveyards which ye planted not do ye eat” (Josh. 24:13 KJV). Yahweh has
given Israel
the cities which the Canaanites had built, the vineyards and olive trees which
they had planted. The Canaanites have been evicted, leaving behind the
possessions of their own diligent labor. Israel has moved in, taking
possession of all this wealth left behind. Such is Yahweh’s love; such is
Yahweh’s faithfulness; such is Yahweh’s gift!
Therefore, declares Joshua, “Now fear Yahweh and serve Him in sincerity and in truth. Put away the
elohim that your fathers had served across the Stream and in Egypt, and serve Yahweh” (Josh.
24:14 CV). The fathers of Terah’s ancestry had indulged in the worship of many
gods, among whom was the Living and True Elohim. Again, it is a mixture which
has darkened the intelligence of the nations. Nevertheless, many knew,
remembered, and worshiped the One True and Living Elohim. But even among
Terah’s sons was to be found the superstitious worship of idols. This led Jacob
to gather and burn all such idols which had crept in through the household of
Laban, his uncle.
Joshua testifies, “yet I
and my house, we shall serve Yahweh” (Josh. 24:15b CV). The people respond,
“Far be it from us to forsake Yahweh to
serve other elohim” (Josh. 24:16a CV). Astonishingly, Joshua answers this
commitment with the unexpected: “You
shall not be able to serve Yahweh, for He is a holy Elohim, He is a jealous El.
He shall not bear with your transgressions and with your sins” (Josh. 24:19
CV). As a jealous El, Yahweh will righteously discipline for correction and
destroy from among the people that which and those who contaminate, pollute the
nation. Yahweh has separated Himself to Israel His people—He is holy. He
will remain loyal, and His anger will come upon His own people. He will not
allow any other elohim to possess His people, His allotment.
Israel
will turn to worship and serve other elohim. She will break her oath of
allegiance. She will contaminate her holy status before Yahweh her Elohim. Though
longsuffering and compassionate, Yahweh will bring down judgment upon an
unfaithful covenantal partner. The faithful remnant will take heed to Joshua’s
words. They will take seriously the implication of his declarative statement. They
will carefully guard themselves, full well knowing their weakness and their
proneness to depart from the truth, the wisdom, the knowledge, the
understanding conveyed by Yahweh’s Law. They will guard themselves against
presumptuous oaths and behavior.
In contrast, the people overconfidently respond to Joshua’s
warning prediction, “Not so, for we shall
serve Yahweh” (Josh. 24:21 CV). Joshua replies, “You are witnesses against yourselves that you have chosen Yahweh for
yourselves to serve Him” (Josh. 24:22a CV). Yahweh has not tyrannized them
into covenantal commitment. They are free to choose not to serve Yahweh. However,
once freely choosing to serve Yahweh and with an oath entering into covenantal
relationship with Yahweh, they will be held responsible for any departure from
the covenantal agreement. The people boldly acknowledge the responsibility and
the consequences for disloyalty, “We are
witnesses” (Josh. 24:22b CV).
Joshua then commands, “put
away the foreign elohim that you have among you, and stretch out your heart to
Yahweh Elohim of Israel”
(Josh. 24:23 CV). Any foreign elohim found among the foreigners dwelling within
their allotments must be destroyed, any places of worship, any idolatrous
images. More importantly, they must destroy any inclination in the heart to
worship and serve other elohim. They are to enlarge their heart for Yahweh’s
progressive occupation and indwelling. Joshua demands that there be no room
made for idols in the hearts of the people. Yahweh, and Yahweh alone, has the
right of occupancy in the hearts of the sons of Israel. The elders, heads, judges,
and officials answer Joshua’s command by repeating their oath of allegiance, “We shall serve Yahweh our Elohim and
hearken to His voice” (Josh. 24:24 CV). The text concludes that on that day
at Shechem Joshua “contracted a covenant
with the people” (Josh. 24:25a CV). Israel, once again, renews her
allegiance and loyalty to Yahweh her Elohim. All well and good. But apart from
an attitude of caution, care, discretion, circumspection, prudence, and
especially vigilance, such avowals become empty, hollow, lifeless words, words
powerless to achieve acts of corresponding obedience. Such will shortly become
these advocations of Israel
as a corporate entity.
(Return to Table of Contents)
Joshua dies at the age of 110. This is the same age as that of
Joseph his forefather (Gen. 50:26) whose bones had been carried from Egypt and
entombed at Shechem in the field purchased by Jacob (Joshua 24:32). Again, the
text exemplifies the faithfulness of Yahweh and Israel. A promise had been made to
Joseph who had requested that his bones be removed from Egypt and buried in the Land of Promise.
Joseph had believed Yahweh’s promise concerning the land of Canaan.
As a result of Yahweh’s faithfulness in giving Israel
the land, Israel
is able to fulfill her promise to Joseph.
Joshua, echoing Moses, had earlier referred to his death as “going . . . the way of all the earth”
(Josh. 23:14 CV). By so doing, he also confirms the nature of the death brought
into the race by Adam. Moses had referred to this same death as “the common death of all humanity” (Num.
16:20 CV). Biological death is the death that came into the world as a result
of Adam’s sin. Paul assumes this understanding of death in Romans 5:12. He is
well aware of the meaning of the metaphors used by Moses and Joshua to refer to
physical, biological death.
As the Book of Deuteronomy concludes with a reference to the entombment of Moses (Deut. 34:6), so
also the Book of Joshua concludes with a reference to the entombment of Joshua, Joseph, and Eleazar. In both books, entombment symbolically points to the
nature of the Mosaic Covenant. It is a covenant whose telos (end, goal) is death. It is a ministry of death pointing to
the death and entombment of Jesus necessitated by the nature of this covenant
necessitating a new covenant. Entombment signifies the faithful awaiting of the
hope of Israel—resurrection
out from the tomb of death. This is the theme of the writings of the Greek
Scriptures.
Contemplating the account recorded in the following Book of
Judges, the literary craftsman of the Book of Joshua provides a crucial
transition. He informs his readers that “Israel
served Yahweh all the days of Joshua and all the days of the elders who
outlived Joshua . . .” (Josh. 24:31a CV). The implication is clear. Israel’s
departure from Yahweh does not take long. The overconfident, bold, imprudent,
presumptuous avowals of allegiance, upon being tested, prove empty and hollow.
(Return to Table of Contents)
The Book of Judges continues the covenantal history of Israel
in the land as it develops after the death of Joshua. The reader has already
been informed in the previous book that the sons of Israel remained faithful to Yahweh
during the days of Joshua and the elders that served with him. However, the
reader is prepared for the failure of the following generation by the
development of the events occurring after the death of Joshua. With the death
of Joshua come the seeds of covenantal departure.
The sons of Israel
inquire of Yahweh concerning the continuing warfare necessary to spread out in
the land (Judg. 1:1). Each of the tribes has been allotted a territory. The
people of each tribe have occupied and settled in specific cities and villages.
They have possessed and enjoyed the fruits of the enemy’s vineyards, olive
groves, and other agricultural crops: “Thus
I gave you a land on which you had not labored and cities that you had not
built, and you are dwelling in them; you are eating from vineyards and olive
trees that you had not planted” (Josh. 24:13 CV). The manna had long since
ceased.
As the population of the sons of Israel increases, the necessity to
expand occupation and settlement of the allotted territories demands further
warfare and eviction of the inhabitants of the land. Israel had conquered the land
militarily. The nation had defeated the military forces of the nations in the
land and thus had attained military control. The enemy could not stand before Israel
militarily.
In the cities, villages, and farm lands they had actually
taken as a possession, the sons of Israel had conquered religiously,
politically, socially, and economically. But there were many cities, villages,
farms and uninhabitable land not yet conquered. The nations would be evicted
slowly, as Israel
increased her population, strengthened her national unity and military forces,
and established the administration of her legal and religious institutions.
Her first and foremost obligation is to destroy completely the
worship places and the idols of the nations. Yahweh alone is to be worshiped. All
the elohim of the nations are to be annihilated. All the religious statutes,
judgments, and practices of these nations are to be prohibited. Yahweh alone is
to reign over Israel,
and Yahweh’s statutes, judgments, and cultic practices are to administer
Yahweh’s justice to all the inhabitants of the land.
Thus, Israel
has much work cut out for her. This holy nation has much to conquer
religiously, politically, socially, and economically. Such dominance meant
further military endeavor. After consulting Yahweh, Judah
is chosen to continue the eviction of the nations still in the land (Jug. 1:2).
Judah
bids Simeon to join him in the battle to expand their allotments. Yahweh
delivers the Canaanites and the Perizzites into their hands. Judah is successful.
Othniel conquers the city of Kirjathsepher. Caleb then gives Achsah his
daughter to Othniel for wife. Thus, Israel is depicted as obeying
Yahweh’s voice concerning the prohibition of marriage with the Canaanites. Marriage
is not to be a mixture of holy and common. Israel is holy. The nations of the
land are common. Those like Rahab who repudiate the elohim of the land of Canaan
and give their allegiance to Yahweh the One Living Elohim of Israel become
citizens of the commonwealth
of Israel. Males
converting their allegiance from the elohim of the land to Yahweh must submit
to the covenantal rite of circumcision.
Though Yahweh is stated to be with Judah, she is unable to evict the
dwellers of the coastal plain, for these inhabitants “had chariots of iron” (Judg. 1:19 CV). Thus, Judah is not yet ready, not yet
strong enough, to take this area. She is not yet in need of this area. Her
insufficient increase in population makes settlement of this area impractical.
In battle, Judah
had taken Jerusalem
and set this city on fire. Later, Jerusalem is
rebuilt by the Jebusites, and the sons of Benjamin “did not evict them, so the Jebusite dwell with the sons of Benjamin in
Jerusalem until
this day” (Judg. 1:21b CV). The sons of Benjamin, though not evicting the
Jebusites, maintain control over the area within which the Jebusites reside,
for the Jebusites dwell “with” the
Benjaminites. Success continues, but much work remains in order to complete the
conquest and settlement of the allotted territories.
The house of Joseph is chosen next by Yahweh to enter into
further warfare. The text declares, “Yahweh
was with them” (Judg. 1:22 CV). Then follows an account of the conquest of
the city of Bethel,
which at that time was named Luz. Within the house of Joseph, consisting of the
tribes of Ephraim and Manasseh, the text foreshadows the coming failure of Israel.
Upon exploring the city of Bethel,
the spies encounter a man of the city. They enter into an agreement with the
man. In return for his aid in procuring entrance into the city, the house of
Joseph promises to show the man and his family mercy. The man is not described
as one who repudiates the elohim of the land. He does not enter into an
allegiance with Yahweh the Elohim of Israel. Upon keeping his end of the
agreement and Joseph’s conquest of the city, the man and his family are shown
mercy. He and his family are not slain. They are allowed to go into the land of
the Hittites, which is within the allotted land given to Israel by Yahweh, where the man
builds a city and names it Luz.
Such an agreement amounts to a covenant with a group of local
inhabitants of the land. This is prohibited. The text records, “they smote the city with the edge of the
sword; but they let the man go with his whole family” (Judg. 1:25b CV). The
conjunction “but” implies an act of
disobedience. These people should have been slain. But they are spared.
This act of disobedience by the house of Joseph is associated
with the name Luz. Originally, the
Canaanite city of Luz had been renamed Bethel
by Jacob. It was there that Yahweh revealed Himself to Jacob. He blessed Jacob
and renewed His promise of the land to Jacob’s descendants (Gen. 28:10-19). Jacob
erected there a holy pillar and worshiped Yahweh Elohim Who had there revealed
to him the ladder binding the earth to the heaven. For upon this ladder he had
seen celestial messengers ascending and descending. Thus, he renamed the city Bethel, the house of El, for in this place, in
this house was “the gate of heaven”
(Gen. 28:16-19). This gate or ladder would join the terrestrial realm to the
celestial, bringing blessing to all the families of the terrestrial realm, and
ultimately bringing blessing to the entire terrestrial race of humanity, making
it one with the celestial family.
The seed of departure from Yahweh is thereby presented as
being planted by the house of Joseph. Bethel,
the house of El, the gateway to heaven becomes the locale within which the
house of Joseph plants the seed of covenantal transgression. For it is at Bethel that Jeroboam is to lead the northern tribes into
the worship of Yahweh at the foreign altars erected first in Bethel and then in Dan (1 Kings 12:26-29).
Yahweh is with the house of Joseph. Bethel
is destroyed. Manasseh is unable to
evict the Canaanites from many of her cities, but in time becomes strong enough
to make them serve as tributaries. Ephraim also places the Canaanites under her
power, for “Neither did Ephraim evict the
Canaanite dwelling in Geser; so the Canaanite dwelt among them in Geser” (Judg.
1:29 CV). The same is said of Zebulon. Asher and Naphtali are not able to evict
the Canaanites and are said to dwell among the Canaanites, indicating the
dominance of the Canaanites. But in time, they also come to make the Canaanites
serve as tributaries (Judg. 1:31-33). The Amorites force the sons of Dan into
the mountain terrain, but “the hand of
the house of Joseph was heavy, and they came under tributary service” (Judg.
1:35 CV). Of all the tribes, Dan is the weakest, reflecting his spiritual
lethargy. Conquest is based upon faith in
Yahweh,
Israel’s
conquering King. Dan refuses to follow faithfully and courageously the
leadership of Yahweh. This covenantal lethargy foreshadows the dishonorable and
rebellious activity of the tribe of Dan described in chapters 17-18 of Judges,
depicting specific faithless deeds of a nation immersed in covenantal
contamination. How quickly Israel
forgets Yahweh her Elohim.
Thus, chapter 1 of Judges describes the general faithfulness
of Israel
after the death of Joshua but before the death of all the elders who served
under Joshua. During this period, the seeds of unfaithfulness are planted by
the house of Joseph and the tribe of Dan, foreshadowing the failure of the
nation to follow Yahweh her King and obey His law in the land He gave her. Yahweh
is shown faithful, while Israel’s
faithless character is anticipated. Israel is presented as covenantally
successful under Joshua and the elders serving with him.
Chapter 2, verses 1-5 of Judges, carry the reader forward to
the generation following the death of Joshua and the elders outliving him. This
generation is described as not knowing “Yahweh
or the deeds that He had done for Israel” (Judg. 2:10 CV). A
messenger of Yahweh rebukes the nation for breaking Yahweh’s eonian covenant. In
spite of Israel’s
covenantal lethargy, Yahweh declares, “I
shall not annul My covenant with you for the eon” (Judg. 2:1b CV). Israel
is accused of making a covenant with the inhabitants of the land and failing to
destroy their altars (2:2). Thus, Israel has contaminated her holy
status by intermingling socially and culticly with the enemy. Yahweh chides the
nation, “What is this you have done?”
(Judg. 2:2b CV). Then He judges, “So I
now say: I shall not drive them out from before you, and they will become a
scourge against your sides. As for their elohim, they shall be a trap to you”
(Judg. 2:3 CV). In response, the people lift up their voice and weep. A deaf
ear to the voice of Yahweh results in a voice of weeping. This weeping, however,
is short lived. The Cainish character of the nation prevails. The Abelites
remain a faithful remnant, struggling against the rebellious heart of the
Cainite nation.
Chapter 2, verses 6-10 of Judges, return the reader to the
generation of Joshua and the elders. Verse 7 repeats the testimony of Joshua
24:31: the people served Yahweh all the days of Joshua and the elders who had
outlived him. But this section ends with a very different testimony: “However, when that whole generation was
gathered to their fathers, another generation arose after them, who did not
know Yahweh or the deeds that He had done for Israel” (Judg. 2:10 CV).
The remainder of the Book of Judges is a covenantal history
depicting the outcome of the verdict of chapter 2, verse 11: “Then the sons of Israel did what was evil in the
eyes of Yahweh and served the Baalim” (CV). Israel deviates from the way of
Yahweh revealed in His law. The nation turns from the knowledge and wisdom
contained in Yahweh’s statutes and judgments, turning from the path illuminated
by His word to the path of darkness hacked out by the nations in their midst. Israel
“forsook Yahweh Elohim of their fathers,
. . . went after other elohim, from among the elohim of the peoples round about
them, and they bowed themselves down to them and provoked Yahweh to vexation”
(Judg. 2:12 CV).
The anger of Yahweh becomes hot against Israel. He sells them into the
hands of their enemies, delivering them up to evil. To do what is evil in the
eyes of Yahweh is to receive evil from the hand of Yahweh. Yahweh faithfully
acts in accord with His word to this holy nation: “no longer were they able to withstand before their enemies. Wherever
they went forth, the hand of Yahweh was against them for their evil, just as
Yahweh had spoken and just as Yahweh has sworn to them; and it was exceedingly
distressing to them” (Judg. 2:14b-15 CV).
Yet, Yahweh continues to extend gracious mercy to this
ungracious people. “Nevertheless the LORD
[Yahweh] raised up judges, which
delivered them out of the hand of those that spoiled them” (Judg. 2:16
KJV). But the inspired writer adds, “Yet
even to their judges they did not hearken, for they prostituted after other
elohim and bowed down to them. They withdrew quickly from the way in which
their fathers had walked who had hearkened to the instructions of Yahweh” (Judg.
2:17 CV). They do not walk along the way of the Torah, the path illuminated by
Yahweh’s word of covenantal life. They alone had been given access to this “way,” this path illuminated by Yahweh’s
Ten Words, His statutes and judgments, His instructions. They turn from the
path of light to the path of darkness.
The pattern of their covenantal history during this era of the
judges is succinctly set forth: “When
Yahweh raised up judges for them, then Yahweh was with the judge and saved them
from the hand of their enemies all the days of the judge, for Yahweh would be
merciful on their moaning at the presence of their oppressors and their
jostlers. Yet at the death of the judge it occurred that they backslid and
became even more corrupt than their fathers, going after other elohim, serving
them, and bowing down to them; they did not discard any of their practices or
their obstinate ways” (Judg. 2:18-19 CV). Because the nation transgresses
Yahweh’s covenant, refusing to hearken to His voice, Yahweh refuses to evict
the remaining nations in the land. These nations are to be Yahweh’s means of
probing Israel,
testing to see whether or not the covenantal nation will observe the way of His
covenant. But the holy text again reveals Yahweh’s foreknowledge concerning the
character of this people. Yahweh had not delivered all the nations into the
hand of Joshua for this very reason—He knew the bent of their heart: “Yahweh left those nations so as not to
evict them quickly, and had not delivered them into the hand of Joshua” (Judg.
2:23 CV).
When Israel
turns away from Yahweh to serve other elohim, Yahweh gives her up to oppression
at the hands of her enemies. When the sons of Israel cry out to Yahweh, He
delivers them by sending them a judge who leads them in military victory over
the enemy, thereby liberating them from the oppressor. The judge continues as
military commander and carries out executive justice against domestic
lawlessness and foreign intrigue. Upon the death of the commissioned judge, the
people return exceedingly to their corrupt ways. Once again, Yahweh delivers
them up to their enemies, and the cycle begins anew.
When Israel commits herself to intermarriage with the
inhabitants of the land (her enemies) and to serve the elohim of these
inhabitants, the holy text describes the sons of Israel as dwelling “among” the Canaanite, the Hittite, the
Amorite, the Perizzite, the Hivite, and the Jebusite (Judg. 3:5-6), instead of
these peoples dwelling among Israel. Israel loses her headship, her
supremacy, when she conforms to the ways of the nations around her, thereby
becoming the tail rather than her intended status as head.
(Return to Table of Contents)
After the death of the elders outliving Joshua, the sons of Israel
are described as dwelling “among” the
inhabitants of the land (Judg. 3:5). They take the daughters of the land of Canaan as wives and give their daughters
in marriage to the sons of the land. Consequently, the sons of Israel
begin serving the elohim (gods) of these peoples (Judg. 3:6). This is evil in
the eyes of Yahweh. The holy nation is given into the hands of the
Mesopotamians for a period of eight years. When the sons of Israel cry out to Yahweh for relief, He
commissions, raises up, “a savior for the
sons of Israel
who brought them salvation: . . .” (Judg. 3:9 CV). The first of these
savior judges is Othniel, the conqueror of the city of Debir (Judg. 1:12‑13).
In the covenantal history of Israel
salvation and savior are to be understood covenantally
within the context of the corporate condition of Israel. These words very rarely
refer to the salvation, the deliverance of individuals apart from their
relationship to the corporate whole. They never refer to the individual’s
eternal destiny. This understanding of these words must be applied to their use
in the Greek Scriptures. This is especially true of Jesus Who before His death
is described to Joseph as the one who “shall
be saving His people from their sins” (Matt. 1:21b CV). These sins are
associated with the nation’s covenantal relationship with Yahweh.
Othniel delivers, saves the sons of Israel
from the oppression of the Mesopotamians: “The
spirit of Yahweh came to be upon him; and he judged Israel. When he went forth to war,
Yahweh delivered Cushan-rishathaim king of Aram into his hand; and his hand
prevailed over Cushan-rishathaim. So the land had quietness for forty years,
until Othniel son of Kenaz died” (Judg. 3:10-11 CV). The sealing with the
spirit of Yahweh is the sign of Yahweh’s commission, Yahweh’s authorization,
His empowerment. This spiritual anointment empowers the hand of Othniel to
prevail over the foreign hand of the Mesopotamians. As a result, the land is
once again under the rule of Israel
and experiences rest for 40 years. However, after the death of Othniel, the
sons of Israel
“did again what was evil in the eyes of
Yahweh” (Judg. 3:12 CV). The cycle begins again: apostasy, oppression under
the hand of the enemy, a groaning cry for relief, Yahweh’s compassion, the
commissioning of a savior-judge, and a period of rest.
(Return to Table of Contents)
The judgeship of Deborah and Barak is significant for two
reasons. First, this is the only time in this book that Yahweh uses a woman to
judge Israel.
Second, the enemy who has oppressed Israel for 20 years is described as
possessing “nine hundred chariots of
iron” (Judg. 4:3 CV). Earlier (1:19),
Judah
is described as being unable to evict the inhabitants of the coastal plain
because they “had chariots of iron.” Such
chariots are no obstacle for Yahweh, as the story of Deborah and Barak clearly
reveals. Judah
could not evict the inhabitants of the coastal plain because it was not Yahweh’s
will to evict them at that time. However, there were other tribes unable to
evict the enemy because of their fear of the enemy’s iron chariots. This
indicates a lack of trust in Yahweh. If Yahweh wills eviction, iron chariots
are no excuse for disobeying His will.
The judgeship of Deborah is unusual in that the text does not
state that Yahweh raised her up as a judge in Israel. The text simply records, “There was a woman, Deborah, a prophetess,
the wife of Lappidoth; she was judging Israel at that time. . . . in the
hill country of Ephraim; and the sons of Israel would come up to her for
judgment” (Judg. 4:4-5 CV). From this account, Deborah is apparently
designated a judge by the sons of Israel due to her gift and role as
prophetess. She is not raised up and commissioned by Yahweh. She is appointed
by the sons of Israel after
the death of the previous judge Ehud, and during a period in which Israel
once again begins doing that which is evil in the eyes of Yahweh.
Deborah has been judging Israel
during the time “Yahweh sold them into
the hand of Jabin king of Canaan who reigned
in Hazor” (Judg. 4:2 CV). The implication is that Israel’s legal apparatus as
designed by the Mosaic Law is ineffectual due to unrighteousness. Civil,
judicial, and economic injustice lead to the abandonment of Levitical rights,
resulting in cultic and national prostitution as depicted in chapters 17-21. Yahweh
chooses to honor her appointment by the sons of Israel in order to humble this
disobedient people and remind them of their dishonorable behavior.
Thus, Yahweh instructs Deborah to appoint Barak, son of
Abinoam of Kedesh in Naphtali, commander over ten thousand men from the tribes
of Naphtali and Zebulon. Yahweh declares, “I
will draw Sisera, Jabin’s chief of the military host with his chariots and
throng toward you to the Wadi Kishon. And I will deliver him into your hand”
(Judg. 4:7 CV). Barak accepts the appointment, but only if Deborah joins him. Deborah
agrees, but warns him, “Only know that
there shall be no beauteous glory for you on the road you follow, for Yahweh
shall dispose of Sisera by the hand of a woman” (Judg. 4:9 CV). Not only
does Yahweh honor a woman as judge, but He will also honor a woman with the
glory associated with killing the enemy’s military commander.
Barak does defeat Jabin’s army of iron chariots, just as
Yahweh promised. Sisera flees on foot and enters the tent of Jael, wife of
Heber the Kenite. The Kenites, as a result of Israel’s
departure from the Mosaic Covenant, deserted their association with Israel
through Moses’ father-in-law, seeking the protection and security offered by
Jabin. However, Heber remained faithful to Yahweh “having parted from the Kenite” (Judg. 4:11 CV). Thus, Jael is a
covenant loyalist committed to Yahweh’s people. Sisera, believing her to be a
political friend, accepts her invitation to hide within her tent. Having
drugged the milk she offers him, “while
he was stupefied” (Judg. 4:21 CV), while asleep, she executes him by
hammering a peg through his temple (Judg. 4:21).
So Yahweh delivers Israel
from her oppressor possessing 900 iron chariots by means of two faithfully
honorable women—to the shame of the sons of Israel. The land had rest for the
next 40 years. But once again, Israel
did what was evil in the eyes of Yahweh, and, once again, Yahweh delivers the
sons of Israel
into the hands of another oppressor—Midian.
(Return to Table of Contents)
The text continues, “Israel was exceedingly impoverished because of
Midian, and the sons of Israel
cried out to Yahweh” (Judg. 6:6 CV). Yahweh responds by sending a prophet
to the sons of Israel.
This prophet reminds them of Yahweh’s mighty deeds in delivering them out of
Egyptian bondage and in defeating the inhabitants of the land of Canaan so that
Israel could receive her allotment of the land from the hand of Yahweh her
Elohim (Judg. 6:7-9). This prophet, speaking on behalf of Yahweh, declares, “I, Yahweh, am your Elohim. You should not
fear the elohim of the Amorite in whose land you are dwelling. Yet you did not
hearken to My voice” (Judg. 6:10
CV). Israel’s
impoverishment is due to her unfaithfulness. She has not hearkened to Yahweh’s
voice!
In spite of this, Yahweh has not abandoned His unfaithful
people, as Gideon is to claim when a messenger of Yahweh is sent to him
declaring, “Yahweh is with you, master of
valor” (Judg. 6:12 CV). Gideon, like Israel, is still in denial
concerning his abandonment of trust in Yahweh. For Yahweh has not abandoned
Gideon/Israel; it is Gideon/Israel who has abandoned Yahweh. Gideon is
commanded by Yahweh to “save Israel
from the clutches of Midian! Have I not sent you?” (Judg. 6:14b CV). Gideon
responds with a series of excuses. Yahweh responds, “But I shall come to be with you, and you will smite Midian as one man”
(Judg. 6:16 CV). Gideon then proceeds to request a series of signs from Yahweh.
In all this, Yahweh remains patient, granting Gideon his requests.
Finally, Gideon yields to Yahweh’s commission. He gathers an
army. But Yahweh, knowing the bent of Israel’s heart, is determined to
avoid Jacob/Israel’s taking credit for the victory over Midian. Speaking to
Gideon, He commands, “The people with you
are too many for Me to deliver Midian into their hand, lest Israel might vaunt himself against
Me, saying, My own hand has saved me. So now call out into the ears of the
people, saying, Anyone fearful and trembling may return and scurry from Mount Gilead”
(Judg. 7:2-3a CV). In the end, Yahweh reduces Gideon’s militia to 300 men. Israel
must learn his success is not dependent upon his own strength after the
likeness of the nations, but on the strength of Yahweh alone. His
responsibility is to keep Yahweh’s Law and continually hearken to His voice. Yahweh’s
responsibility is to deliver Israel
from his enemies even though his enemies outnumber him and possess superior
weapons of war.
With a mere 300 men, Yahweh defeats the outnumbering Midian
army which possesses superior weapons of war. But what is Israel’s response? Does she turn
back from covenantal prostitution and glorify Yahweh her Elohim, graciously
thanking and praising Him for this great deliverance?! Not so! “Then the men of Israel said to Gideon, Rule
over us, both you and your son, and your son’s son, for you have saved us from
the hand of Midian” (Judg. 8:22 CV).
To Gideon’s credit, he quickly replies, “I shall not rule over you myself, nor shall my son rule over you;
Yahweh alone, He shall rule over you” (Judg. 8:23 CV). Gideon has learned
Who rules over Israel—Yahweh
alone rules over Israel, an
allusion back to Deuteronomy 33:5: “So He
[Yahweh] became King in Yeshurun [Israel].” But to his discredit, he makes an
ephod after which “all Israel prostituted themselves” (Judg.
8:27 CV).
But again, Yahweh’s mercy, compassion, patience, and
longsuffering toward this stiff-necked and rebellious people is revealed in the
fact that “the land had quietness for
forty years in the days of Gideon” (Judg. 8:28b CV). In spite of Israel’s
continued prostitution and disloyalty to Yahweh her King, Yahweh remains
faithful, granting the rebellious nation a 40-year period of rest. This account
is a foreshadowing of the future official rejection of Yahweh as King over
Yeshurun.
(Return to Table of Contents)
Samson is the only judge chosen by Yahweh from his mother’s
womb. He is a solitary figure providing sporadic relief from Philistine
dominion over Israel.
He confounds and frustrates the Philistines as a single man having no military
following. He is called by Yahweh to live as a Nazarite. He does not choose
this for himself. Since his dedication to Yahweh is imposed upon him from his
mother’s womb, the power of Yahweh’s spirit will remain with him as long as he
remains faithful to this Nazarite vow imposed upon him by Yahweh.
Samson does not deliver Israel
from the Philistines: “He shall start off
with saving Israel
from the hand of the Philistines” (Judg. 13:5 CV). Samson prepares the way
for Samuel, Saul, and David. During his judgeship, Israel is not recorded as
experiencing rest. In fact, Samson causes unrest and is perceived by his own
people as a threat to their welfare while under the rule of the Philistines.
Thus, Samson is not a typical judge as presented in the Book
of Judges. He is the last of the judges and is perceived as a wild and
rebellious prodigal son. He does not lead an army; he does not gain the favor
of the people; he does not win the affection of the nation; he does not set a
moral or cultic example for Israel.
Samson is a man shaped and affected by the Israelite culture of his time—the
era of the generations after Joshua—the age in which Israel did that which is evil in
the eyes of Yahweh. Though he is wild, rebellious, and unconventional, he
typifies the faithful remnant in its struggle to remain faithful to Yahweh’s
voice in the midst of religious, economic, social, and political corruption, in
the midst of the collapse of the theocratic rule of Yahweh as encoded in the
Mosaic Law.
During this era, Yahweh graciously makes concessions in His
dealings with His people. He extends His mercy, compassion, and longsuffering;
understanding the disastrous situation in which the faithful must attempt to
both survive and remain obedient to His law. In such societal chaos (from the
perspective of Yahweh’s Law), it is most difficult to remain unaffected,
untouched by the deluge of covenantal pollution. Corrupt times impose corrupt
values, corrupt morals, corrupt traditions, corrupt laws, corrupt situations,
all of which contribute to compromised choices. Israel had contaminated her worship
of Yahweh by mixing it with the worship practices of Baal and Astarte, thereby
culticly prostituting herself. This had resulted in a corruption of Mosaic
justice and a splintering of the unity of the tribes as one covenantal
congregation. Each of the tribes had followed its own separate, selfish
interests to the detriment of the nation as a corporate, covenantal whole. The
lower and higher courts throughout the tribes had become dissolute. The Aaronic
and Levitical priesthoods had defiled their Mosaic functions due to lack of
covenantal support. This led to bribery, licentious practices, retrogressive
instruction, and greed, characteristics of the spirit of this age in the then
short history of Israel.
The record of Samson’s judgeship begins, “Again the sons of Israel did what was evil in the eyes of Yahweh; so
Yahweh delivered them into the hand of the Philistines for forty years” (Judg.
13:1 CV). The nation has sunk to its all-time low, as the writer will exemplify
in chapters 17-21. The Philistines now rule over Israel. Samson is uniquely
qualified to judge Israel
during this transitional period. The nation has hit bottom. Samson mirrors,
reflects, the characteristics of this defiled generation.
In his prodigalness is reflected the natural Cainish character
of the nation—her consistent rebellious disposition to fraternize with the
disqualified nations around her. Samson’s intrigues with the daughters of the
Philistines typify Israel’s
covenantal prostitution with the gods of the nations. He thus reflects the
flaws of his nation, short of abandoning Yahweh completely. Samson will pay a
price for his arrogant, neglectful, prodigal ways, but he will learn the error
of his ways and faithfully achieve the will and goal of Yahweh his Elohim, as
also will be true of the faithful remnant of Israel. Thus, Samson, like the
faithful remnant throughout the history of Israel, is faithful to Yahweh’s
election and commission in accord with his own personal choice.
But the text records that Yahweh delivered the nation into the
hand of the Philistines for a period of 40 years, making Samson a contemporary
of Samuel who will reflect the integrity of Yahweh’s election of Israel.
Samson judges Israel
for 20 years. This means Samson’s activities overlap the early years of Samuel
who is a mirror image of Samson. Samuel is the reverse side of the same coin. Together,
they reflect the elective essence of Israel. They complement one
another.
Samson portrays the unclean faithful ones; Samuel portrays the
clean faithful ones. Samson is immersed in the defilement of the law; Samuel is
immersed in the purity of the law. The accomplishment of Samson makes possible
the accomplishment of Samuel. Samson is the strong one, the daring one, the
devastating one; Samuel is the hearing one, the heeding one, the building one. Samson
is the wild one, a prodigal son; Samuel is the harnessed one, a like-minded
son. Samson is the man of the flesh; Samuel is the man of the spirit. The flesh
must be harnessed before the spirit can become master. Samson endures the
consequences of his wildness, but through these consequences he learns to
discipline, harness, master himself, cleansing himself from covenantal
defilement and fulfilling his elective obligation to Yahweh his Elohim.
Yahweh’s election of Samson is intended to display His power
which Israel
should have been experiencing if she had obeyed Yahweh’s Law. Samson represents
Yahweh’s mercy, compassion, and longsuffering toward a disobedient, ungrateful,
arrogant, and prodigal nation. The display of this power through Samson is
designed to encourage Israel
to repent and turn back to her Elohim by perceiving her condition mirrored in
Samson and to warn the Philistines against attributing their subjugation of
Yahweh’s people to the power of their gods. Thus, Samson does not deliver Israel
from the oppression of the Philistines, nor does he bring rest to the land. He
brings a sword which divides his people, immersing them in the unrest, the
disturbance caused by his brash intrigues with the daughters of the
Philistines.
In spite of Samson’s unruly character, “the lad grew up and Yahweh blessed him” (Judg. 13:24 CV). Yahweh
remains graciously faithful to Israel
as demonstrated in His blessing of Samson. Yahweh’s spirit “started to agitate him in the encampment of Dan, . . .” (Judg.
13:25 CV). Immediately following this statement, the text takes up the selected
significant account of Samson’s relationship to the Philistines. He sees a
woman among the daughters of the Philistines. He commands his parents, “Take her for me as my wife” (Judg. 14:2b
CV). They attempt to persuade him to choose from one of the daughters of Israel.
He refuses; declaring, “she is upright in
my eyes” (Judg. 14:3b CV). Samson seeks that which is upright in his own
eyes instead of seeking that which is upright in the eyes of Yahweh.
This ungratefully arrogant attitude is precisely what Yahweh
has chosen to use in order to disturb both Israel and the Philistines. Yahweh’s
spirit has agitated Samson, compelling him to engage the Philistines. Yahweh
uses the very flaws of Samson to display His power against the Philistines. What
is upright to Samson’s eyes is contrary to what is upright in the eyes of
Yahweh. Nevertheless, Yahweh uses this shallow insubordination, this blindness
to covenantal righteousness to prepare His people for the deliverance from the
dark age of the judges He shall mercifully provide. Yahweh will not surrender
His elect people to darkness and destruction. He will patiently endure their
ignorance and rebellion, always maintaining and protecting the faithful remnant
from the rebellious practices of the Cainish nation.
As Samson is covenantally blind, so is the nation. For the
writer, in relation to what is upright in the eyes of Samson, twice declares, “Each man did what was upright in his own
eyes” (Judg. 17:6b; 21:25 CV). The writer also testifies, “As for his father and his mother, they did
not realize that this [the demand of a Philistine bride, what is upright in
Samson’s eyes] was from Yahweh: He was
seeking a pretext against the Philistines, for at that time the Philistines
were ruling over Israel”
(Judg. 14:4 CV). Israel
must learn to do what is right in the eyes of Yahweh, while the Philistines
must learn to fear Yahweh Elohim of Israel.
This marriage leads to a Philistine savage threat to a family
of their own (“Entice your husband [Samson]
to unravel for us the enigma; otherwise
we shall burn you and your father’s house with fire,” 14:15 CV); the
disloyalty of Samson’s Philistine bride (“she
unraveled the enigma for the sons of her people,” 14:17); Samson’s slaying
of 30 rich Philistines to provide payment for his lost bet, and the giving of
Samson’s bride to another man (“Her
father said, I thought, yea thought that you disliked, yea disliked her, so I
gave her to your associate,” 15:2 CV). Upon hearing that his wife has been
given to another, Samson declares, “This
time I will be blameless regarding the Philistines, though I am dealing out
evil to them” (Judg. 15:3 CV).
Samson was certainly not blameless in the slaying of 30
Philistines. This is murder, a breaking of the sixth commandment of the Mosaic
Covenant. Yet it is a reflection of Yahweh’s judgment against the unjust and
savage ways of the Philistines. Samson sins against Yahweh’s Law and will not
be able to escape its consequences. Though he is not blameless for the murder
of 30 Philistines, he declares himself blameless for the evil he is about to
perform against the Philistines for violating the marriage contract. Such
violation is indicative of Philistine lawlessness and dishonor.
Samson sets their fields on fire. The Philistines, in retaliation,
burn the house of Samson’s father-in-law, most likely including all the
occupants, an act of barbarity and cruelty characterizing the Philistine
nation. Yahweh uses Samson’s evil as judgment against the Philistines, but
Samson is not blameless in the eyes of Yahweh’s Law. In an age of such evil,
Yahweh uses the evil of men to accomplish His purpose. However, the
consequences of committing such evil cannot be escaped. Many innocent, as well
as the guilty, suffer the consequences of such evil.
In the present case, the welfare of the sons of Judah
is threatened by the Philistines as a result of Samson’s activities. In order
to avoid Philistine wrath, the sons of Judah agree to deliver Samson into
the hands of the Philistines. Their own judge, elected by Yahweh from his
mother’s womb and upon whom the spirit of Yahweh worked mightily on their
behalf, is to their dishonor and shame to be delivered up to the enemy of Israel
and Yahweh.
Such behavior characterizes the nation’s lack of trust in
Yahweh their King. The nation does not believe in the word of Yahweh concerning
His promise to lead them in victory against their enemies. The people have lost
confidence in the power of Yahweh to overcome the overwhelming strength of the
enemy. Yahweh is King, but the nation thinks and acts as though she has no
King. Thus, the writer of the Book of Judges repeatedly declares, “In those days there was no king in Israel.
Each man did what was upright in his own eyes” (Judg. 17:6b; 21:25 CV). From
the writer’s historical point of view, there had been no king in Israel
during the days of the Judges as there is in his own time. But, more
importantly, from his covenantally theological point of view, there has been no
king in Israel during the
age of the Judges because Israel
denied the rule and power of her reigning King. Israel had forsaken her King by
forsaking His covenantal law.
Yahweh had been King in Yeshurun from the inception of the
covenant entered into at Sinai. Yahweh her King had often displayed His power
and authority through the judges He raised up to deliver them from the
oppression of the enemy. But the people continually abandoned Yahweh their
King, thinking and acting disloyally. And now, for the first time, they have
become so low as to deliver up to the Philistines the very deliverer raised up
by Yahweh to deliver them out of the hands of the Philistines. In delivering up
Samson, they indirectly deny the Kingship of Yahweh. Later, when before the
face of Samuel they request a king like the nations, the sons of Israel
reject outright the Kingship of Yahweh.
The text reports the deliverance of Samson into the hands of
the Philistines by the sons of Israel
as follows:
Do you not know that the Philistines are ruling over
us? What then is this you have done to us? He replied to them, Just as they did
to me, so I did to them. They told him, we have come down to bind you and to
deliver you into the hand of the Philistines. Then Samson said to them, Swear
fealty to me, lest you too come upon me. They replied to him, saying, we will
not, for we shall only bind, yea bind you, and we will give you into their
hand; yet to death, we shall not put you to death. (Judg. 15:11b-13a CV)
The sons of Israel
rebuke Samson for bringing the threatening wrath of the ruling Philistines against
them. After all, Samson has not acted as the previous judges. He has not led a
militia against the Philistines, defeating them in battle and bringing honor to
Israel.
He has acted against the Philistines only in relation to his own grievances. He
has acted only privately, not publicly. His actions, his triumphs have not
brought Israel
deliverance or honor.
Thus, Israel
is not able to perceive her own characteristics in the intrigues of Samson. Israel
is covenantally blind to her own condition and the mercy, compassion, and
longsuffering of Yahweh displayed through the actions of Samson. The judgeship
of Samson is designed to end the dark age of the Judges. Samson is not
commissioned to do as the previous Judges had done. He is the end of the line. He
represents the end of an era. His death will not lead to another time described
as “Again, the sons of Israel did what was evil in the
eyes of Yahweh” (Judg. 13:1 CV).
Such was the judgment after the death of each of the major
Judges. During the rule of each Judge, the people had been delivered from the
oppression of the enemy and the land had rest. After the death of each Judge,
the people had returned to doing what is evil in the eyes of Yahweh. During the
judgeship of Samson, the people are not delivered from Philistine oppression,
and the land is not given rest. After the death of Samson, a new era would
begin. Israel
would be given a king like the nations. No more would it be said of Israel,
“Each man did what was upright in his own
eyes.” For Israel
would be placed under the authority of a human king, like the nations, and she
would be made to do what is upright in the eyes of the king.
In answer to the rebuke of the sons of Israel, Samson explains that what
the Philistines did to him, he did to them. This is the essence of Israel’s
attitude. Like Samson, she is selfish and unconcerned about covenantal
faithfulness to Yahweh. She is merely concerned with her own demand for
personal justice in relation to her oppressor. If she could, as a nation she
would do to the Philistines as Samson had been doing. This is precisely why
Samson’s judgeship is not to be like the judgeship of the previous Judges. The
victories of the previous Judges all ended in the descent into further evil
after the death of the Judge. The chastisement and deliverance of Israel
by Yahweh had not culminated in covenantal correction. It merely hardened her
to commit more grievous evil: “Yet at the
death of the judge it occurred that they backslid and became even more corrupt
than their fathers, . . .” (Judg. 2:19a CV).
Like Samson, Israel
is covenantally blind, possessing a heart of stone. Like Samson, Israel’s
eyes would have to be put out by the oppressor before being restored to
covenantal sight. As Samson’s sight would be destroyed by the Philistines, so
also Israel’s
evil sight would be destroyed by the Philistines when they would capture and
defile the Ark of the Covenant. Covenantal sight for Israel would be restored by the
life and activities of Samuel, the complement of Samson.
To Samson’s credit, he yields to the sons of Israel. He agrees to allow them to
bind him. He asks only that they swear as brothers and fellow-citizens of the commonwealth of Israel that they will not shed his
blood. Samson is aware of the fact that he is his brother’s keeper. He
understands the covenantal relationship of all Israelites. He is concerned that
his blood will not be on their hands. They are concerned, not with his blood,
but with their own safety. There is no need for them to kill Samson. The Philistines
will accomplish that. They need not get their hands dirty. The Philistines will
perform the dirty work. This would appease the Philistine rulers, while at the
same time ridding Israel
of a thorn in her flesh.
Samson is bound and delivered to the Philistines. As they
triumphantly raise their voices over their prize, the spirit of Yahweh comes
upon Samson empowering him to destroy his bonds. He proceeds to slay a thousand
Philistines with a jawbone of a donkey. Both the Philistines and the sons of Israel
are reminded of the power of Yahweh, Elohim of Israel. Yahweh is still King in
Yeshurun, though Yeshurun continues to deny Him His due worship and service. The
reader, of course, is to take account of the Cainish character of Israel and the faithfulness of Yahweh in
accomplishing His intended purpose for Israel, in spite of her shameful
character.
The final episode in the account of Samson’s judgeship
describes how he falls in love with another Philistine woman, Delilah. Again,
the law is clear about intimate involvement with the daughters of those peoples
worshiping and serving other elohim. Israel is not to pollute herself
through intermarriage with the daughters and sons of the Canaanites. Samson
disregards this prohibition for the third and final time. He reveals to Delilah
the secret of his great strength. She then betrays him to the Philistine
chieftains for a price, having the hair of his head shaved while he sleeps.
His Nazarite condition now defiled, Samson’s great strength
withdraws from him. He had told Delilah, “If
I were shaved, then my vigor would withdraw from me; I would become powerless;
I would become like any other man” (Judg. 16:17b CV). When his hair is
shaved, the text records, “Yahweh had
withdrawn from him” (Judg. 16:20b CV). Samson’s great strength did not
reside in his unshaven hair, but with his being dedicated to Yahweh, which the
unshaven hair had represented. When the sign of his dedication to Yahweh is
destroyed by removal, Yahweh withdraws from him, reducing him to the likeness
of any other man. He becomes powerless because Yahweh, his great strength, has
withdrawn His special elective presence.
Samson had maintained his unshaven hair to the honor of Yahweh
his Elohim. As long as he had maintained his Nazarite condition imposed on him
by Yahweh, he had displayed his faithfulness, his obedience to Yahweh. He had
remained Yahweh’s faithful servant and had been the beneficiary of Yahweh’s
blessing. Yahweh, thus, graciously had elected to overlook Samson’s sins, his
flaws, his foolishness, his juvenile behavior, because Yahweh sees into a man’s
heart; He does not merely look at his outward appearance or behavior (1 Sam.
16:7 CV).
Samson’s heart is upright with Yahweh. He is a man affected
and influenced by the corrupt conditions of his time. His prodigal behavior and
juvenile attitude are the product of an evil age, an evil and ungrateful
people, a degraded culture. But his heart belongs to Yahweh. He freely chooses
to be obedient to the Nazarite condition imposed upon him. He could have denied
this calling. He could have renounced it, arguing he was not obligated to
follow the path of a Nazarite because it was unjustly imposed upon him without
his consent. But Samson obeys his Nazarite calling voluntarily. He does not
despise it, but rather values it as a privileged gift of Yahweh his Elohim. He
honors Yahweh by honoring his dedication to Yahweh as a Nazarite.
Having dishonored his Nazarite dedication, Samson becomes like
other men. He no longer has power over his enemies. The Philistine chieftains
bind him and gouge out his eyes (Judg. 16:21 CV). He is brought down to Gaza and sentenced to
grind corn in the house of the prisoners. His eyes now blind to the world of
appearances, Samson begins to perceive the error of his ways. His covenantal
eyes are opened to the ways of Yahweh. He has sinned against Yahweh, and Yahweh
has delivered him into the hand of his enemy.
However, though Yahweh has withdrawn from Samson, He has not
abandoned him. For now Samson’s outward appearance and behavior are prepared to
complement his upright heart. His hair begins to grow back; the sign of his
Nazarite condition is restored. In solemn obedience to Yahweh his Elohim,
Samson readies himself for the death which will restore Yahweh’s honor in the
eyes of the Philistines and in the eyes of His people Israel.
The captivity and humiliation of this famed and dreaded
Israelite opponent is regarded by the Philistine chieftains as an enormous
triumph for themselves and their gods over the Israelites and their Elohim,
Yahweh. To celebrate this victory, the Philistines prepare a great and joyous
sacrificial festival in honor of their god Dagon. In the course of this
festival, the chieftains, seeking to further humiliate and make sport of Samson
and his Elohim, have Samson brought into the temple and placed between the
pillars upon which the temple structure is supported.
Samson, calling upon Yahweh, makes a last request, “My Lord Yahweh, remember me, I pray, and
fortify me now, only this once. O You, the One Elohim! Let me avenge myself on
the Philistines with one vengeance for my two eyes” (Judg. 16:28 CV). Having
thus prayed, Samson “thrust against the
two middle columns on which the house was established and by which it was
supported, one at his right and one at his left. Then Samson said, May my soul die with the Philistines! And he
stretched out with vigor, and the house fell on the chieftains and on all the
people who were in it. So the dead whom he put to death at his death were more
than those whom he had put to death in his life” (Judg. 16:29-30 CV). Samson
had been Yahweh’s executioner of the tried and sentenced Philistines. In his
death, he is Yahweh’s instrument of judgment against the Philistines. Through
his death, Samson executes more Philistines than he had executed through his
life. Yahweh’s honor is restored, and the people of Dagon, god of the
Philistines, are destroyed, and Dagon is shamed, humiliated, and demonstrated
powerless before Yahweh, the Elohim of Israel.
Samson the man of the flesh, typifying the nation Israel
during the dark, evil era of the Judges, must be blinded physically before he
is enabled to see covenantally. It is Yahweh who gouges out Samson’s eyes. He
executes judgment through the hands of the Philistines. This execution is
necessitated due to Samson’s complacent, presumptuous disregard for Yahweh’s Law
and the defiling of his Nazarite condition.
Such chastisement is administered by Yahweh against His own
sons in order to bring about correction. Samson represents the faithful remnant.
Yahweh’s chastisement results in his correction. Samson’s external eyes are
blinded in order to direct him to the use of his internal eyes, resulting in covenantal
sight. Obtaining this new sight, Samson dedicates himself to Yahweh as a
voluntary Nazarite. No longer is this imposed upon him from his mother’s womb. He
wills it in accord with the will of Yahweh his Elohim in order to remove his
personal shame and the shame he brought on Yahweh. He becomes one with Yahweh
Elohim—like Father, like son.
As Samson’s eyes are gouged out making him blind and aware of
his loss of power, so also Israel’s
eyes are gouged out making her blind and aware of her loss of power. This will
lead to Israel’s
correction through the ministry of Samuel. The shock brought about by the
Philistine capture of the Ark of the Covenant gouges out Israel’s presumptuous eyes, leaving
her powerless due to Yahweh’s withdrawal. But, like Samson, Yahweh does not
abandon Israel.
He sends her Samuel who teaches her to see with covenantal sight: “The things being concealed are Yahweh our
Elohim’s, yet the things being revealed are ours and our sons’ until the eon,
so that we might keep all the words of this law” (Deut. 29:29 CV). Samuel
restores to Israel
the sight of the fathers under Joshua. However, her vision is not
twenty-twenty, as a consequence of her sins. She is delivered out of the dark
age of the Judges, but is still a lengthy distance from the future age of total
enlightenment spoken of by Moses: “Yet
until this day Yahweh has not given to you a heart to realize and eyes to see
and ears to hear” (Deut. 29:4 CV).
As well as being a type of faithful Israel, Samson is also a type of
Jesus the Christ. As Samson is
dedicated to Yahweh from his mother’s womb, so is Jesus. As Samson is to begin
to deliver Israel out of the
hand of the Philistines, so Jesus is to begin to deliver Israel from her enemies (Lk. 1:71).
As Samson is commissioned a Judge over Israel, so is Jesus. As the spirit
of Yahweh comes upon Samson to agitate him against the Philistines, so the
spirit of Yahweh comes upon Jesus, driving, ejecting him into the wilderness to
be tried by The Adversary so as to prepare Him for the destruction of the enemy
of Israel (see Matt. 4:1; Mk. 1:12; Lk. 4:1-2 CV). As Samson judges as a solitary
individual apart from leading a militia in battle against the enemy, so Jesus
judges as a solitary individual apart from military or political activity. As
Samson demonstrates acts of great strength beyond the normal, so Jesus
demonstrates great strength in the performance of miracles. As Samson upsets,
disturbs, and alienates the sons of Israel,
so Jesus upsets, disturbs, and alienates the rulers of Israel. As Samson is delivered up
to the Philistines by the sons of Israel,
so Jesus is delivered up to the Romans by the rulers of Israel. As the death of Samson
effectively destroys a great number of the Philistines and leads to the
deliverance of Israel,
so the death of Jesus effectively triumphs over His enemies and leads to the
deliverance of the Israel of Yahweh. As the death of Samson begins to close the
age of the Judges, so the death of Jesus begins to close the age of Moses.
Samson’s sacrifice of himself is an act of a faithful servant
of Yahweh. He perceives the necessity of his being given over to his enemies so
that in their midst, through the inevitable certainty of his death, he could
effect their defeat and the deliverance of his people. Though the blindness of
his eyes is a mark of his unfaithfulness, his sacrificial death (his obedience
unto death) removes the shame of his unfaithfulness and the triumph of the
Philistines over him, his people, and his Elohim. In the moment of his own
death, Samson gains the greatest victory over his enemies to the glory of
Yahweh his Elohim. Though he is a terror to the Philistines while living, while
dying he becomes a destroyer of their temple and their idolatrous god. In his
death, he vindicates the honor and glory of Yahweh the Elohim of Israel. Dagon,
the idol of the Philistines, is dishonored and humiliated.
The destruction of the Philistine temple and the worship of
Dagon made a powerful impression upon the Philistines. The death of their
chieftains and so many of their fellow-worshipers resulted in deep mourning. The
destruction of the temple
of Dagon by one Israelite
slave filled them with fear and terror of the power of the Living Elohim. Yet,
Yahweh was not through using them as instruments to discipline Israel
through corrective chastisement, as Eli the High Priest and his sons were to
shortly experience.
Samson’s judgeship begins the deliverance of Israel out of the evil age of the
Judges through the necessary means of blindness and death. Samuel’s judgeship
concludes the deliverance of Israel
out of the evil age of the Judges through the necessary means of restored
covenantal sight with its accompanying resurrection to covenantal life.
(Return to Table of Contents)
The concluding chapters (17-21) of the Book of Judges paint a
detailed portrait of the decadence of Israelite society which provides the
background upon which the previous accounts of the Judges are to be understood.
In the first account of Micah and the Danites, the writer portrays the decadent
condition of both the Aaronic and Levitical priesthoods. The worship of Yahweh
has been distorted by the introduction of molten images, private houses of
elohim, and private production of ephods (a cultic vestment) and teraphim
(images of household gods). The Mosaic Law prohibits the making of images,
sanctions only one central house or Tabernacle of Yahweh, authorizes only the
Aaronic Priesthood to serve the Tabernacle and the Levitical Priesthood to
serve both the Aaronic Priesthood and the instructional needs of the people throughout
the tribes, and legitimizes only one ephod worn and used only by the High
Priest chosen only from the family of Aaron.
All sacrifice to Yahweh is to take place in the Tabernacle and
conducted by the Aaronic Priesthood. Only the Levitical priests geographically
located throughout the territories of the tribes are to guide and instruct the
people of Israel
in the teaching of Yahweh’s Law. This is the purpose for excluding the tribe of
Levi from receiving an allotment in the land. The Aaronic and Levitical
priesthoods are to be supported from the sacrifices and tithes offered to
Yahweh. In this way, a conflict of interest is avoided and the priesthoods can
remain neutral in relation to tribal interests and faithful in relation to
cultic, civil, and instructional responsibilities as Yahweh’s holy ones,
separated ones, sanctified ones.
Micah, an Ephraimite, admits to having stolen the eleven
hundred shekels of silver from his mother. Thus, he has broken the fifth as
well as the eighth commandment of the Mosaic Covenant. Both he and his mother
worship Yahweh. His mother takes the returned shekels of silver saying, “I will sanctify, yea sanctify the silver to
Yahweh from my hand for my son to make a carving and molten image” (Judg.
17:3b CV). She then takes 200 silver shekels and has a refiner mold them into a
molten image for worship of Yahweh. This molten elohim came to be placed in
Micah’s house, making his house “a house
of elohim,” a place of worship, a sanctuary in competition with the one
Tabernacle of Yahweh designated for the worship of Yahweh.
In addition to this unauthorized sanctuary and forbidden
image, Micah had made for himself an ephod and teraphim and had consecrated one
of his sons to officiate at this sanctuary as a priest. This implies a national
departure from and corruption of the function intended only for the Aaronic Priesthood.
With this departure from central worship at the one Tabernacle of Yahweh came
the disintegration of the covenantal unity of the tribes. Decentralization
weakened the nation in its task to evict the nations. With the establishment of
individual and local sanctuaries and priests ordained from among the twelve
common tribes, the statutes and judgments of Yahweh given only to Israel
were distorted and corrupted, transformed into conformity with the statutes and
judgments of the disqualified nations around them. Thus, cultic, civil, social,
political, economic, and moral integrity and justice evaporated, making genuine
cultic and moral life difficult for those remaining faithful to Yahweh’s Law.
Having presented the deviance of Micah and his family, the
writer comments, “In those days there was
no king in Israel.
Each man did what was upright in his own eyes” (Judg. 17:6 CV). This is his
covenantal evaluation of this dark, evil age of the Judges. There is no king in
Israel,
during this era, as existed among the nations. However, there is a King in Israel
during this era. Yahweh is King in Yeshurun. The sons of Israel have ignored, forgotten,
dishonored, and rebelled against His rule. The central authority of Yahweh
represented by the Aaronic High Priest and located in the Tabernacle of Yahweh
residing in Shiloh had been forsaken, favoring
instead the god of pseudo-freedom (chaos), the god of lawlessness: each man did
what was upright in his own eyes. The integrity and corporate covenantal unity
of Israel
as one unified nation and brotherhood under the kingship of Yahweh had
disintegrated.
The story of Micah continues by introducing a wandering
Levite. The Levitical Priesthood tradition still existed, but in a lawless
fashion. This young Levite had departed from the city of Bethlehem
in the territory
of Judah. He is seeking a
place of service. Micah invites him to dwell in his household and take on the
duties of a priest. Having a Levitical priest to serve in his house of elohim
is a cultural honor, though not a necessity, adding cultic prestige to his
household. Micah agrees to pay the Levite for his service. The Levite accepts
the offer, becoming like one of his sons, ordained by Micah to his private
priesthood. Micah concludes, “Now I know
that Yahweh shall bring good to me, for the Levite has become a priest for me”
(Judg. 17:13 CV). The worship of Yahweh has been converted into myth and
superstition in conformity with the worship of the gods of the nations. Yahweh
is to be bought, manipulated, appeased, fawned upon, flattered in order to
obtain favor.
According to the Mosaic Law, the Levitical priests are not to
receive wages as personal employees. They are holy, belonging to Yahweh and are
to be supported from the sacrifices and the tithes offered to Yahweh. In this
case, not only is the Levitical priest hired as a household priest for agreed-upon
wages, but he is ordained by an unauthorized, common Israelite to serve in his
private sanctuary before a molten image and teraphim, each of which is a
defilement of the Levite’s own priestly calling as well as a defilement of
Yahweh Himself. Such is the contaminated state of the Levitical Priesthood
during this evil era. Yahweh has been reduced to merely one of the many gods in
the land. This is one aspect of the environment in which Samson carried out his
Nazarite calling, his cultic, civic, economic, and moral obligations, and his
judgeship.
The 18th chapter, which introduces the Danites, begins with
the author’s repetition of his commentary concerning the lack of a king in Israel.
The purpose is to remind the reader, once again, of the dark, evil condition of
this era in Israelite history. It is a warning later forgotten by the generation
following that of the writer. For Israel would yet again descend into
such degradation.
The sons of Dan, according to this account, seek more
territory. They appoint five men of valor to spy out and investigate an
allotment located in the far north, just beyond the allotment of the tribe of
Naphtali. This became a necessity for the tribe of Dan because it had failed to
drive out the Canaanites from the allotment assigned to it by Joshua and
Eleazar the High Priest. The Danites feared the inhabitants of the land. They
mistrusted the word and mighty leadership of Yahweh. The very land within which
they had settled had been conquered by the tribe of Ephraim. As a result of the
tribe of Dan’s faithlessness, the Danites resolve to seek an allotment elsewhere.
Thus, they reject the allotment assigned them by Yahweh. As a tribe, they do
what is upright in their own eyes.
In the course of their journey, the five men of valor come to
the hill country of Ephraim where Micah’s house is located. They decide to
lodge in the area. Coming upon Micah’s Levite priest, they enquire concerning
his present location and service. The Levite informs them of his encounter with
Micah and the agreement entered into. The five explorers request that the
Levite inquire of Yahweh concerning their mission. Using the ephod of Micah,
the Levite assures them of Yahweh’s prosperity.
Having reached their destination, the men proceed to
investigate the chief city in the area and the territory surrounding it. Returning
to the conquered portion of Dan’s allotment, the five men report, “Do arise and let us go up against them for
we have seen the land, and behold, it is very good. And you are hesitant! Do
not be slothful! . . . you shall come to an unsuspecting people; and the land
is wide in expanse. Yea, Elohim has delivered it into your hand, a place where
there is no lack of anything on earth” (Judg. 18:9-10 CV). The land is
worthy of their occupation and settlement. The inhabitants can be easily
defeated. There is much territory available for future expansion. But again,
the Danites are hesitant. However, when informed that Elohim has guaranteed
their success, this group of Danites removes itself “from the family seat of the Danite” (Judg. 18:11 CV) which had
been allotted by Yahweh. They had refused to follow Yahweh into war against the
inhabitants of the land allotted them, but now they choose to follow the word
of a prostituted Yahweh worshiped through an imitation ephod, a molten image,
teraphim, and a compromised Levitical priest.
On their journey to make war against Laish and the surrounding
territory, these sons of Dan become thieves, tyrannically stealing Micah’s
ephod, molten image, teraphim, and Levitical priest. When the priest questions
the action of these Danites, he is told, “Keep
silent! Put your hand on your mouth! Come with us and become a father and a
priest for us! Is it better for you to be priest for one man’s household, or
for you to become priest for a tribe and a family in Israel?” (Judg. 18:19 CV). The
writer informs the reader, “The heart of
the priest felt good, so he took the ephod, the teraphim and the carving and
came to be among the people” (Judg. 18:20 CV). The Levitical priest is
merely a hireling, selling his services to the highest bidder. “The heart of the priest felt good” is
another way of saying he does what is upright in his own eyes. In all this, the
kingship of Yahweh, the Law of Yahweh, and the glory of Yahweh have been
disregarded, having been exchanged for the idolatrous worship of a denigrated
Yahweh, making these Israelites worshipers of a foreign elohim.
After these Danites destroy the people of Laish by the sword,
denying them an offer of peace according to the Law of Moses recorded in
Deuteronomy 20:10-12, they burn the city with fire. The city is thereafter
rebuilt, inhabited, and renamed Dan. The name is to be associated from that
time on with idolatry and injustice. The writer then adds in confirmation, “The sons of Dan set up the carving for
themselves, and Jonathan son of Gershon, son of Moses, he and his sons, they
became priests for the tribe of the Danite until the day of deportation from
the land. They kept the carving of Micah, that he had made, set up for
themselves all the days while the House of the One, Elohim, was in Shiloh” (Judg.
18:30-31 CV). This Jonathan son of Gershon son of Moses must refer to the
Levitical priest taken away from Micah. He and his sons served as priests for
the tribe of Dan in the north until the deportation executed by Assyria in 722 BC. However, the use of the carving of
Micah (including the ephod, the molten image, and the teraphim) ceased sometime
after the Tabernacle of Yahweh was removed from Shiloh.
This most likely means during the latter part of Samuel’s ministry under the
reign of king Saul, for in Saul’s time the holy Hebrew text locates the
Tabernacle of Yahweh in Nob (cf. 1 Sam. 21:1-9).
The final episode in the Book of Judges begins, again, with
the covenantal judgment: “It came to be
in those days when there was no king in Israel, . . .” (Judg. 19:1a
CV). Again, a Levite is a central character in the degrading events about to be
reported. It should be noted, also, that this final episode (together with the
previous episode concerning Micah and Dan) takes the reader back to the
generation immediately following the death of the elders who served with Joshua
and Eleazar. In chapter 2, the writer had described this generation as “another generation arose after them, who
did not know Yahweh or the deeds that He had done for Israel. Then the sons of Israel
did what was evil in the eyes of Yahweh and served the Baalim” (Judg.
2:10b-11 CV). This generation initiated the evil ways of Israel which were to characterize
the nation for the duration of the age of the Judges. From the writer’s
covenantal evaluation of this era, doing what is evil in the eyes of Yahweh is
equivalent to each man doing what is upright in his own eyes.
The sons of Israel
begin to do that which is evil in the eyes of Yahweh, not during a time of
oppression, but during a period of prosperity. Yahweh has blessed the nation in
the land, and this prosperity and security causes the nation as one man to
become overconfident, complacent, forgetful, taking for granted what has become
ordinary, daily expectation. Yahweh had predicted this in His song dictated to
Moses:
When Yeshurun grew stout and kicked
(You will be stout, thick and burly),
Then he abandoned Eloah Who had made him
And disgraced the Rock of his salvation. (Deuteronomy
32:15 CV).
Thus, Yahweh spurns (Deut. 32:19 CV) His people, concealing
His face from them (Deut. 32:20 CV) until they cry out to Him for deliverance. But
their evil ways would continually worsen. As one man, Israel contaminates himself by
incorporating the evil ways of the inhabitants of the land into his own cultic,
social, political, economic, and moral practices.
This generation imitating these evil ways had been sent a
messenger of Yahweh who had declared, “But
you have not harkened to My voice. What is this you have done? So I now say: I
shall not drive them out from before you, and they will become a scourge
against your sides. As for their elohim, they shall be a trap to you” (Judg.
2:2b-3 CV). In response, the sons of Israel had lifted up their voices
in lamentation and sacrificed to Yahweh. But they continued their evil ways: “The sons of Israel did what was evil in the
eyes of Yahweh” (Judg. 3:7a CV).
Such lamentation and sacrifice are displayed again in this
final episode reported in chapters 19-21. Concerning the abomination of the
Benjaminites, the sons of Israel
lament before Yahweh, having just been defeated twice in battle by the sons of
Benjamin. They inquire as to whether they should go into battle against
Benjamin a third time. The High Priest at this time is Phinehas the son of
Eleazar (Judg. 20:27-28), indicating the identity of this generation as that
generation following the death of Joshua, Eleazar, and the elders serving with
them.
Thus, the generation represented in this final episode ending
the Book of Judges is the generation initiating the evil ways of Israel
as one man. It is the same generation addressed in chapter 2, verses 1-5 and
10-15, and chapter 3, verses 1-7. This final episode depicts the lowest moral
point in the history of Israel
up to that time. Its implication is that as shocking as is this moral
depravity, conditions (as already described in the body of this book presently
in the process of being concluded) were to become continually worse.
Though the text here describes this generation as lamenting
before Yahweh, worse lamenting is still to come. After the tribe of Benjamin is
wiped out completely, with the exception of 600 warriors, the people “lifted up their voice and lamented with a
great lamentation; and they said, Why, O Yahweh Elohim of Israel, has this happened in Israel, that one tribe is missing today from Israel?”
(Judg. 21:2b-3 CV). In spite of the fact that they then offer up ascent and
peace offerings to Yahweh (as in the earlier account of lamentation in chapter
2:1-5), their question implies that Yahweh is at fault when, in fact, the cause
of these tragic events is their own evil ways, as the writer confirms in his
concluding words to the entire book: “In
those days there was no king in Israel; each man did what was upright in his
own eyes” (Judg. 21:25 CV).
The Levite presented in this final episode is a man of
considerable wealth. He journeys to Bethlehem in
Judah
having a team of saddled donkeys, a servant, and abundant provisions for the
duration of the round trip (Judg. 19:3-4, 19). He is from the hill country of
Ephraim and apparently is serving his term at the House of Yahweh in Shiloh (Judg. 19:18). Upon arriving at the house of his
father-in-law, he is welcomed and treated with great respect and honor. He is a
priest of Yahweh. The priest has knowledge of the rules for intercourse with
Yahweh. He has access to Yahweh and His law and can be a means of obtaining
favor from Yahweh, as previously depicted in the relation between Micah and his
hired Levitical priest.
Thus, this Levite typifies the role and prestige of the priest
who is the guardian of covenantal knowledge. He alone is recognized as a
master, a scholar of the legal code which he exercises on behalf of the members
of the holy community. He exerts enormous influence on the practice of law,
politics, art, economics, and morality. In this evil era, however, the
covenantal teachings of Yahweh have been distorted and compromised, being
conformed to the worship and service of the foreign gods of the nations amongst
them: “As for you, you shall not contract
a covenant with the dwellers of this land; and you will break down their
altars. But you have not hearkened to My voice. . . . As for their elohim, they
shall be a trap to you” (Judg. 2:2-3 CV).
This man, a Levite, has journeyed from Shiloh in Ephraim to Bethlehem in Judah in order to restore to
himself his concubine who has “prostituted
against him,” returning to her father’s house (Judg. 19:2 CV). The text
records, “Then her husband got up and
went after her, to speak to her heart and to bring her back” (Judg. 19:3a
CV). This Levite’s reputation is presented as questionable. The writer implies
he has abused his concubine/wife. She, in response, has “prostituted against him” by leaving him illegally, returning to
her father’s house. Under the Mosaic Law women had legal rights. They were not
to be abused or mistreated as objects or possessions. However, they did not
have the right to initiate a divorce. Justice for them must be mediated by
righteous men (husbands, fathers, brothers), civil courts, and the Levitical Priesthood.
If these sources of justice become corrupt, an abused woman had no other
recourse than to endure the unjust treatment or escape to her father’s house. The
Levite in the present account seeks her return by speaking “to her heart,” indicating he is the offender, not the one
offended.
Returning to Shiloh with his reconciled wife and his servant,
the Levite chooses to lodge in the city of Gibeah inhabited by the sons of Benjamin,
rather than Jebus, inhabited by foreigners. The writer in the introductory
chapters has already provided the reader with information foreshadowing the
significance of this choice: “As for the
Jebusite dwelling in Jerusalem, the sons of Benjamin did not evict them, so the
Jebusite dwell with the sons of Benjamin in Jerusalem until this day” (Judg.
1:21 CV). This implies a condition which endured prior to David’s defeat of the
city of Jerusalem
(formerly Jebus). It also foreshadows the debased condition of the sons of
Benjamin due to their mingling with the Jebusites.
It seems the sons of Benjamin dwelling in Gibeah, just a few
miles northeast of Jebus, had descended further into depravity than the
Jebusites. The servant of the Levite recommends lodging in Jebus. But the
Levite arrogantly protests, “We shall not
withdraw to a city of foreigners who are not sons of Israel; but we will pass on to
Gibeah” (Judg. 19:12 CV). In this arrogant protest is a denial of the
decadent condition of Israel, a condition confirmed later by the people of
Israel gathered at Bethel, after the extermination of the tribe of Benjamin,
when they ask, “Why, O Yahweh Elohim of
Israel, has this happened in Israel?” (Judg. 21:3 CV). What an arrogant,
ignorant, and insulting question to put before Yahweh Elohim, King in Yeshurun!
Israel’s
vision of Yahweh, His law, and His society had been quickly perverted by the
unwarranted presence of the Canaanites and their evil worship and service of
idolatrous elohim.
Entering the city square
of Gibeah, these
sojourners, rightfully expecting the honorable offer of hospitality, are
ignored by the Benjaminite inhabitants. Hospitality is finally offered by an
old man, also from the hill country of Ephraim and also a sojourner in Gibeah. Ominously
warning them not to spend the night in the city square, he invites them to
spend the night in his house at his expense, even though the Levite explains he
has his own sufficient provisions. Yahweh still maintains a faithful remnant in
Israel.
During the night, a group of decadent men from the city
surround the house demanding the Levite be delivered up to them. These
Israelites are the extreme examples of the people described as a “wayward generation, Sons with no
faithfulness in them” (Deut. 32:20b CV). The present text refers to them as
“sons of decadence” surrounding the
house and “shoving themselves against the
door” (Judg. 19:22 CV). Deuteronomy, chapter 13, foretold of such men: “In case you hear it said of one of your
cities which Yahweh your Elohim is giving to you to dwell there, that men, sons
of decadence, have gone forth from among you and induced the dwellers of the
city, saying: Let us go, and let us serve other elohim . . . then you will
inquire, . . . And behold, if the truth of the matter is being established that
this abhorrence was done among you, then you shall smite . . . the dwellers of
that city with the edge of the sword” (Deut. 13:12-15a CV). These men seek
to sexually abuse the Levite. Their intention is both evil (Judg. 19:23a) and
decadent (19:23b), violating the holy state of the Levite as belonging to
Yahweh (Num. 3:11-13), violating Yahweh’s Law concerning the just treatment of
strangers and sojourners (Lev. 19:33-34), and violating Yahweh’s Law against
homosexuality (Lev. 20:13).
The host refuses to deliver the Levite into their hands, and
eventually the decadent mob accepts the Levite’s concubine/wife. This woman is
taken away and is sexually abused throughout the night. She is abandoned just
before dawn and manages to struggle back to the house of her host. She
collapses at the entrance of the house. In the morning, after her husband woke
up from a night’s rest, leaving the house of his host to continue his journey,
he discovers her lying at the entrance. He orders her to get up and accompany
him on the journey home, assuming she had been sleeping. Such is the care,
concern, and love of this Levite man for his concubine/wife whom he had just
recently wooed with tender, compassionate words of kindness and affection. Did
he really believe she was sleeping?! How callous can this man be?! Receiving no
response from the terribly abused woman, he discovers she is dead.
Outraged, he returns home, “took
a knife, took fast hold of his concubine and cut her in pieces, according to
her bones, into twelve pieces” (Judg. 19:29 CV). He sends one piece to each
of the twelve tribes. The nation as one man responds, “Then all the sons of Israel marched forth, from Dan to Beer-sheba and
the land of Gilead; and the congregation was assembled as one man before Yahweh
at Mizpah” (Judg. 20:1 CV). Inquiring of the Levite in order to determine
the truth of his charges, he describes the horror in detail, concluding, “for they had committed lewdness and
decadence in Israel.
Now all of you are sons of Israel;
grant your plan and counsel here” (Judg. 20:6b-7 CV).
All the tribes had convened at Mizpah except Benjamin who had
heard of the assembling, but neglected to participate. Again the text records, “Now all the people arose as one man, . . .”
(Judg. 20:8 CV). They call upon the tribe of Benjamin to deliver up the
sons of decadence in Gibeah in order to put them to death according to the Law
of Yahweh. Benjamin refuses to “hearken
to the voice of their brothers, the sons of Israel” (Judg. 20:13b CV). Israel
is now faced with civil war, brother against brother; however, not Abel against
Cain or Cain against Abel, but rather Cain against Cain! The entire nation as
one man is guilty before Yahweh. The entire nation as one man is immersed in
that which is evil in the eyes of Yahweh. As one man, Israel does what is upright in his
own eyes.
The confederation of tribes now proceeds to Bethel in order to inquire of Elohim. The Ark
of the Covenant had been brought down to Bethel
from Shiloh under the officiation of Phineas
(the son of Eleazar who had been the High Priest under Joshua) who was now the
High Priest of the Aaronic Priesthood. Phineas is a faithful servant of Yahweh
destined to serve as High Priest on behalf of a generation not knowing Yahweh
or His deeds on its behalf and a generation committed to doing what is evil in
the eyes of Yahweh. This generation inquires of Elohim at Bethel, presumptuously assuming its innocence
and righteousness before Yahweh. This generation offers no ascent or peace
offering. This generation does not humble itself before Yahweh. It merely asks,
“Who shall go up for us at the start to
the battle with the sons of Benjamin?” (Judg. 20:18 CV). Yahweh replies, “Judah at the start.” The
confederation of Israel
neglects to inquire whether Yahweh will lead them to victory. Yahweh answers
their inquiry, strictly limiting His response to their specific question. The
confederation is soundly defeated in battle by the sons of Benjamin.
Humiliated and bewildered, Israel
returns to Bethel
lamenting before Yahweh. Again the confederation inquires of Yahweh, and, again,
they ask should they go against Benjamin their brother a second time. Yahweh
replies, “Go up against him” (Judg.
20:23b CV). A second time Benjamin handily defeats his confederate brothers. Humiliated,
bewildered, and discouraged, confederate Israel,
for the third time, goes to Bethel.
However, this time “all the sons of Israel, the whole force” (Judg. 20:26 CV)
gathers at Bethel,
not just a group of commanders.
The entire Israelite militia sits before Yahweh lamenting and
fasting. No longer are they assured of victory due to superior numbers or
weapons. Though their cause is just, Yahweh has chastised them. Finally, they
present to Yahweh ascent offerings and peace offerings. Now their lamenting,
fasting, and offerings display a sincere and legitimate humiliation before
Yahweh. Their presumptuousness and overconfidence gone, they inquire of Yahweh
a third time. Yahweh replies, “Go up, for
tomorrow I shall deliver him into your hand” (Judg. 20:28b CV). This time Yahweh
promises victory.
The Israelite confederacy overwhelmingly destroys the militia
of the sons of Benjamin. The text makes clear who is responsible: “Yahweh struck down Benjamin before Israel”
(Judg. 20:35a CV). Yahweh judges Benjamin, but spares 600 warriors. Israel,
in contrast, seeks personal vengeance for the two previous defeats: “The Israelite men then turned about
against the sons of Benjamin and smote them with the edge of the sword, from
everything in the city to domestic beasts, to all that was found. Moreover, all
the cities they came upon, they sent up in fire” (Judg. 20:48 CV). In
addition, the men of Israel,
while at Mizpah, had vowed not to give any daughter of Israel to a Benjaminite. This now
comes back to haunt them, for they had just put to death, in the heat of
personal vengeance, all the women belonging to the tribe of Benjamin. In
essence, their rash vow had now consigned the entire tribe of Benjamin to
annihilation. The people of the confederacy “came
to Bethel and sat there until evening before the One, Elohim, they lifted up
their voice and lamented with a great lamentation; and they said, Why, O Yahweh
Elohim of Israel, has this happened in Israel, that one tribe is missing today
from Israel?” (Judg. 21:2-3 CV).
The cause of this tragic situation cannot be attributed to
Yahweh. Yet these people still refuse to acknowledge their rebellious character
and their evil ways in the eyes of Yahweh. They mourn the consequence of their
own undisciplined action and seek to place the responsibility for this disaster
on the faithlessness of Yahweh their Elohim. Their evil hearts immerse them in
a bath of self-pity, bemoaning their unjustified calamity, “The people were feeling regret about Benjamin, for Yahweh had made a
breach in the tribes of Israel”
(Judg. 21:15 CV). This breach is the result of their own behavior. Yahweh had
not dictated the severity of Israel’s
vengeance on Benjamin. Only the guilty were to be put to death. The hands of
all Israel
are covered with blood. The nation is unclean before Yahweh.
The potential disaster is resolved, not by inquiring of
Yahweh, but by inquiring among themselves whether any city in Israel had not come to Mizpah. It
is discovered that Jabesh-gilead had not come to the assembly. The verdict is
to treat this city as an ally of Benjamin and destroy it and all its
inhabitants, except those women who have not had sexual relations with men. This
is carried out. Four hundred virgins are spared and given to the surviving 600
warriors of Benjamin for wives.
They are still short 200 women. This is resolved by a crafty,
deceptive scheme. The remaining sons of Benjamin are told to kidnap from the
daughters of Shiloh wives for themselves at
the next annual festival of Yahweh. When the father and brothers of these women
make complaint, the elders of Israel
will persuade them to overlook the loss on behalf of Israel. Since the women were
kidnapped, the men of Shiloh would not be
guilty of breaking their vow. In this way all Israel would obtain peace.
The problem is resolved, but certainly not in an honorable manner.
The nation continues to do that which is evil in the eyes of Yahweh. It
continues in its uncleanness. The writer concludes the book with a final
announcement of his covenantal evaluation of this evil age: “In those days there was no king in Israel;
each man did what was upright in his own eyes” (Judg. 21:25 CV). With the
judgeship of Samson, the evil and uncleanness of this age has reached its
climax. Samson has paved the way for the cleansing ministry of Samuel. Yahweh
mercifully and compassionately begins to deliver His people from the darkness
and terror of this evil age. Jacob/Israel does not warrant such a deliverance
on the basis of his own actions. Yahweh’s gracious purpose and intent for the
election of Jacob/Israel will continue in spite of the rebellious character of
the nation. Samuel will begin the cleansing process. The age of the Judges will
give way to the age of the Kings. Jacob/Israel will continue his rebellious
ways. The faithful remnant will survive to Yahweh’s glory and will carry
forward His purpose to the era of its fulfillment.
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Samuel and Samson are covenantal complements. Both are born to
women who had been barren. This theme has already been played out in the
barrenness of Sarah, Rebecca, and Rachel. In each case, Yahweh is responsible
for the woman’s barrenness and her conception, indicating Yahweh’s power over
life and death.
The sons concerned, after long years of barrenness, are
Yahweh’s gifts, associated with His elective purpose. Each of these sons is
significant to the progressive development of Yahweh’s elective design. Yahweh’s
election overrides the consequences of human failure.
The birth of Isaac overrides the failure of the nations after
the flood. Isaac is the seed through whom the nations would be blessed. The
birth of Joseph overrides the failure of his brothers, the ten sons of Jacob. Joseph
is the son through whom the sons of Israel are preserved and blessed,
in spite of their failure to become their brother’s keeper. They fail both
Joseph, their brother, and Yahweh, their gracious Elohim. Their failure should
have led to the failure of Jacob as the seed through whom the nations would be
blessed. But the conception, birth, and special character of Joseph override
the failure of the sons of Israel.
Yahweh’s word will not return to Him void.
Samson’s conception, birth, and untamed, fierce, intemperate
and impetuous character reflect and override the rebellious character of his
people, his brothers; mercifully cutting short the evil era of the Judges by
paving the way for Samuel, his complement. Samuel’s conception, birth, and
harnessed, pious, temperate, and patient character reflect Yahweh’s ideal (what
is upright in the eyes of Yahweh) and override the failure of Samson and the
sons of Israel,
building upon the final faithful act of Samson culminating in his death and the
death of a vast number of Philistines.
The death of Samson is the death of the evil era of the
Judges. Samuel’s rise complements Samson’s downfall, culminating in Israel’s
deliverance from the rule of the Philistines. Samson’s death symbolically marks
the departure of the glory of Yahweh from the Mosaic Tabernacle. Israel
had failed to worship and serve Yahweh, King in Yeshurun, as He reigned upon
His throne located in the Tabernacle. Yahweh is about to initiate a new era
within the Mosaic Eon. The era of the rule of the king is about to begin. Once
again, however, it is Yahweh’s elective override which preserves the nation and
the promises made to Abraham, Isaac, and Jacob.
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The Book of Samuel begins with the introduction of Elkanah, a
Levite from the hill country of Ephraim. He has two wives, Hannah his beloved
and Peninnah. The text declares, “And
Penninah came to have children; but Hannah had no children” (1 Sam. 1:2b
CV). In spite of Elkanah’s love for Hannah,
“Yahweh had closed her womb” (1 Sam. 1:5b CV). This is no accident. It is
part of Yahweh’s design. Hannah is made to endure the ridicule and abuse of
Peninnah who continually vexes Hannah because of her barrenness.
Thus, Hannah becomes a type of faithful Israel enduring the consequences of unfaithful Israel.
The faithful remnant is deprived of justice. Eli, the High Priest, is compelled
to struggle sorrowfully in the midst of a rebellious people. In an era in which
the nation does what is upright in her own eyes, the faithful remnant, striving
to do what is upright in the eyes of Yahweh, bears the burden of the evil
around it.
These faithful ones are persecuted, ridiculed, and estranged
from their brethren. They become aliens in a strange land. Their sorrow weighs
heavily upon them. Like Hannah, this faithful remnant figuratively “lamented and would not eat” (1 Sam.
1:7b CV) the sacrificial meal. As Hannah could not be consoled, so also the faithful
in Israel
could not be consoled.
In bitterness of soul, Hannah stands before Yahweh at the
Tabernacle in Shiloh and prays for relief from
her humiliation. The continual gloating of her adversary because “Yahweh had tightly closed up her womb”
(1 Sam. 6b CV) had cruelly disheartened Hannah. Appearance seems to indicate
Yahweh’s displeasure with Hannah in contrast to His pleasure with Peninnah. This
certainly seems to be the conclusion the author, by way of implication,
attributes to Peninnah.
The rebellious nation has continued to delude herself into
believing that Yahweh is pleased with her ways, as depicted in the closing
chapters of the Book of Judges. Yahweh is not pleased with sacrifices and burnt
offerings when not accompanied by obedience to His voice: “Behold, to obey is better than sacrifice, and to hearken than the fat
of rams” (1 Sam. 15:22b KJV). However, the Book of Samuel will make clear
the deceptive nature of appearance.
Though in appearance Yahweh seems to be displeased with
Hannah, in reality, she is favored of Yahweh. For Hannah’s heart seeks to do
what is upright in the eyes of Yahweh. In the evil age of the Judges, Hannah is
persecuted for her righteousness. In the eyes of the unfaithful ones, she
appears cursed, being barren. But in the eyes of Yahweh, she is blessed and
will be made fruitful, bearing a child divinely prepared to cleanse the nation
from her iniquity and deliver the nation from her enemies.
Hannah’s personal humiliation, lamentation, and request of
Yahweh reflect her love of Yahweh and her love of Yahweh’s people. She vows,
saying, “O Yahweh of hosts, if You will
look, yea look upon the humiliation of Your maidservant and will remember me
and not forget Your maidservant, and if You will grant Your maidservant a male
descendant, then I will dedicate him to Yahweh for all the days of his life; he
shall not drink wine or intoxicant, and no razor-blade shall come upon his
head” (1 Sam. 1:11 CV). Hannah vows to dedicate her son to Yahweh as a
Nazarite on behalf of her people. She asks to be remembered.
The Levites have forgotten to carry out their responsibilities
to the nation. The Aaronic Priesthood has forgotten to mediate on behalf of the
nation. The nation herself has forgotten Yahweh, committing cultic prostitution
by the worship of other elohim. Hannah cries out to Yahweh on behalf of the
nation unable to cry out on its own behalf.
As she prays to Yahweh in her heart, Eli the High Priest
observes the movement of her lips, but hears no sounds. He concludes she is
drunk and a daughter of worthlessness. Such, in fact, had become the condition
of the Sanctuary under the administration of Eli’s sons, Hophni and Phinehas.
The expression “daughters of
worthlessness” (1 Sam. 1:16) refers to Israelite women who had become
cultic prostitutes, having sacred sexual relations with the priests in a cultic
attempt to manipulate Yahweh into granting national fertility and success
against national enemies.
Hannah responds by declaring she is “a woman who is hard pressed in spirit” (1 Sam. 1:15a CV). This
typifies all those making up the faithful remnant. She tells Eli she has been
pouring out her soul before Yahweh. She is not a daughter of worthlessness. She
has spoken to Yahweh “out of the
magnitude of my concern and my vexation” (1 Sam. 1:16b CV). Here is a
worthy woman, in the midst of an unworthy nation. Eli, realizing his hasty and
unjustified judgment and speaking as Yahweh’s anointed High Priest, answers, “Go in peace! May the Elohim of Israel
grant your request that you have asked of Him” (1 Sam. 1:17 CV). Hannah has
“asked” Yahweh for a male descendant,
a son whom she has vowed to dedicate to Yahweh King in Yeshurun. She has “asked” for that which is upright in the
eyes of Yahweh. This is soon to be contrasted with the nation’s request for a
king like the nations, a request reflecting that which is upright in the
nation’s own eyes.
Hannah “went her way and
came to her booth where she ate and drank with her husband; and her face was no
longer sad for herself” (1 Sam. 1:18b CV). No longer does Hannah lament. She
is consoled, hope being restored to her. She now partakes of the sacrificial
meal. Early the next morning, Hannah and her husband “worshiped before Yahweh, . . . and Yahweh remembered her” (1 Sam.
1:19 CV). Hannah gives birth to a son. She names him Samuel, “for it was of Yahweh Elohim of hosts that I
have asked for him” (1 Sam. 1:20b CV).
(Return to Table of Contents)
In Hebrew, Samuel means asked
of El. The Hebrew word for asked
is sauled. Samuel is sauled of El. Yahweh views this request
(saul) as honorable. His granting of
this request results in the consolation and salvation of Hannah/Israel.
Later, when the sons of Israel request of Yahweh a king
like the nations, Yahweh views the request as dishonorable. His granting of
this request results in the discomfort and affliction of Israel under a
psychologically/spiritually sick Saul. Yahweh gives the nation the king the
sons of Israel
desire. He gives them Saul. By playing on the word “saul” in the naming of Samuel and the appointing of a king, the
inspired author makes clear the essence of the nation’s request for a king. The
nation has offended the honor of Yahweh.
In asking for a king, the sons of Israel reject the kingship of
Yahweh. In granting this dishonorable request, Yahweh graciously bears this
insult, incorporating the evil act of the sons of Israel into His elective
design, thereby producing out of their evil His good. He gives the nation up to
her disqualified mind. He gives the nation what she desires—Saul the
Benjaminite (alluding to the last episode in the Book of Judges, the abhorrent
act of the tribe of Benjamin and the defilement of all Israel).
Saul will reflect this disqualified mind, causing Israel
discomfort and affliction, though defeating the Philistines on the battlefield
under the ministry of Samuel. As Israel’s disqualified mind rejects Yahweh as
King, proving herself dissatisfied with Yahweh’s choice of Samuel as His
instrument of salvation, so also Yahweh rejects Saul as king, revealing His
dissatisfaction with the nation’s and Saul’s choice of a disqualified mind.
Samuel is Yahweh’s gracious replacement of Eli and his sons. Samuel
is a Levite, but not an Aaronite. He does not become the High Priest. Though as
a child he is associated with the Sanctuary, his ministry will not be
associated with the Tabernacle. He will serve Yahweh and Israel as a Levitical priest, a
prophet, and a judge. His ministry will represent the transition from Judgeship
to Kingship. His ministry will end the eon/age of the Judges and will encompass
the appointment of Saul as king, Saul’s failure and rejection, and the
anointing of David, Yahweh’s choice as king.
Hannah had dedicated Samuel to Yahweh for “all the days of his life” (1 Sam. 1:11 CV). After weaning him, she
declares, “I will bring him; for he must
appear before the face of Yahweh and abide there for the eon” (1 Sam. 1:22
CV). Samuel will serve before the face of Yahweh all the days of his life,
which is equivalent to the termination of the eon of the Judges. During his
ministry, serving “before the face of
Yahweh” will no longer be primarily associated with the Tabernacle. As will
be seen, the glory of Yahweh will depart from the Mosaic Tabernacle and will
not return until the completed construction of the Solomonic Temple.
When Hannah delivers Samuel to Eli at the Tabernacle in Shiloh, she explains, “For
this lad I had prayed, and Yahweh has granted to me my request that I had asked
of Him. Therefore I have given him as a loan to Yahweh. All the days that he
lives, he is one requested for Yahweh” (1 Sam. 1:27-28a CV). Hannah’s
prayer request had been acceptable in the eyes of Yahweh. Her request (saul) had been granted and blessed, in
contrast to the nation’s request (Saul), which had been granted but cursed. In
return, Hannah keeps her vow, giving Samuel in loan to Yahweh for the duration
of his life.
Hannah had asked for a son (not a king) and had requested this
son for Yahweh. A son had been requested from Yahweh for Yahweh’s service. A
son to serve Yahweh King in Yeshurun is upright in the eyes of Yahweh and a
gesture granting Yahweh the honor due Him. Hannah’s request displays her
faithfulness to Yahweh. The request soon to be asked of Yahweh by the sons of Israel
displays their unfaithfulness to Yahweh. Such a request will be tantamount to
rejecting the royal reign of Yahweh as King in Yeshurun.
(Return to Table of Contents)
Yahweh’s purpose for closing Hannah’s womb is now clear. The
sons of Israel
had done that which is evil in the eyes of Yahweh. Israel
was then delivered into the
hands of the Philistines for 40 years (Judg. 13:1 CV). The womb of Samson's mother (Manoah's wife) had been closed. Now her womb is opened, and she bears a son, Samson. He
is to begin delivering the sons of
Israel. This occurs during the 40
years of Philistine rule, under which Eli is High Priest (1 Sam. 4:18 CV). During this time, Eli
becomes too old to perform the duties of the High Priest. His sons take up his
duties, profaning the Tabernacle of Yahweh by their abominable conduct.
Samson commences his activities which are used by Yahweh
against the Philistines. Contemporaneously, Samuel, consecrated, like Samson,
as a Nazarite from his mother’s womb, begins his apprenticeship before Yahweh
in the Sanctuary at Shiloh under the tutelage
of Eli. Yahweh gives Samuel to Israel
at the request of Hannah. Samuel is Yahweh’s choice to guide Israel under Yahweh’s kingship. Samuel
will complete what Samson initiates, the deliverance of the sons of Israel
from the rule of the Philistines. However, he will accomplish this not by
physical might, but by the covenantal power of his word and prayer. Samuel
obeys the voice of Yahweh. In contrast to Hannah’s request and Yahweh’s choice,
the sons of Israel
will request a king “to judge us like all
the other nations” (1 Sam. 8:5 CV), and Yahweh will give them a man
characterizing their choice.
Thus, Samuel remains “in
the ministry to Yahweh in the presence of Eli the priest” (1 Sam. 2:11 CV),
in contrast with the sons of Eli who “were
sons of worthlessness, who did not acknowledge Yahweh . . .” (1
Sam. 2:12 CV). Eli, aware of the activities of his sons, reprimands them, but
they refuse to obey his voice. But Samuel “was
going on and growing greater in goodness both with Yahweh and with men” (1 Sam.
2:26 CV).
(Return to Table of Contents)
However, Eli is not innocent. Yahweh, accusing him, asks, “Why are you showing disrespect for My
sacrifice and for My approach present that I have determined for My habitation?
Why are you glorifying your sons more than Me, to make yourselves plump with
the first portion of every approach present by My people Israel?” (1 Sam. 2:29 CV). Judgment is issued against
Eli and his house, “I said, . . . Your
house and your father’s house shall walk about before Me for the eon. Yet now,
. . . Far be it from Me! For those glorifying Me shall I glorify, yet those
despising Me shall be dishonored. Behold the days are coming . . . when I will
hack down your seed and the seed of your father’s house, to keep them from
becoming old in your house. . . . all the increase of your house shall die by
the sword of men. And this is the sign for you that shall befall your two sons,
Hophni and Phinehas: On the same day shall both of them die” (1 Sam. 2:30-34 CV).
This is confirmed by Yahweh in His first appearance to Samuel,
who “had not yet come to know Yahweh”
(1 Sam. 3:7 CV). The writer earlier records, “In those days the word of Yahweh had become rare; there was no vision
being unfolded” (1 Samuel 3:1b CV), thus indicating a significant change is
about to occur. Eli instructs Samuel as to how to respond to Yahweh’s call. “Then Yahweh came and stood by and called
out as He had done the times before: Samuel! Samuel! And Samuel answered,
Speak, for Your servant is hearing” (1 Sam. 3:10 CV). Yahweh declares of
Eli, “I told him that I shall judge his
house for the eon for the depravity, because he knew that his sons were
dishonoring Elohim, and he did not remonstrate with them” (1 Sam. 3:13 CV).
Eli and his sons would be sentenced to death during the last days of the eon of
the Judges. Having despised Yahweh by not glorifying Him, they would now be
dishonorably removed. Samuel would occupy their place, for Samuel’s response to
Yahweh’s first call would remain true of him all the days of his life, “Your servant is hearing.”
The writer, before going on to provide an account of the
fulfillment of Yahweh’s judgment against the house of Eli, states, “As Samuel grew up, Yahweh was with him, and
He let none of all His promises fall to the earth. From Dan to Beersheba,
all Israel
realized that Samuel was authenticated as a prophet of Yahweh” (1 Sam.
3:19-20 CV). Thus, Yahweh is to be with Samuel as He had not been with any
Israelite since Moses and Joshua. He would leave no word unfulfilled which He
spoke through Samuel. The authority of Samuel is recognized and acknowledged by
all Israel
throughout the territories of the land. Yahweh is to continue to appear at
Shiloh, revealing Himself to Samuel and speaking His word for Israel through Samuel, “And the word of Samuel came to all Israel” (1 Sam. 4:1a CV).
It is during these days, the last days of the eon of the
Judges, that the Philistines convene for war against Israel. The first engagement
between the two forces is devastating for Israel. The elders decide the
defeat is due to the lack of Yahweh’s presence. The nation had not consulted
Yahweh, nor had she requested His presence associated with the Ark of the
Covenant. The sons of Eli are charged to carry up the Ark of the Covenant to
the camp of the militia.
As the Ark of the Covenant enters the midst of the camp, “all Israel shouted with a loud
shouting, so that the earth rumbled” (1 Sam. 4:5b CV). The Philistines
became fearful, concluding, “Woe to us!
Who shall rescue us from the hand of these noble elohim? These are those elohim
who smote the Egyptians with all kinds of smiting and disease! Show yourselves
steadfast and arise like men, . . . and you must fight” (1 Sam. 4:8-9
CV). Though the Philistines are fearful because of what they conceive as Israel’s
elohim (gods), they know they must fight or become the slaves of these Hebrews.
Apparently, the Philistines had heard the reports concerning
the powerful gods of Israel
which had delivered Israel
from Egyptian bondage through mighty deeds and the affliction of disease. The
Philistine attribution of that past deliverance to elohim (gods) is indicative
of Israel’s
turning from Yahweh her Elohim to the worship and service of alien elohim/gods.
This false conception of the One Living Elohim of Israel is soon to be
corrected as a result of the Philistine capture of the Ark of the Covenant.
The second and final engagement between the two armies results
in an even greater humiliation of Israel. The sons of Israel not only
endure the death of 20,000 warriors, but also the death of their most
prestigious priests, Hophni and Phinehas, and, even more devastating, the loss
of the most holy Ark of the Covenant. Upon hearing of the capture of the Ark of
the Covenant and the death of his two sons, Eli falls off his judgment seat
and, breaking his neck, dies.
Eli had lived into his 98th year and had become blind. His
blindness is typical of the nation as a whole. Samson’s blindness had led to
his covenantal sight, leading to obedient performance of the task Yahweh had
destined for him. Eli’s blindness ends in his death, typologically representing
the continued blindness of Israel
and her covenantal death at the conclusion of the eon of the kings, the eon
about to be entered. Samson’s blindness leading to covenantal sight and obedient
performance of the task destined by Yahweh for Israel will have to wait for its
future typological fulfillment by the Israel of Yahweh, the Abelite, faithful
remnant under the authority and rule of the son of David, the son of Yahweh,
the Davidic King through Whom Yahweh would resume His face-to-face Kingship in
Yeshurun.
(Return to Table of Contents)
About to give birth, Eli’s daughter-in-law, the wife of
Phinehas, hearing of the loss of the Ark of the Covenant and the death of her
father-in-law and husband, gives birth to a son, naming him Ichabod, meaning the glory has departed from Israel. Nearing her own death
through childbearing, she realizes that the loss of the holy ark signifies the
departure of the glory of Yahweh from the midst of His people: “As she was now about to die, the woman
standing by over her said, do not fear, for you have borne a son. But she did
not respond and did not set her heart on it. Yet she called the lad Ichabod,
meaning, The glory has departed from Israel, because of the coffer [ark] of Elohim being taken and because of the
death of her husband’s father and her husband. So she said, The glory has
departed from Israel,
for the coffer of Elohim was taken” (1 Sam. 4:20-22 CV).
The writer in recording the deaths of Eli and his
daughter-in-law significantly mentions the loss of the Ark of the Covenant
first. He also ends the account with a reference to the loss of the ark. This
loss marks a momentous change in the covenantal history of Israel, foreshadowing the fateful transition
into the era of the kings.
This is highlighted by the writer in his explanation of the
response of Eli’s daughter-in-law. The glory has departed from Israel, first,
because the Ark of the Covenant has been taken; second, because of the death of
her father-in-law Eli, High Priest over the Aaronic Priesthood; and finally,
because of the death of her husband. The Mosaic order of rule and government
had already been abandoned by Israel
through cultic and moral contamination. The nation has now forfeited the
covenantal right to Yahweh’s glory in her midst, which had been a privilege
given to her alone among the nations.
Though His glory is removed, Yahweh does not abandon His
people. He graciously gives them Samuel. The function of the Tabernacle as the
central and only sanctuary (Deut. 12:13-14; Josh. 9:27) in which the glory of
Yahweh dwelt in the midst of His people is terminated. In her heart, Israel
has already rejected Yahweh as her King. The nation has failed to implement the
Mosaic order (see Deut. 12:19; Num. 18:21-24). Yahweh proceeds to adapt the
system to the current reality. Samuel will provide a transition into the
modified mode of rule and order. Yahweh will graciously elect to tolerate
activities which, under the Mosaic order, had been unacceptable.
Thus, Samuel will offer sacrifices at a variety of places
other than the Sanctuary, and Israel
will worship at various places. The system of worship centered around and
associated with the Tabernacle will no longer dominate Israelite culture. It
will continue to exist, but on the periphery of Israelite life. The rule and
service of the High Priesthood (the Aaronic Priesthood) and Levitical Priesthood
will become subordinate to the rule of the king. Distribution of the priestly
rights (tithes, land grants, victuals, payments, etc.) would now depend on the
supervision of the king and his administration. The order dictated by the
Mosaic Law had become compromised. It would now be modified to accommodate
monarchy and would be conditionally applied within the altered cultic, social,
political, economic, and judicial structures.
In contrast to Hannah the mother of Samuel, the
daughter-in-law of Eli, upon hearing that she has given birth to a son, does
not rejoice. Her heart cannot be consoled. The birth of Samuel signifies the
deliverance of Israel; the
birth of Ichabod signifies the depravation of Israel. The birth of Samuel
foreshadows the temporary covenantal health of Israel;
the birth of Ichabod foreshadows the long-term covenantal sickness of Israel.
Eli’s daughter-in-law perceives clearly the significance of the present event. It
appears she also is an innocent victim of the depravity of her husband, her
brother-in-law, and her people. She mournfully grieves the loss of the Ark of
the Covenant, recognizing the great evil this event would unleash upon the
nation.
(Return to Table of Contents)
Although the glory of Yahweh departs from Israel, the presence of the Ark of
the Covenant among the Philistines results in much evil against this enemy of Yahweh
and His people. The ark is taken to the city of Ashdod where it is placed in the house of the
Philistine god, Dagon. In the morning, the Ashdodites discover the image of
Dagon lying on its face before the ark of Yahweh. The image is restored to its place.
The next morning, the image of Dagon is discovered prostrated before the ark of
Yahweh, its head and hands severed from its body. The Ashdodites were also
smitten with piles. The men of Ashdod conclude, “The coffer of Israel’s Elohim should not remain
with us; for His hand is harsh against us and against Dagon, our elohim” (1
Sam. 5:7 CV).
Earlier, the Philistines had referred to the elohim, the gods
of Israel.
Now they recognize the One Living Elohim of Israel. His (singular) hand is “harsh against us.” Dagon is no match
for Yahweh Elohim of Israel. The Philistines cannot boast in their victory over
Israel.
Yahweh has delivered His people into the hands of the Philistines. The victory
can no longer be attributed to Dagon, for their god has been seen and perceived
as inferior to Yahweh Elohim of Israel. Thus, the Philistines begin to fear
Yahweh the Elohim of Israel, Yahweh of hosts (see 1 Sam. 6:6, 20). This title
is first used in the Book of Samuel. It indicates that Yahweh the Elohim of
Israel is also the Elohim of the hosts in both the celestial and terrestrial
realms. He is the Elohim over all nations.
The ark of Yahweh remains in the midst of the Philistines
seven months, during which time Yahweh plagues them with evil. Finally, the
priests, diviners, and sacred scribes advise the Philistines, “You must make images of your piles and
images of the mice which bring the land down to ruin. Thus you will give glory
to Israel’s
Elohim; perhaps He may lighten His hand from upon you and from upon your elohim
and from upon your land. Why should you harden your heart, just as the
Egyptians and Pharaoh had hardened their heart? Was it not when He dealt
severely with them that they sent them away, and they departed?” (1 Sam.
6:5-6 CV). The Philistines devise a scheme to return the ark to Israel.
This scheme will determine whether the evil that comes upon them is the work of
Yahweh Elohim of Israel or merely a work of chance. The test establishes the
evil as coming from the hand of Yahweh Elohim of Israel. The Philistines give
glory to Yahweh, Israel’s
Elohim, while the glory of Yahweh departs from Israel. Yahweh begins to distance
Himself from His people, though He does not abandon them.
The return of the ark to Israel is due to the operation of
Yahweh among the Philistines. It is Yahweh who directs the cows to Bethshemesh.
The people of Bethshemesh rejoice at the sight of the returning ark. They split
the wood of the cart and offer up the cows as an ascent offering, the Ark of
the Covenant being placed upon the stone beside which the cows drawing the ark
had stopped. The Levites had removed the ark from the cart and administered the
sacrifice before the presence of Yahweh represented by the Ark of the Covenant.
The Tabernacle would no longer have the prominence authorized by the Mosaic Law.
This would also be true of the Ark of the Covenant.
As the ark had brought evil upon the Philistines, so it brings
evil upon the sons of Jeconiah. Seventy of these priests, looking upon, staring
at, the ark in such a manner as to treat it as a common object, rather than as
the holy object of Yahweh’s holy presence, are slain by Yahweh. The priests had
stood before the ark of Yahweh’s presence without the proper fear and regard
for Yahweh’s presence. Each man’s eyes had scanned the holy ark through the
lens of a covenantal heart turned to stone. These unholy priests had audaciously
thought they could stand before the ark of Yahweh’s presence with unprostrated
hearts. Disregarding Yahweh’s holiness, distinguishing themselves, on the basis
of their holy lineage, as superior to the uncircumcised and unholy Philistines,
these Levitical priests conceived themselves as immune from Yahweh’s castigation
of those inappropriately associated with the holy ark of Israel (1 Sam.
6:19-21).
The men of Bethshemesh, responding to this destructive
manifestation of Yahweh’s holy presence against even His own holy priests,
trembling, ask rhetorically, “Who is able
to stand before Yahweh, this holy Elohim?” (1 Sam. 6:20a CV). They then
seriously ask, “And to whom shall the
coffer [ark] of Yahweh go up from
us?” (1 Sam. 6:20b CV). The ark represents the holy presence of Yahweh. It
is a dangerous thing for this ark to remain in the midst of an unholy, unworthy
covenantal people. Israel
must be taught to remember Yahweh’s holiness and to remember her obligation to
keep His law, to obey His voice in all things and to remember the consequences
associated with failure to do so.
The ark is then taken by the men of Kirjath-jearim who bring
it to the house of the priest Abinadab. His son Eleazar is hallowed to take
charge of the ark of Yahweh. The ark is meant to reside in the Tabernacle
within the holy of holies. But the Sanctuary had been desecrated by the
abominable conduct of the sons of Eli. Thus, the Tabernacle is not to function
as it had been intended to function according to the Mosaic instruction (Deut.
12:4-14). The covenant had been broken once again. The glory of Yahweh had been
withdrawn. The tolerance of Yahweh is now to be displayed throughout the era of
Saul and David. Not until the construction of the Temple by Solomon does the glory of Yahweh
return.
(Return to Table of Contents)
The glory of Yahweh has departed. The Ark of the Covenant is
not returned to the Sanctuary at Shiloh. The
writer notes, “It came to be, from the
day the coffer [ark] had its seat at
Kirjath-jearim, after many days had passed, that they amounted to twenty years;
and all the house of Israel were plaintive after Yahweh” (1 Sam. 7:2 CV). Twenty
years pass from the time the ark is moved to Kirjath-jearim. During this time,
the house of Israel
mourns sorrowfully after Yahweh. Under the instructional ministry and judgeship
of Samuel, the people lament the consequences of their faithlessness. The
Tabernacle is eventually removed from Shiloh
and placed in Nob (1 Sam. 21:1-6). A turning point has been reached. The
ministry of Samuel has been effective. The people have been properly prepared
for Yahweh’s mercy.
The people, as a result of their 20-year earnest solicitations
after Yahweh, finally gain Yahweh’s attentive assent. Yahweh turns His face
back to His people. He instructs Samuel, who says, “If it is with all your heart that you are returning to Yahweh, then
put away the foreign elohim and the Ashtaroth from your midst and prepare your heart
for Yahweh and serve Him, Him alone. Then He shall rescue you from the hand of
the Philistines” (1 Sam. 7:3 CV). For 20 years Samuel had been working on
the hearts of his people. His efforts had not been in vain. The people must now
outwardly manifest the inward change that had been developing over this 20-year
period. Yahweh is now prepared to deliver them from the Philistines. Samuel
calls for them to put away the foreign elohim in their midst and prepare their
hearts to serve only Yahweh. The nation obeys, “And the sons of Israel
put away the Baalim and the Ashtaroth and served Yahweh, Him alone” (1 Sam.
7:4 CV).
The time for turning the tables has arrived. Samuel convenes
all Israel
at Mizpah. There, he prays to Yahweh on their behalf. There, they confess they
have sinned against Yahweh. There, Samuel judges the sons of Israel. As the Philistines march
against Israel,
Samuel offers up an ascent sacrifice to Yahweh. He cries out to Yahweh on
behalf of the nation. Yahweh answers him.
As Samuel is offering up the sacrifice, the Philistine’s
militia approaches the camp at Mizpah. The Philistines draw close for battle. But
Yahweh arises on behalf of His people. He “thundered
with a loud thunderclap over the Philistines on that day and discomfited them,
so that they were struck down before Israel” (1 Sam. 7:10b CV). Yahweh
acts on His people’s behalf, destroying the Philistine militia by directing the
elements of nature against them. The prayer and sacrificial ministry of Samuel
awakens Yahweh to the deliverance of His people. Victory is achieved, not by
might, numbers, or sophisticated weapons, but by the mighty intervention of
Yahweh, the Living Elohim of Israel.
Obedience to and trust in Yahweh alone assures Israel
victory over her enemies, in spite of her conventional disadvantages. How slow Israel
had been and would be in remembering this truth. Covenantal obedience and trust
guarantees the victorious intervention of Yahweh on behalf of His covenantal
partner. Yahweh has bound Himself by covenantal contract to act on Israel’s behalf if the sons of Israel remain faithful to their
covenantal agreement.
The extent of this present victorious intervention by Yahweh
is recorded as follows: “Thus the
Philistines were made submissive, and they did not come anymore into Israel’s
territory; for the hand of Yahweh was on the Philistines all the days of
Samuel. The cities between Ekron and Gath, that
the Philistines had taken from Israel,
returned to Israel; and Israel
reclaimed their territory from the hand of the Philistines. And then was peace
between Israel
and the Amorite” (1 Sam. 7:13-14 CV). This condition prevails during the
days of Samuel’s sole judgeship. It would terminate at the installation of Saul
as king. This is another indication that the request for a king like the
nations is an act of unfaithfulness, a lack of trust in Yahweh as King.
Samuel judges Israel
all the days of his life (1 Sam. 7:15). But only during his sole judgeship
prior to the installation of Saul as king are the Philistine submissive and the
Amorite at peace with Israel.
The Tabernacle, no longer functioning as the one central Sanctuary at which
Israel is to worship Yahweh through sacrificial offerings, is overshadowed by
the legal and priestly ministries of Samuel at Ramah, at Bethel, Gilgal, and
Mizpah, which become “holy places” (1
Sam. 7:16). Samuel establishes a circuit between these holy places at which he
renders legal judgments and priestly service.
Sacrifices are also offered at various high places in the
land, indicating Yahweh’s tolerant indulgence of such places prohibited by
Mosaic legislation. The intended model, being altered by Israel’s weakness, is now tolerated
by Yahweh in accord with His mercy and compassion. This tolerance would last
until the dedication of the Solomonic Temple. Disobedience after the dedication
of the Temple
and the return of the glory of Yahweh would lead to national judgment resulting
in removal from the land. That Yahweh temporarily accepts this alteration is
affirmed when the writer notes, “Then his
[Samuel’s] return would be to Ramah,
for there was his house; there he would judge Israel, and there he built an altar
to Yahweh” (1 Sam. 7:17 CV).
(Return to Table of Contents)
In Samuel’s old age, he appoints his sons as judges. He
assigns them to Beer-sheba. However, his sons do not walk in his ways: “they stretched their hands out after gain,
took bribes, and turned right judgment aside” (1 Sam. 8:3 CV). The elders
of Israel
exploit the situation, complaining to Samuel,
“Behold, you are old, and your sons do not walk in your ways. Now do appoint
for us a king, to judge us like all the other nations” (1 Sam. 8:5 CV). The
elders do not request Samuel to seek out Yahweh’s solution. The sinful
activities of Samuel’s sons are merely an excuse to seek a king to judge the
nation in imitation of the nations around them.
The matter is “displeasing
in the eyes of Samuel” (1 Sam. 8:6 CV). The “eyes of Samuel” is equivalent to the eyes of Yahweh. Samuel has
continually acted in accord with what is right in the eyes of Yahweh. His
faithfulness recognizes immediately the unfaithfulness of the request. He prays
to Yahweh Who answers, “Hearken to the
voice of the people, to all that they are saying to you; for it is not you they
have rejected; it is Me Whom they have rejected from being King over them”
(1 Sam. 8:7 CV).
The request of the elders amounts to a rejection of Yahweh as
King in Yeshurun. Yahweh declares the nation has been characteristically
disobedient from the very first day He brought them up from Egypt. He testifies, “they have forsaken Me and have served other
elohim, so also they are doing to you” (1 Sam. 8:8b CV). The request
for a king like the nations is equivalent to the worship and service of foreign
elohim. Whereas Israel
is to worship and serve Yahweh alone, she is now adding to His worship and
service the worship and service of foreign kings, as she had previously added
to the worship and service of Yahweh the worship and service of foreign gods.
He commands Samuel to hearken to their request. However, in
doing so, Samuel is to testify concerning the rights of such a king. Samuel
warns the people of the bondage they will incur under the rule of such a king:
he will draft their sons and daughters for all manner of royal service; he will
appoint officers and ministers of state; he will select some to plan and reap
royal harvests; he will conscript workers to forge implements of war; he will
assign their daughters to serve as cooks and bakers; he will confiscate their
fields, vineyards, and groves and give them to his courtiers; he will take a
tenth of their flock, and, as a result, they will become his slaves (1 Sam.
8:11-17). Samuel then concludes, “You
will cry out on that day because of your king whom you have chosen for yourselves;
yet Yahweh shall not answer you on that day” (1 Sam. 8:18 CV).
He makes it clear that the choice of a king like the nations
is not Yahweh’s choice, but their own. This choice is not right in the eyes of
Yahweh. They are choosing what is right in their own eyes. The ultimate
consequence of this choice is revealed in advance: (1) They will become slaves
of the king; (2) they will cry out for deliverance from this king, but
Yahweh shall close His ears as they have closed their ears to Yahweh’s voice in
this matter of requesting a king.
In spite of this calamitous prophetic analysis, the people
refuse to hearken to the voice of Samuel. They respond, “No, for there should be a king over us, that we too would become like
all the other nations. Our king will judge us and go forth before us and fight
our battles” (1 Sam. 8:19b-20 CV). Clearly, the people reject Yahweh as
Judge and King. How quickly they forget Yahweh their King thundering against
the Philistines as He leads His warriors into battle.
The prayer of Samuel and the thundering elements under the
control of Yahweh are not satisfactory for Israel. She would rather be led by
a finite and flawed human king after the likeness of the nations. She rejects
the security and success guaranteed by Yahweh in exchange for the insecurity
and failure guaranteed under a king like the nations. She rejects the voice and
testimony of Yahweh in exchange for the voice and testimony of the nations
around her. Yahweh gives Israel
the desire of her heart. He gives her up to her disqualified mind, though He
does not give her up covenantally. He refuses to abandon her for the sake of
His great name and the elective purpose associated with that name. He orders
Samuel to “Hearken to their voice, and
give them a king to reign for them” (1 Sam. 8:22 CV).
Yahweh’s kingship is rejected. The Kingdom of Yahweh
is officially abandoned, lost. In its place is the Saulite kingdom. This is the
key to understanding the proclamation of John the Baptist and Jesus: “Repent! for near is the kingdom of the
heavens!” (Matt. 3:2 CV); “Jesus came
into Galilee, heralding the evangel of the kingdom of God, saying that
‘Fulfilled is the era, and near is the kingdom of God! Repent, and believe in
the evangel!” (Mk. 1:14-15 CV).
The Kingdom
of Yahweh is abandoned
when the nation requests a king like the nations. John the Baptist and Jesus
announce the need to repent of the sin committed by the nation in asking for a
king like the nations. Jesus is the son of Yahweh, the son of David Who will
ascend the throne of David in order to defeat Yahweh’s enemies (those who seek
to worship and serve a foreign king, and serve a king like the nations) and
restore the kingship to Yahweh on behalf of the faithful remnant, the Israel of
Yahweh (those who seek to worship and serve Yahweh alone, those who seek first
the Kingdom of God, Matt. 6:33 KJV).
(Return to Table of Contents)
Having granted the nation the desire of her heart, Yahweh
selects a man bearing the attributes of a foreign king. The sons of Israel
asked (Heb. = sauled) for a king like
the nations. Yahweh gives them the king they ask for, Saul the Benjaminite. Saul’s
qualifications consist of his handsomeness and his physical size. Saul is
described as “a choice youth and good
looking; there was no man of the sons of Israel better looking than he; from
his shoulders upward he was taller than any of the people” (1 Sam. 9:2 CV).
Israel,
like the nations around her, gives much credence to outward appearance. Whereas
Yahweh sees into the heart, the nations and the sons of Israel see the outward appearance,
admiring and exalting facial handsomeness and great physical stature. Saul
suits such an objective taste. He will be a king like the nations. Yahweh
selects a man after Israel’s
heart. Saul is that man. He is not Yahweh’s choice. He is Israel’s choice. Yahweh will elect
a man after His own heart.
The selection of Saul is in accord with Israel’s standard and expectation. She
asks for a king like the nations, Yahweh gives her a handsome man of gigantic
physical proportion. He gives her a Benjaminite from the city of Gibeah, the very tribe and
city guilty of gross immorality and lawlessness resulting in civil war. First,
He gives Israel
her choice: a king like the nations. Later, He will give Israel His choice: a king after His
own heart.
Saul is anointed king by Samuel. He pours oil on his head and
kisses him saying, “Has not Yahweh
anointed you as governor over His people, over
Israel?” (1 Sam. 10:1a CV). Saul
is the first king to be made a christ
(an anointed one). However, being the choice of Israel, not Yahweh, Saul is also
the first king to be made a type of antichrist. He is anointed king over Israel
in opposition to the ideal intention of Yahweh’s covenant. He fulfills the
desire of the nation whose heart is set on a king like the nations, resulting
in the nation’s rejection of Yahweh as her King. This attitude is antichrist.
As anointed king, Yahweh also pours out His spirit upon Saul
who prophesies in the midst of a group of prophets. The people, hearing Saul
prophesy in the midst of the prophets, recognize and acknowledge this change in
outward appearance, giving Saul even more credence as a suitable and acceptable
king in the eyes of the nation. Elohim transforms his heart into another man,
equipping him with the necessary power to rule. All Saul now needs in order to
succeed is obedience to Yahweh’s voice. He has been anointed with oil, anointed
with the spirit of Yahweh, and supplied with the power of a changed heart to
become another man, a man empowered to rule successfully.
Yahweh, however, has selected Saul precisely because he is a
man after the heart of the nations. He possesses a tragic flaw referred to by
the Greeks as hubris, excessive
pride, insolence, or arrogance resulting from too much prosperity from the
gods. The very favor of Yahweh bestowed on Saul, which should have been a
blessing, is turned into a curse by Saul’s development of excessive pride and
arrogance causing insolent disobedience to Yahweh’s voice.
Saul, at first, is a king like the nations only in outward
appearance. He is handsome and taller than any other man in Israel. This impresses Israel.
But in temperament and character, Saul is not suited for kingship. Therefore,
Yahweh endows him with His spirit, transforming him into another man. Saul had
been a timid man, as demonstrated when he had been chosen by lot. He had been
hiding. He trembled at the thought of being king. He had been a weak man.
Yahweh favors him by gifting him with His spirit. Saul is “transformed into another man” (1 Sam.
10:6 CV). At first, he is confused and fearful. He hides, seeking to avoid
kingship. But once found, seized by the sons of Israel and made king, Saul begins
to change. Yahweh’s favor has endowed him with power and strength to act as a
king.
Saul will act as a king, a king like the nations. This is
foreshadowed in the use of the lot to select him. Samuel had said to Israel,
“You have today rejected your Elohim”
(1 Sam. 10:19a CV). He then proceeds to select the appropriate man by the use
of the lot. In the Hebrew Scriptures, there are only two other passages
depicting the use of the lot in relation to an individual man. In both cases
the lot is used to single out some kind of covenantal transgression. In Joshua,
chapter 7, Joshua uses the lot to uncover the transgression of Achan who had
stolen some of the devoted things of Jericho.
In 1 Samuel, chapter 14, Saul’s evil oath leads to the use of the lot to
discover Jonathan’s innocent transgression of the oath. In the end, it is Saul
who is revealed to be the real transgressor against Yahweh and His people.
Thus, the use of the lot to select Saul as king in the
presence of the people is Yahweh’s means to point out the covenantal
transgression of Israel
in requesting a king like the nations. He gives them a king after their own
hearts. He gives them a king who acts like the kings of the nations. Samuel ironically
declares, “Do you see whom Yahweh has
chosen? Indeed, there is no one like him among all the people” (1 Sam.
10:24a CV). The people respond by shouting as one man, “Long live the king!” (1 Sam. 10:24b).
Long live the king of their choice, Saul, a king like the
nations. They choose to worship and serve Saul, preferring Saul to Yahweh. But
Saul and his dynasty will not live long. Yahweh, the True King, however, will
live long! The anointed nation speaks prophetically. Though Israel is Yahweh’s anointed nation,
she acts as antichrist, anti-anointed. Yahweh gives her up to her antichrist ways
by giving her up to her antichrist king, but He will not abandon His people! Saul
and his dynasty will be rejected in favor of the man after Yahweh’s own heart,
the true anointed one of Yahweh, David and the ultimate son of his dynasty.
Under the rule of Samuel, the Philistines were made
submissive, no longer coming into the territory
of Israel, and there was peace between
Israel
and the Amorite. This condition changes with the anointing of Saul as king. When
Samuel summons the people to Yahweh at Mizpah, he declares, “Yet you have today rejected your Elohim Who
has been bringing salvation to you from all your evils and your distresses”
(1 Sam. 10:19a CV). At this convening of the people, Yahweh, by lot, selects
Saul as the king they requested, “Now
Samuel said to all the people, Do you see whom Yahweh has chosen? Indeed, there
is no one like him among all the people. At that all the people shouted,
saying, Long live the king!” (1 Sam. 10:24 CV).
After Samuel reminds the people about the customary rights of
the kingship, writing these in a scroll, he places the scroll before Yahweh,
and dismisses the people. These “customary
rights of kingship” (1 Sam. 8:11 CV) are to be distinguished from the “rights of the king” listed in
Deuteronomy 17:14-20. The customary rights of the king describe the
prerogatives of a despotic king, a king like the nations. The rights of
kingship listed in Deuteronomy 17:14-20 regulate the attitude of the
terrestrial king over Israel,
restricting him from operating in accord with the customary rights practiced by
the kings of the nations. The “rights of
kingship” are the regulations provided by Moses in Deuteronomy 17:14-20. Kingship
in Israel
is to be modified by Yahweh’s restrictions hindering all excesses of despotic
kingship.
After Samuel dismisses the people, a group of sons of
worthlessness refuse to submit to Saul’s kingship, signaling trouble at the
very outset of Saul’s kingship. This threat is followed in the text by an act
of aggression at the hand of Nahash, king of the Ammonites. Saul, being
prospered by the spirit of Yahweh, defeats the Ammonites in battle, terminating
the aggression. The people, impressed with such success, call for the death of
the rebellious sons of worthlessness. Saul, however, wisely counsels, “No man shall be put to death on this day!
For today Yahweh has given a victory in Israel” (1 Sam. 11:13 CV).
Samuel, calling for a renewal of the kingship, gathers the
people at Gilgal where Saul is confirmed as king before Yahweh. Samuel reminds
the people that he has hearkened to their request for a king. He reminds them
to “give thought and see that your evil
deed which you have done, is too great in the eyes of Yahweh, when you
requested a king for yourselves” (1 Sam. 12:17b CV). Thus, it is clearly
the intent of the text to affirm as evil the request for a king. This is
supported by the response of the people, “Pray
about your servants to Yahweh your Elohim that we must not die, for we have
added to all our sins the evil deed of requesting a king for ourselves” (1
Sam. 12:19 CV). In Israel’s
heart, Yahweh is no longer King in Yeshurun. Samuel’s rule is over, though he
continues to judge Israel
in moral and cultic matters.
(Return to Table of Contents)
The Philistines now prepare to enter the territory
of Israel, and the peace between Israel
and the Amorites is on the verge of being broken. Saul is king and will be used
by Yahweh to defeat the resurrecting enemies of Israel. Samuel declares, “Do not fear! You yourselves have done all
this evil; only do not withdraw from following Yahweh; rather you must serve
Yahweh with all your heart . . . For the sake of His great Name, Yahweh shall
not abandon His people; for Yahweh is disposed to make you His people” (1
Sam. 12:20-22 CV).
Though Israel
has sinned in requesting a king, rejecting the kingship of Yahweh, He will not abandon
His people. Samuel will continue to pray for the people and direct them in the
good and upright way (1 Sam. 12:23). Yahweh will prosper their king and bless
the nation if she serves Him faithfully with all her heart. However, if they “do evil, yea evil, both you and your king
shall be swept away” (1 Sam. 12:25 CV). Yahweh has given the nation up to
her disqualified mind, yielding to her request for a king like the nations, but
He has promised to bless them if they obey His voice and worship and serve Him
alone. Both Saul and the nation will fail in spite of the favorable gifts and
prosperity coming from Yahweh.
Saul, the anointed one, the Christ of Yahweh, will manifest
the true color of his heart and mind, becoming in his disobedience an antichrist.
Though equipped by Yahweh to succeed as the anointed king, Saul turns against
Yahweh’s instruction and, later, against Yahweh’s election of David as His
personal choice for the role of anointed king (Yahweh’s Christ). Saul neglects
his access to the spirit of Yahweh, thus quenching Yahweh’s spirit while
becoming enslaved to his own warped, debilitated spirit. In order to rightly
understand the spirit of antichrist in the Greek Scriptures, one must read
closely the accounts of Saul in the Hebrew Scriptures.
(Return to Table of Contents)
Saul’s first victory over the Philistines is revealing. In
contrast to Samuel’s victory over the Philistines recorded in chapter 7, Saul’s
victory is ominous. It sets the tone for the entire kingship of Saul. Jonathan,
his son, commanding 1,000 warriors, smites a garrison of the Philistines at
Geba. At the head of 2,000 warriors, Saul smites another Philistine garrison. The
anger of the Philistines is aroused. They gather to make war with Israel.
The text describes their implements of war as consisting of “three thousand chariots and 6,000 horsemen,
and soldiers as numerous as the sand on the seashore” (1 Sam. 13:5b CV).
This display of power installs fear in the people of Israel.
They proceed to hide in caves, in holes, in crags, in tunnels, and in cisterns.
Saul remains at Gilgal, and his militia of 2,000 warriors are “trembling behind him” (1 Sam. 13:7b
CV). He is awaiting the arrival of Samuel who had set the appointed time of his
arrival at seven days. On the seventh day, Samuel had not yet arrived. The
militia becomes disheartened. Saul fears he is losing sway over his army. His
troops are on the verge of scattering. Waiting no longer for Samuel, Saul takes
it upon himself to offer the ascent and the peace offerings. He had no sooner
completed the ascent offering, when Samuel arrives.
Samuel rebukes Saul, “What
have you done?” (1 Sam. 13:11a CV). Saul explains he feared the attack of
the Philistines would occur before he had “beseeched
the face of Yahweh” (1 Sam. 13:12b CV). Saul as king had no right to take
upon himself the charge of the priest Samuel. His fear overcame his trust in
Yahweh and Samuel, Yahweh’s prophet/priest.
Samuel replies, “You
acted unwisely! O that you had observed the instruction of Yahweh your Elohim
that He enjoined on you! Then Yahweh would now have established your dynasty
over Israel
for the eon. Yet now your dynasty shall not be confirmed. Yahweh has sought out
for Himself a man in accord with His own heart; and Yahweh shall commission him
as governor over His people, for you have not observed what Yahweh enjoined on
you” (1 Sam. 13:13-14 CV). Saul is weighed in the balances and found
wanting. His heart is not right with Yahweh. His actions reveal his faithless heart.
His trust in Yahweh comes up short. He allows his fears to overrule his faith
in Yahweh’s faithfulness.
Thus, he arrogantly exalts his kingship, believing the people
and the kingdom are his. His concern for the people is assumed greater than the
concern of Yahweh Who had appointed him king. He had acted unwisely. He had
acted after the likeness of the kings of the nations. He had acted as a foreign
king and, thus, had been responsible for the scattering of the majority of his
militia. Yahweh rejects him and his dynasty.
In spite of being the choice of a disobedient and faithless
people, Yahweh had equipped Saul with the means to reign successfully. Although
outwardly appearing to be a suitable king, Yahweh’s internal gaze detected the
weakness of Saul’s heart. Saul is not a wicked or evil man. He is merely a weak
man, a flawed man. The very means given him by Yahweh to succeed feed his
pride, producing his personal hubris.
His hubris is not predetermined by
Yahweh. It is the product of Saul’s character, Saul’s personal choices.
Yahweh, however, gazing into his heart, understands his
weakness. He chooses Saul specifically because of his weakness. It is this
weakness that makes him the very candidate desired by the people. They had
requested a king like the nations. Yahweh had given them precisely that.
However, in spite of his weakness, if Saul would have remained
faithful, if he would have subjected his heart to what his mind understood to
be the truth, Yahweh would have established his dynasty for the eon, that is,
the age of the Kings. For Jonathan, son of Saul, heir to Saul’s dynasty, is a
man after Yahweh’s heart. It is through Jonathan’s faithfulness to Yahweh that
the overwhelmingly powerful Philistine war-machine is defeated.
Saul instills fear and faithlessness. Jonathan instills
courage and faithfulness. While Saul is encamped in Gibeah with his remaining 600
warriors, Jonathan and his armor-bearer are approaching a garrison of
Philistines. While Saul is encamped with the priests of the lineage of Eli
(Samuel having gone his own way and these priests having been rejected by
Yahweh), Jonathan is declaring to his armor-bearer, “Do come, let us cross over to the detachment of those uncircumcised. Perhaps
Yahweh shall act for us, for there is not restraint to Yahweh to save by many
or by a few” (1 Sam. 14:6 CV).
Jonathan trusts in Yahweh the Elohim of Israel, the Elohim of
the covenant. He refers to the Philistines as “uncircumcised,” alluding to Yahweh’s covenant with Israel.
The sign of the covenant is circumcision. The Philistines have no access to
Yahweh’s intervention on their behalf. Only the sons of Israel, the circumcised ones, have
a covenant relationship with Yahweh, obligating Yahweh to come to their rescue.
Jonathan is committed to worship and serve only Yahweh. He
trusts Yahweh to be faithful to the word of His covenant. Later, he will reveal
how committed he is to only Yahweh his King, his sovereign, when he disobeys
his father the king in order to remain, first and foremost, faithful to Yahweh.
He will neither worship and serve foreign gods, nor foreign kings, as his
father, king Saul, has already done.
Jonathan is one of the greatest heroes of the Hebrew
Scriptures. He is to be ranked with Abraham, Joseph, Moses, Joshua, David, and
Daniel. There is no stronger bond between two men in the Hebrew and Greek
Scriptures than that between Jonathan and David. What a testimony to and model
of the righteousness of the principle represented by the words I am my brother’s keeper. The bond
binding the hearts of Jonathan and David is each man’s total commitment to the
worship and service of Yahweh alone.
Amazingly, Jonathan’s attitude is matched by his armor-bearer:
“Do all, whatever is in your heart, what
you intend to do! For I am with you; my heart is like your heart!” (1 Sam.
14:7 CV). There is a faithful remnant in Israel! Such men and women are rare
and precious! Oh, that there were more of such men and women in our time! Oh,
how blessed the day when all humanity shall consist of such men and women!
As a result of the faithfulness of Jonathan and his
armor-bearer, Yahweh arises on behalf of Israel. Jonathan and his
armor-bearer smite 20 Philistine warriors. This causes trembling in the
Philistine camp. Earlier, under Saul, there was trembling in the Israelite
camp. Now that Yahweh has come forth to deliver Israel, under Jonathan trembling
spreads like a plague throughout the military forces of the Philistines.
The text states further, “The
earth was disturbed, and it became a trembling from Elohim” (1 Sam.
14:15b CV), reflecting the similar activity of Yahweh manifested under Samuel. Yahweh’s
arousal is not due to the activity of Saul, but rather to the activity of his
son Jonathan. The text describes this sudden reversal in favor of Israel as follows: “And those Hebrews who had been with the Philistines . . . turned back;
they too came to be with Israel,
with Saul and Jonathan. When all the men of Israel, who were hiding themselves
in the hill country of Ephraim, heard that the Philistines had fled, then they
too followed hard after them in the fighting. Thus, Yahweh saved Israel
on that day” (1 Sam. 14:21-23a CV).
Saul is depicted in the text as antichrist. As a result of
this turn of events, Saul “erred in a
great error on that day, when Saul invoked the people, saying, Cursed be the
man who eats nourishment before the evening, before I am avenged on my enemies”
(1 Sam. 14:24 CV). He issues an oath revealing his hubris, his excessive and unwarranted arrogance. He is concerned
not with Yahweh’s glory, but with his own glory. It is he who is to be avenged
of his enemies.
On behalf of his cause, the warriors are not to nourish
themselves with any kind of food for the remainder of the day. This rash,
selfish oath becomes a threat to faithful Jonathan, the one who obeys from an
anointed (christ, messiah) heart, the initiator of the turn of events. Not
having heard the oath of his father, Jonathan partakes of some honey dripping
from a honeycomb, thus, coming under the curse of his father’s oath.
Upon learning of the oath, Jonathan announces, “My father has brought trouble on the land. See
now how my eyes had lit up when I tasted a little of this honey. How much more
so the soldiers; O that they would have eaten, yea eaten today of the loot of
their enemies when they found it! For now the smiting among the Philistines
would have been greater” (1 Sam. 14:29-30 CV). In these words is reflected
the judgment of Yahweh. Saul’s actions have consistently hindered the work of
Yahweh on behalf of His people.
When Saul discovers the act of Jonathan, he issues his
judgment, “You shall surely die, yea die
today” (1 Sam. 14:44b CV). But the troops intervene on Jonathan’s behalf,
questioning the anointed king of Yahweh, “Should
Jonathan die today who has brought this great victory to Israel? Far be it, as Yahweh lives,
that even a hair from his head should fall to the earth, for he has acted with
Elohim this day” (1 Sam. 14:45a CV). Thus, the militia ransoms Jonathan,
judging the action of the king as antichrist, as against the will and intention
of Yahweh Elohim as uncontrovertibly evidenced by the actual events of Yahweh’s
activity. Saul himself cannot fail to recognize, in the face of such evidence,
that it is not Jonathan who has sinned, but he himself. Through his arbitrary and
despotic command, he had brought guilt and an unnecessary burden. Saul is,
thus, again depicted by the writer of the text as antichrist. Though he is the
anointed of Yahweh, he is Israel’s
sinful choice, the product of “the evil
deed of requesting a king for ourselves” (1 Sam. 12:19b CV).
In all this, Jonathan remains righteous, faithfully honoring
Yahweh and Yahweh’s Law. He is characterized by the text as being the authentic
anointed one (christ) of Yahweh, for Yahweh sees into the heart as well as upon
the outward appearance. Jonathan’s anointed heart and behavior display before
the eyes of all Israel
the authentic anointed one of Yahweh.
Unlike the rule of Samuel, during which the Philistines were
made submissive and did not come anymore into the territory of Israel due to
the hand of Yahweh against the Philistines (1 Sam. 7:13), during the entire
reign of Saul, “The war against the
Philistines was unyielding . . .” (1 Sam. 14:52a CV). Saul’s disobedience
hinders the activity of Yahweh on behalf of His people. The sons of Israel
would have to bear the burden of the error of their evil request throughout the
40-year reign of Saul. The only relief from this burden would come from the
activity of Jonathan. The only hope for deliverance from this burden would come
from the activity of David.
(Return to Table of Contents)
Shortly into his reign, Saul had failed to obey Yahweh’s
voice. Samuel at that time had announced Yahweh’s rejection of Saul’s dynasty: “Yet now your dynasty shall not be
confirmed. Yahweh has sought out for Himself a man in accord with His own
heart; and Yahweh shall commission him as governor over His people, for you
have not observed what Yahweh enjoined on you” (1 Sam. 13:14 CV). Samuel
then “arose . . . and went his own way”
(1 Sam. 13:15 CV). From
that time on, Saul’s activity as king becomes increasingly antichrist. His
failure to obey Yahweh’s instructions in regard to the Amalekites results in a
further judgment. Previously, disobedience had cost him the continuance of his
dynasty. Now, his disobedience results in his rejection as king.
After his victory over the Amalakites, Saul declares to
Samuel, “I have carried out the command
of Yahweh” (1 Sam. 15:13b CV). Samuel reveals the falsehood of this claim
by pointing out the bleating of the flock and the lowing of the herd. These
animals should have been destroyed. Saul explains that the best of the flock
and herd have been spared in order to sacrifice to Yahweh. He reveals his
rebellious heart by referring to Yahweh as Samuel’s Elohim (1 Sam. 15:15).
Samuel then announces Yahweh’s judgment:
Does Yahweh have as much delight
in ascent offerings and sacrifices
As in hearkening to the voice of Yahweh?
Behold to hearken is better than sacrifice,
To pay attention than the fat of rams.
For rebellion is like the sin of divination,
Insubordination, like the lawlessness of
teraphim.
Because you rejected the command of Yahweh,
He has also rejected you from being king over Israel.
(1 Samuel 15:22-23 CV)
Saul is charged with rebellion and insubordination. In his
foolish pride, he had claimed the glory of victory for himself, “he erected a monument as a signpost to
himself” (1 Sam. 15:12 CV). In the presence of Samuel, he seeks to cover up
the vain glory of his heart. But Yahweh who sees into the heart had already
spoken to Samuel concerning Saul’s real motive for not dooming the king of the
Amalekites and all the loot. Thus, Saul’s attempt to repent is rejected by
Yahweh. His repentance is insincere, temporary, reflecting his rebellious
heart.
In desperation, Saul reaches out to grab the hem of Samuel’s
robe, tearing it. Samuel pronounces Yahweh’s final verdict, “Yahweh has torn the kingship over Israel
away from you today and has given it to an associate of yours who is better
than you” (1 Sam. 15:28 CV). From that day on, Saul is antichrist. As for
Samuel, he “did not come again to see
Saul until the day of his death, . . .” (1 Sam. 15:35a CV).
Samuel does not come to see Saul again until Saul, unable to
receive a word from Yahweh, in desperation seeks out a medium through whom
Samuel is conjured up from the dead. Samuel, for the last time, pronounces
Yahweh’s verdict: “Why are you asking me
when Yahweh has withdrawn from you and is with your associate? Yahweh is doing
to you just as He spoke by means of me. Yahweh is tearing the kingship from
your hand and is giving it to your associate, to David, . . . Yahweh shall also
give Israel
with you into the hand of the Philistines. Tomorrow you and your sons with you
shall fall” (1 Sam. 28:16-19 CV).
As the Book of 1 Samuel opens with the deaths of Eli and his
sons, so it ends with the deaths of Saul and his sons. The deaths of Eli and
his sons signify the pollution of the Tabernacle and the departure of the glory
of Yahweh. The deaths of Saul and his sons signify the pollution of kingship
and its inevitable failure in its continuing history. The request of a king
like the nations is judged by the holy writer as “evil in the eyes of Yahweh.” Israel would bear the consequences
of this evil act until the coming of the ultimate Anointed One of Yahweh.
(Return to Table of Contents)
In the meantime, Yahweh sends Samuel to the household of Jesse
and chooses for Himself a king after His own heart: “I am sending you to Jesse the Bethlehemite, for I have selected among
his sons a king for Myself” (1 Sam. 16:1b CV). The youngest son of Jesse,
David the shepherd, is selected. Samuel anoints David with oil while in the
midst of his brothers, and the spirit of Yahweh comes upon David from that day
onward (1 Sam. 16:13). David
is now the favored anointed one of
Yahweh. Saul continues as the unfavored, rejected anointed one of Yahweh.
As the spirit of Yahweh comes upon David, the spirit of Yahweh
withdraws from Saul. In its place, Yahweh anoints Saul with an evil spirit. Thus,
Yahweh gives Saul up to his rebellious heart. He impels him, empowers him, to
manifest the evil of his heart in antichrist deeds. From this time to the day
of his death, Saul persecutes David, continually seeking his death. He opposes
Yahweh and Yahweh’s anointed-one. He becomes the adversary of David who is the elected
messiah of Yahweh. He becomes an antichrist. His mental processes and behavior
become increasingly deranged. He becomes
psychologically/spiritually/covenantally demented.
As a result of the affect of this evil spirit sent from
Yahweh, David is conscripted to become Saul’s personal musician, relieving
Saul’s disordered mind with the soothing sounds from his harp. The anointed one
of Yahweh is now placed in close proximity to the anti-anointed one of Yahweh. David
now becomes the protagonist of the story line, while Saul becomes his
antagonist.
David is described by one of Saul’s attendants as one who “knows how to play [on the harp]. He is master of valor, a man of war,
proficient in speech, a handsome man, and Yahweh is with him” (1 Sam. 16:18
CV). He later would become Saul’s armor-bearer in addition to being his
personal musician. He finds favor in Saul’s eyes. “Whenever it occurred that an evil spirit from Elohim came over Saul then
David took the harp and played with his hand. It inspirited Saul, and it was
well with him. Then the evil spirit would withdraw from him” (1 Sam. 16:23
CV).
Saul’s declining mental state begins to reveal itself when
Goliath, the Philistine champion, challenges any Israelite champion to a fight.
The loser and his people would become slaves to the winner and his people. The
text states, “When Saul and all Israel
heard these words of the Philistines, they were dismayed and exceedingly
fearful” (1 Sam. 17:11 CV).
During these days, David “would
go and return from attendance on Saul to graze the flock of his father at Bethlehem” (1 Sam.
17:15 CV). Jesse sends him to the military encampment with supplies for his
brothers. David hears the challenge. He is embarrassed when “All the men of Israel . . . fled before him [Goliath]
and were exceedingly fearful” (1 Sam.
17:24 CV). In his zeal for Yahweh, he declares, “For who is this uncircumcised Philistine that he challenges the arrays
[ranks] of the living Elohim?” (1
Sam. 17:26b CV).
This word is reported to Saul who sends for David. The
youthful David encourages Saul, declaring, “The
heart of my lord must not fall because of him [Goliath]. Your servant, he shall go, and he will fight with this Philistine”
(1 Sam. 17:32 CV). David is told he is not qualified to fight this mighty
warrior of much battle experience. In David’s response, the holy writer makes
clear why David is a man after Yahweh’s heart in contrast to Saul: “Your servant has smitten both lion and
bear; this uncircumcised Philistine will become like one of them, for he has
reproached the arrays of the living Elohim . . . Yahweh Who rescued me from the
paw of the lion and from the paw of the bear, He shall rescue me from the hand
of this Philistine” (1 Sam. 17:36-37 CV). Echoed in this declaration are
the words of Jonathan to his armor-bearer, “for
there is not restraint to Yahweh to save by many or by few” (1 Sam. 14:6b
CV). Here are two men each of whom loves Yahweh his Elohim with all his heart. Such
are the anointed ones of Yahweh.
Saul seems impressed. He consents to David’s offer, supplying
him with the armaments of battle. David concludes these armaments are not
suitable for him. He sets them aside and proceeds to the battlefield. As David
goes forth to meet the Philistine, Saul ironically asks Abner, “Whose son is this lad, Abner?” (1 Sam.
17:55a CV). Saul very well knows whose son David is. He ironically concludes
David a mad man.
Saul, whose mental state is declining steadily as a result of
his rejection of Yahweh due to his evil heart, perceives the heart of David,
which reflects the glory of Yahweh, as deranged. David the mad man goes forth
and slays the tall, gigantic son of the Philistines, while Saul the tallest of
the sons of the Israelites cowers before the uncircumcised Philistine. David is
the son of circumcised Isaac; Saul is a son of uncircumcised Israel. David trusts in Yahweh;
Saul mistrusts Yahweh. David is the king Yahweh chose for Himself; Saul is the
king Yahweh chose for uncircumcised Israel. Saul’s repetitious question
to Abner, and later to David himself, is meant to reveal his attitude of
derision toward the faithful servant of Yahweh. In this derision is reflected
the jealousy that will haunt Saul to his death.
Abner’s reply to Saul’s question, “As your soul lives, O king, how should I know?” (1 Sam. 17:55b
CV), also indicates the derogatory tone of Saul’s question. Abner responds in
like manner. His answer “How should I
know?” indicates his agreement with the king. He knows who David is. As the
king’s right-hand man and warrior of valor, he sides with the king. The king is
not to be contradicted. Abner, therefore, confirms the king’s mockery of this
naïve, arrogant youth.
However, after David slays the Philistine champion, standing
before Saul with Goliath’s head hanging from his hand, Saul again asks, “Whose son are you, young man?” (1 Sam.
17:58 CV). To conclude that Saul still does not recognize David is to insult
the integrity of the holy author who has meticulously arranged the material of
his text. As Saul had mocked this naïve young man by asking Abner whose son he
was, so now, after David’s triumph, Saul asks the same question of David,
expressing his genuine amazement. The question now takes on new significance.
David had been dividing his time between his father’s flock
and Saul’s court. Now Saul calls upon David to give him his full allegiance by
renouncing the paternal rights of his father. Saul is calling for the youth to
devote himself completely to the king’s service as a loyal son of the king,
even as Saul is later to call David “my
son David” (1 Sam. 24:16 CV). David’s
innocent reply to Saul’s ironically reversed question quoted above seems to
deny Saul’s implied request, “The son of
your servant Jesse, the Bethlehemite” (1 Sam. 17:58b CV). But the king
modeled after the likeness of the nations will not be denied. Samuel had warned
the sons of Israel,
“He shall take your sons for himself . .
.” (1 Sam. 8:11 CV). To confirm this warning, the holy author further
records, “On that day Saul took him and
would not allow him to return to his father’s house” (1 Sam. 18:2 CV).
The guileless righteousness of David’s faithful trust in
Yahweh binds him irrevocably to Jonathan, Saul’s son. For after David’s
courageous act on behalf of Yahweh’s honor and his unaffected interview with
Saul, “Jonathan’s soul was tied [knit] to David’s soul; and Jonathan loved him as
his own soul” (1 Sam. 18:1 CV). David’s righteousness, like
Jonathan’s, will endanger his life in relation to Saul. As Jonathan’s righteous
behavior jeopardized his life in relation to Saul’s unwise oath, barely being
delivered from death by the militia; so also, David’s righteous behavior in the
service of the king, the anointed of Yahweh, will endanger his life in relation
to Saul, barely being delivered from death by the intervention of Jonathan on
his behalf.
Saul, though Yahweh’s anointed king, seeks the life of David,
Yahweh’s anointed man after His own heart, Yahweh’s choice of a king for
Himself. Thus, Saul becomes the chief adversary of David; his policy,
administration, decision-making, and activity take on the character of an antichrist.
Though he is Yahweh’s anointed king, he is such only after the fashion of the
nations and only as the choice of the sons of Israel. As such, Saul opposes
Yahweh, bringing death and destruction to his innocent and righteous son,
Jonathan, and to his people, both the righteous and the unrighteous. He is
rejected by Yahweh, but allowed to reign for a period of forty years, during
which David, Yahweh’s faithful anointed one, is a persecuted outcast,
continually running from the evil hand of Saul, Yahweh’s antichrist.
In the end, Saul sinks so low as to seek the service of a
forbidden medium in order to receive advice from a dead Samuel. He is defeated
by the Philistines, taking his own life after being wounded in battle. David is
then anointed king over the house of Judah
in Hebron. He
reigns over Judah
for a period of seven years and six months.
Thereupon, the elders of Israel
(representing the northern tribes) anoint David king over Israel as well, fulfilling Yahweh’s promise to
David, “You shall shepherd My people Israel, and you shall become governor over Israel”
(2 Sam. 5:2b CV). Israel
is now unified under one king, the king chosen by Yahweh for Himself, the
anointed one of Yahweh, the man after Yahweh’s own heart. The antichrist (Saul)
has been destroyed by Yahweh; the christ (messiah David) has been rescued from
the persecution of his enemy, raised to be seated upon the throne of Israel,
and readied to deliver his people from their enemies in fulfillment of the
promises made by Yahweh.
(Return to Table of Contents)
As king over Israel,
David conquers Jerusalem
and establishes it as his capital, “Thus
David went on getting greater, and Yahweh Elohim of hosts was with him” (2
Sam. 5:10 CV). When Hiram,
king of Tyre, in recognition of David’s kingship, sends David materials and
skilled labor to construct a palace worthy of this great king, David realizes, “Yahweh had established him as king over
Israel and had uplifted his kingship for the sake of His people Israel” (2
Sam. 5:12 CV). Unlike Saul, David acknowledges that his kingship is secured by
Yahweh for the sake of Israel
His people. David is not to glory in himself, but is to glory in Yahweh. He is
Yahweh’s servant king. He worships and serves Yahweh on behalf of the welfare
of Yahweh’s holy nation. He loves Yahweh with all his heart, soul, and
intensity (Deut. 6:5). Having his heart right with Yahweh, David seeks to reign
in accord with Yahweh’s instructions, recorded in Deuteronomy 17:14-20,
regulating the rights of the king.
Having heard of David’s anointing as king over Israel,
the Philistines gather to make war against David, realizing the potential
threat to their rule. David inquires of Yahweh, Who declares, “Go up, for I will give, yea give the
Philistines into your hand” (2 Sam. 5:19b CV). David obeys Yahweh and
defeats the Philistines. Later, the Philistines gather again for war against
David. Again, David inquires of Yahweh, and again David obeys Yahweh, placing
his confidence, not in horses, chariots, armor, weapons, or number of warriors
(Deut. 17:16), but in the mighty arm of Yahweh’s intervention.
The text records, “Let
it come to be, when you hear the sound of marching in the tops of the aspens, then
make your decisive move, for by then Yahweh will have gone forth before you to
smite the army camp of the Philistines” (2 Sam. 5:24 CV). David waits for
the initial blow of Yahweh against the Philistines and then proceeds to mount
his attack. For a second time, the Philistines are defeated. Israel triumphs over her enemy as
Yahweh, at the head of His militia, leads His personally chosen king and
David’s committed warriors into battle.
David’s kingship, however, though superior to Saul’s, is still
flawed. It, also, testifies to the evil of Israel’s request for a king. Appended
to the account of the construction of a palace for David’s kingly abode is the
record of David’s multiplication of wives and concubines (2 Sam. 5:13-16). In
this, David flagrantly disregarded the instruction of Deuteronomy 17:17, “He [the king] shall neither increase wives for himself, that his heart may not
withdraw, . . .” (CV). David succumbed to the traditional oriental court
custom of possessing a large harem. He would painfully suffer the consequences
of this sin in both his private and public life. In spite of this offense,
Yahweh tolerated David’s deviation in this matter, for David’s heart belonged
to Yahweh.
(Return to Table of Contents)
With the establishment of David’s kingdom and Jerusalem as the
capital city of David, the time had come to begin the restoration of the Mosaic
system of worship and service which had been eroded since the departure of the
glory of Yahweh, the death of Eli, the removal of the ark from the Sanctuary at
Shiloh, and the reign of Saul. This meant the return of the Ark of the Covenant
to the center of covenantal worship and service. Jerusalem would become the central place of
worship. Worship would be carried out in accordance with the instructions of
the Mosaic Law.
Thus, David determines to fetch the Ark of the Covenant from
Kirjath-jearim where it had been residing for the past 70 years (20 years to
the victory at Ebenezer, 1 Samuel 7:1; 40 years under Samuel and Saul; and
about 10 years under David). In transporting the ark, a new cart is provided. A
short distance from Jerusalem,
the oxen stumble, causing the ark to tip. Uzzah reaches out with his hands,
keeping the ark from falling over. Yahweh’s anger is kindled against Uzzah,
slaying him instantly. David becomes greatly distressed in relation to this
calamity. He becomes fearful of Yahweh, tracing the cause of Uzzah’s death to
some flaw in his plan to bring the ark to Jerusalem.
David now fears bringing the ark up to Jerusalem.
He leaves the ark in the house of Obed-edom.
In the course of the next three months, the house of Obed-edom
is blessed by Yahweh. David is now confident in bringing the ark into Jerusalem. This time,
however, he proceeds according to the instruction in the Mosaic Law (Ex.
25:13-15; Num. chap. 4). The ark is moved only by Levites, and it is to be
carried on the shoulders, not in a cart. The disregard of these instructions in
the law led to the death of Uzzah, “the
sons of Kohath shall come to carry it. Yet they shall not touch the holy
things, lest they die” (Num. 4:15 CV).
The ark is placed in a tent prepared by David. The Mosaic
Tabernacle, which had been residing in Nob until Saul put to death all the
priests except Abiathar, is now residing in Gibeon
(1 Chr. 16:39). The Mosaic Sanctuary is no longer the focus of cultic worship
and service. The glory of Yahweh had departed from it. Israel had failed to faithfully
worship and serve Yahweh in the presence of His glory residing in the Mosaic
Tabernacle. During the entire reign of Saul, worship and service in relation to
the Ark of the Covenant and the Mosaic Tabernacle had been neglected. Saul’s
daughter Michal even possessed teraphim (1 Sam. 19:13 CV). Worship and service
during Saul’s reign had been primarily carried out under the ministry of Samuel
as Yahweh’s priest, prophet, and judge.
David restores the Ark of the Covenant to its central place in
cultic worship and service, but apart from the Mosaic Tabernacle. He “appointed certain of the Levites to
minister before the ark of the Lord
[Yahweh], and to record [celebrate, NASB; commemorate, CV], and to
thank and praise the Lord God [Yahweh
Elohim] of Israel” (1 Chr. 16:4 KJV). He “left there before the ark of the covenant
of the Lord [Yahweh] Asaph and his brethren, to minister before
the ark continually, as every day's work required” (1 Chr. 16:37 KJV).
At the same time, he left “Zadok the
priest, and his brethren the priests, before the Tabernacle of the Lord [Yahweh] in the high place that was at Gibeon, to offer burnt offerings unto
the Lord upon the altar of the
burnt offering continually morning and evening, and to do according to all that
is written in the law of the Lord,
which he commanded Israel” (1 Chr. 16:39-40 KJV). Thus, David also
restores, temporarily and fragmentarily, the function of the Mosaic Tabernacle.
The glory of Yahweh had not yet returned, either to the Mosaic Tabernacle
(lacking the Ark of the Covenant) or to the tent of David housing the Ark of
the Covenant (separated from the Mosaic Tabernacle). That return would await
the construction of a temple for the living Elohim of Israel.
(Return to Table of Contents)
Aware of this deficiency, David seeks to build Yahweh a house.
The inspired author writes, “It came to
be when the king was settled in his palace, and Yahweh Himself had granted him
rest from all his enemies round about, that the king said to Nathan the
prophet, See now, I am dwelling in a palace of cedars, while the coffer [ark] of the One, Elohim, is dwelling inside a
sheet-tent” (2 Sam. 7:1-2 CV). David, realizing Yahweh is the one
responsible for his success against his foreign and domestic enemies, desires
to build Yahweh a suitable house for such a great Elohim. David now dwells in a
palace of cedars, how shall Yahweh remain dwelling in a tent! If the inferior
one dwells in a palace, the Superior One should dwell in an even greater
palace. In this, David reveals his humble and appreciative heart. He seeks to
grant Yahweh the exaltation due His glory and His graciousness bestowed upon
both himself and Israel.
At first, Nathan encourages David in this endeavor. However,
Yahweh reveals to Nathan the prophet that David is not to build Him a house to
dwell in. Yahweh had never asked for such a house. He chose to dwell in the
Tabernacle and move from place to place in the midst of His people. His people
have rejected Him as King. Yet He has mercifully granted them their request. He
has given Israel
His permission to have a king like the nations, but in accordance with His
words to Moses (Deut. 17:14-20). Saul failed to obey these words. David
succeeds, in spite of his flaws. His heart is right with Yahweh.
As a result, Yahweh promises to make David a great name,
alluding to the same promise made to Abraham. He declares He will provide a
place for His people. He will plant them so that they can dwell undisturbed by
either foreign enemies or domestic enemies: “I
will provide . . . I will plant them so that they can tabernacle by themselves
and should no longer be disturbed; the sons of iniquity shall not continue to
humiliate them just as at the first, ever since the day when I commissioned
judges over My people Israel” (2 Sam. 7:10-11a CV).
Yahweh had given David rest from his enemies and would
continue to give him rest from his enemies as David continued to obey His
voice. David has desired to build Yahweh a house, but Yahweh intends to build a
house for David: “Yahweh shall establish
a royal house for you: . . . I will raise up a seed after you that shall come
forth from your internal parts; and I will establish his kingdom. He shall
build a House for My Name, and I will establish the throne of his kingdom for
the eon. I Myself shall become for him like a father; and he shall become for
Me like a son” (2 Sam. 7:11b-14a CV). Yahweh’s initial place and planting
for Israel had been in
Canaan, the Land
of Promise. David would
plant Israel
in her place in the land by means of his military victories over the nations
still dwelling in the land. Solomon his son would nurture the planted people to
fruitful growth.
The kingdom of David would flourish in peace and security
under the benevolent rule of Solomon. But Solomon’s “sins out of depravity” would result in Yahweh’s judgment upon his
kingdom: “When he sins out of depravity,
then I will correct him with the club of men and with the contagions of the
sons of humanity” (2 Sam. 7:14b CV). In spite of Solomon’s failure, Yahweh
assures David He “shall not withdraw from
him [Solomon and the continuing line of royal sons] as I withdrew it [His kindness]
from Saul . . . Your house and your kingship will be authenticated before Me
for the eon; your throne, it shall become established for the [Mosaic] eon” (2 Sam. 7:15-16 CV). Yahweh’s mercy
would not depart from David. His kingdom would be established for the eon.
Solomon would build Yahweh a terrestrial house made by human
hands. He would also extend the greatness of David’s name. But his kingdom
would become divided and his people taken into foreign captivity. The house
built for Yahweh with the hands of men would be destroyed by the hands of other
men. Yet, in the latter days, before the end of the Mosaic Eon, a son of David
would ascend the throne of David. This faithful son would build Yahweh a
Celestial House not made with the hands of men. He would “rebuild the tabernacle of David” (Acts 15:16 CV; Amos 9:11), that
is, He would unify the divided kingdom and gather together the scattered sheep
of David’s flock.
This covenantal promise given to David by Yahweh is initially
fulfilled by Solomon in the terrestrial realm. But the ultimate fulfillment is
accomplished by Jesus the Anointed One, the son of David, in the Celestial
Realm (Jn. 3:12 CV). His kingdom would not be of the Mosaic order (world, see
Jn. 18:36). He would prepare a “place”
for His sheep in the Celestial Realm: “In
My Father’s house are many abodes; . . . I am going to make ready a place for
you [plural]. And if I should be
going and making ready a place for you [plural], I am coming again and I will be taking you [plural] along to Myself, that where I am, you [plural] also may be” (Jn. 14:2-3 CV). The
appointed place for Yahweh’s people would be in His Celestial House. They would
occupy a place in this Celestial House as a result of becoming “planted together in the likeness of His [Christ’s]
death” (Rom. 6:5 CV). Being “planted” in the likeness of Christ’s
death meant sharing in the likeness of Christ’s resurrection. In Christ, the
people of Yahweh would occupy a place in Yahweh’s Celestial House where they
would “dwell in a place of their own, and
move no more; neither shall the children of wickedness affect them anymore, as
beforetime” (2 Sam. 7:10 KJV).
(Return to Table of Contents)
For the past 2,000 years, Christ has been in the Celestial
House of Yahweh. With Him have been His sheep gathered together in the last
days of the Mosaic Eon, approximately around 70 a.d. He has been faithful to His promise: “I am coming again and I will be taking you
along to Myself, that where I am, you [plural] also may be” (Jn. 14:3b CV). He who denies this makes Jesus Christ
a liar and a false prophet.
Jesus the Anointed One, the son of David, declared He would be
building His Ecclesia, His called out ones (Matt. 16:18). These called out ones would make up the
Celestial House of Yahweh not made with hands (Heb. 9:11). This is the ultimate
fulfillment of Yahweh’s promise made in 2 Sam. 7:13: “He shall build a House for My Name, and I will establish the throne of
his kingdom for the eon” (CV). Jesus the Anointed One, the son of David,
also declared that His Father has covenanted Him a kingdom. That kingdom was
the kingdom of David: “I will set up thy
seed after thee, which shall proceed out of thy bowels, and I will establish
his kingdom” (2 Sam. 7:12b KJV). Jesus declares to His apostles, "Now you are those who have continued
with Me in My trials. And I am covenanting a covenant with you, according as My
Father covenanted a kingdom to Me, that you may be eating and drinking at My
table in My kingdom. And you will be seated on thrones, judging the twelve
tribes of Israel"
(Lk. 22:28-30 CV).
The kingdom covenanted Him by His Father is the kingdom of
David. He ascends the throne of David after His resurrection and ascension to
His Father. At Pentecost, He begins to build His ecclesia, the fallen house,
tabernacle of David, the House of Yahweh not made with hands. Each of His
Apostles metaphorically ascends a judgment throne giving each one authority to
judge the twelve tribes of Israel.
Yahweh’s son, the son of David, with Yahweh’s authority,
ascends David’s throne and appoints twelve judges to assist Him in His rule
over Israel.
The duration of this rule of Christ as the son of David spans approximately 40
years, accomplishing its purpose and achieving its consummation around 70 a.d. Having defeated Yahweh’s enemies
and completed the building of Yahweh’s Celestial House, Jesus the Messiah, the
son of David, gives up the kingdom to His God and Father, Yahweh Elohim, Who is
restored as King over Israel.
Israel
will have fulfilled her task on behalf of the nations and enters the Celestial
Realm as Christ’s complement. Yahweh once again becomes the Elohim of the
nations, no longer making a distinction between Israel, the circumcised, and the
nations, the uncircumcised. The Law and the Prophets will then have been
fulfilled (see 1 Cor. 15:22-28). This is the significance of the covenantal
promise given to David by Yahweh at the time David sought to build a house for
Yahweh. Solomon initially fulfills this promise of Yahweh to David, but he in
no way could establish its ultimate intended fulfillment which would remain
concealed until the coming of Jesus the Messiah, the final and ultimate Son of
David.
David understands the implication of Yahweh’s covenantal
promise. The promise speaks of David’s house over an extended period of time: “yet You are speaking also about Your
servant’s house for the far future; . . .” (2 Sam. 7:19b CV). Solomon
represents the near future. He will be David’s first heir to the throne. He
will build a terrestrial house in which Yahweh will dwell in the midst of His
people. Solomon will be “like” a son
to Yahweh, and Yahweh will be “like”
a father to Solomon (2 Sam. 7:14).
In contrast, the last son of David, the last heir to the
throne will literally be a “son” to
Yahweh, and Yahweh will literally be a “Father”
to this man. David declares, “and this is
the law of that man” (2 Sam. 7:19c my translation of the literal
Hebrew). The “law of that man” refers
to the last son and heir of David who will carry out Yahweh’s promise to the
letter, for he shall also be The Son and The Heir of Yahweh. In the eyes of
that man, Yahweh’s promise to David will be his law, that is, will be to him
the law that directs his life and service to Yahweh. “That man” will treat as legally binding the obligation to make
David a great name, to establish a royal house for David, and to build a House
for Yahweh in accord with Yahweh’s celestial purpose.
“That man” would
begin his work as a soulish man, but would complete his work as the spiritual
man, the Celestial Man. Adam began his work as a soulish man and became a
soilish man when he sinned by eating from the Tree of the Knowledge of Good and Evil. Jesus began His work as a
soulish man and became the spiritual man when he obeyed the command of His
Father to endure a crucifixion death (see 1 Cor. 15:45-49 CV).
Later, David confirms that Yahweh’s promise concerning his
seed cannot ultimately refer to Solomon and must be associated with a new covenant.
In chapter 23 of 2 Samuel, the inspired writer, referring to David’s last
words, records,
Now these are the last words of David:
The averring of David son of Jesse,
The averring of the master whom El raised up,
The anointed of the Elohim of Jacob,
And the pleasant one of the psalms of Israel.
(v. 1)
The spirit of Yahweh has spoken by me,
And His declarations have been on my tongue. (v.
2)
The Elohim of Israel has said,
To me the Rock of Israel has spoken:
When the one ruling over humanity is righteous
And is ruling in the fear of Elohim, (v. 3)
Then it is like the light of the morning,
When the sun rises,
A morning without thick clouds,
Like the brightness after rain
Bringing verdure [green growth] from the earth. (v. 4)
Indeed, is not my house thus with El?
For He has made an eonian covenant with me,
Arranged forth in every respect and safeguarded.
Indeed, shall He not cause all my salvation
And my every desire to sprout? (v. 5)
Yet the worthless, they are like thorns,
All of them isolated away,
For they should not be taken by hand. (v. 6)
When a man touched them, he must be fully armed
With iron and the shaft of a spear.
And with fire shall they be burned,
yea burned in their shame. (v. 7 CV)
The last words of David, inspired by the spirit of Yahweh,
refer to the future time (“You are
speaking also about Your servant’s house for the far future,” 2 Sam. 7:19
CV) when the righteous seed of David arrives bringing salvation and the
ultimate fulfillment of the promise made by Yahweh to David recorded in 2 Samuel
7:12-13. The time of His arrival is described as the shining forth of the light
of dawn after a night of rain. The new morning is cloudless and reveals the
fresh growth of green life. The sun has not yet risen. Its brightness and full
warmth have not yet been felt. But the sun’s appearance is guaranteed to follow
shortly.
Such is the assurance of Yahweh’s eonian covenant made with
David. The future righteous seed of David, He who fears Elohim and has no
flaws, He will build a House for Yahweh. He will accomplish the salvation of Israel
and the fulfillment of the Law and the Prophets:
Indeed, shall He not cause all my salvation
And my every desire to sprout? (2 Samuel 23:5b
CV).
When this son of David arrives on the horizon, he will begin
His work of salvation and judgment. The worthless, like thorns, will be
gathered not with the bare hands of men, but by those messengers provided with
protective tools safeguarding them from the sharpness of the thorns. These
worthless ones, the ungodly, the unfaithful ones, will be burned with fire,
that is, burned in their shame.
The writers of the Greek Scriptures understood these inspired
words of David to refer to John the Baptist and Jesus. The Baptist arrives at
the first light of dawn. He directs Israel to the light of the law currently being
manifested in the dawn of this new day and about to be fully manifested in the
soon arrival of the promised son of David, Jesus, “The Ruler Who shall shepherd My people Israel” (Matt. 2:6b CV); “you shall be calling His name Jesus, for He
shall be saving His people from their sins” (Matt. 1:21b CV); “He shall be great, and Son of the Most High
shall He be called. And the Lord God shall be giving Him the throne of David,
His father, . . .” (Lk. 1:32 CV).
The Baptist precedes the arrival of the promised son of David.
He arrives proclaiming “a baptism of
repentance for the pardon of sins” (Lk. 3:3 CV) and an “impending indignation” (Lk. 3:7 CV). He declares, “coming is the One stronger than I, . . . He
will be baptizing you in holy spirit and fire, . . . He will be scouring His
threshingfloor and be gathering the grain into His barn, yet the chaff shall He
burn up with unextinguished fire” (Lk. 3:16b-17 CV).
Concerning the Baptist, the writer of the Gospel of John
declares, “There came to be a man,
commissioned by God. His name was John. This one came for a testimony, that he
should be testifying concerning the light, . . .” (Jn. 1:6-7 CV). The
Baptist has a commission. He is to be
The voice of one imploring:
“In the wilderness make ready the road of the Lord!
Straight . . . be making the highways” of Him! (Matthew
3:3 CV).
In preparing the way for the arrival of the promised son of
David, the Baptist is authorized to remit the sins of his people Israel,
allowing them to return to their rightful place as Yahweh’s covenantal children:
“Whoever received him [John], to them he gave the right to be making
themselves children of Yahweh, to the ones believing into his name [John, Hebrew = Yahweh is gracious]” (Jn 1:12 my translation). The Baptist
directs his people Israel
back to the light of the law, back to their covenantal relationship to Yahweh,
by forgiving their sins, thus reinstating them to their rightful place under
Yahweh’s Law. Having their covenantal relationship restored, they are once
again called upon to begin afresh the keeping of Yahweh’s Law in anticipation
of the arrival of the son of David, the Messiah, the Anointed One.
The writer of the Gospel of John, referring to the arrival of
Jesus the promised son of David, records, “And
the word became flesh and tabernacled among us, . . .” (Jn. 1:14a CV). Thereupon,
this same author has the Baptist testify that this Jesus is “He of Whom I said, He Who is coming after
me, has come to be in front of me” (Jn. 1:15a CV). As such, this Jesus, the
word of the Sinatic/Mosaic Covenant made flesh, will baptize in holy spirit
(salvation) and in fire (judgment, the impending indignation). He will gather
His grain, His faithful ones, into His barn and burn the chaff, the worthless
ones, in their shame.
(Return to Table of Contents)
When David was told by Nathan the prophet that he was not to
build a house for Yahweh, he learns that this task would be accomplished by his
son Solomon. According to the record in 1 Chronicles 22:9, Solomon is revealed
to be the seed Yahweh promises to raise up for David. This seed is to build a
house for Yahweh. Thus, Solomon is chosen by Yahweh to be heir to David’s
throne: “Behold, a son shall be born to
thee, who shall be a man of rest; and I will give him rest from all his enemies
round about: for his name shall be Solomon, and I will give peace and quietness
unto Israel in his days” (1 Chr. 22:9 KJV).
At this time, according to the record in Chronicles, David is
informed, by a word from Yahweh, “Thou
hast shed blood abundantly, and hast made great wars: thou shalt not build an
house unto my name, because thou hast shed much blood upon the earth in my
sight” (1 Chr. 22:8 KJV). David is a man of war, having shed
much blood. A man of war with blood on his hands is not to build Yahweh a house.
It would be a man of peace, a philosopher king, a sage, not a warrior, who
would build a house for Yahweh. Solomon is declared to be that man, even before
his birth. David later declares,
I had in mine heart to build an house of rest for the
ark of the covenant of the Lord [Yahweh], and for the footstool of our
God [Elohim], . . . but God [Elohim] said unto me, Thou shalt not
build an house for my name, because thou hast been a man of war, and hast shed
blood. . . . and of all my sons, (for the Lord
[Yahweh] hath given me many sons,) he
hath chosen Solomon my son to sit upon the throne of the kingdom of the Lord [Yahweh] over Israel.
And he said unto me, Solomon thy son, he shall build my house and my courts:
for I have chosen him to be my son, and I will be his father. Moreover I will
establish his kingdom for ever [for the
eon], if he be constant to do my commandments and my judgments, . . . (1
Chronicles 28:2b-7 KJV)
Solomon would be covenanted David’s kingdom. Solomon would
build a house of rest for the Ark of the
Covenant, thus indicating Yahweh could not be limited to any one house or
place. The house built for Yahweh would house the Ark of the Covenant (not
Yahweh Himself), representing His covenantal presence and commitment to Israel.
The Ark of the Covenant metaphorically represents the footstool of Yahweh’s
throne, before which His people obediently submit themselves in service. It is
therefore clear that Solomon is to ascend the throne of David, for Yahweh
establishes this before his birth, names him, and personally chooses him from
among the many sons He gives to David.
But where is this house to be built? The answer to this
question comes as a result of David’s decision to number Israel. According to 2 Sam. 24:1, “the anger of the LORD [Yahweh] was kindled against Israel, and he moved David against them to say,
Go, number Israel and Judah”
(KJV). However, the record in 1 Chronicles 21:1 declares, “And Satan stood up against Israel,
and provoked David to number Israel”
(KJV). Yahweh’s anger against Israel
results in His moving David to number the people. Satan, The Adversary, is
assigned to carry out Yahweh’s decision against Israel. Satan provokes David to
issue the command to number the people. Numbering the people is an act
revealing a lack of trust in Yahweh. This displeases Yahweh, justly bringing
about His judgment: “So the Lord sent pestilence upon Israel: and there fell of Israel seventy thousand men” (1
Chr. 21:14 KJV).
This plague is carried out by a celestial messenger of Yahweh.
This messenger of Yahweh administers the plague throughout the land, stopping
at the threshingfloor of Ornan the Jebusite in Jerusalem: “And God [Elohim] sent an
angel unto Jerusalem to destroy it: and as he was destroying, the Lord [Yahweh] beheld, and he repented him of the evil, and said to the angel that
destroyed, It is enough, stay now thine hand” (1 Chr. 21:15 KJV). David is
then instructed by Yahweh to set up an altar at the threshingfloor of Ornan, “And David built there an altar unto the Lord [Yahweh], and offered burnt offerings and peace offerings, and called upon the Lord [Yahweh]; and he answered him from heaven by fire upon the altar of burnt
offering” (1 Chr. 21:26 KJV). When David beholds the devouring fire of
Yahweh, he realizes that Yahweh has chosen this location for His altar and the
future house that Solomon would construct to house the Ark of the Covenant and
the glory of Yahweh:“Then David said,
This is the house of the Lord God,
and this is the altar of the burnt offering for Israel” (1 Chr. 22:1 KJV). This
house would replace the Mosaic Tabernacle which at that time was located at Gibeon. The Ark of the Covenant, which had been brought
up to Jerusalem
and housed in a tent David had constructed for its dwelling place, would be
relocated to the house Solomon would build. This would mark a new beginning for
Israel.
The Mosaic system would be fully restored, and the glory of Yahweh that had
departed the Tabernacle would return to fill the new dedicated Temple.
In David’s old age, he appoints Solomon king over Israel.
He exhorts Solomon, “Now, my son, the Lord be with thee; and prosper thou,
and build the house of the Lord thy
God, as he hath said of thee. Only the Lord
give thee wisdom and understanding, and give thee charge concerning Israel,
that thou mayest keep the law of the Lord
thy God” (1 Chr. 22:11-12 KJV). The writer of 1 Kings records, “And Solomon loved the Lord, walking in the statutes of David
his father: only he sacrificed and burnt incense in high places” (1 Kings
3:3 KJV). Solomon loves Yahweh and walks in His statutes. His only fault at
this time is his sacrificing in high places. But this is before the building of
the Temple. This
fault is also true of the people, a practice which had begun developing after
the death of Samuel. Such sacrificial worship is displeasing to Yahweh,
contradicting His command recorded in Deuteronomy 12:1-14. After the completion
of the Temple,
such sacrificial worship is discontinued, though resumed at a later time.
Though David is not to build the Temple,
he does make preparations for the building of the Temple. He begins the gathering of materials
necessary for the construction of an awe-inspiring house for the Ark of the
Covenant and the glory of Yahweh (1 Chr. 22:1-5; 29:1-9). Solomon is to use this
material when he begins construction of the Temple. However, prior to his taking up this
task, while sacrificing to Yahweh at the Tabernacle of Moses located at Gibeon, Yahweh appears to Solomon in a dream at night. He
says, “Ask what I shall give to you”
(1 Kings 3:5 CV). Solomon replies, “Will
You give to Your servant a hearkening heart to judge Your people, to discern
between good and evil; for who can judge this burdensome people of Yours?”
(1 Kings 3:9 CV). His request is pleasing in the eyes of Yahweh. It reveals Solomon’s
righteous concern for the welfare of the people. Solomon is well aware of the “burdensome” character of this
rebellious people. Yahweh declares He will give Solomon a wise and discerning
heart. He adds, “Moreover, what you have
not asked, I will give you: both riches and glory all your days, so that there
will be no man like you among kings” (1 Kings 3:13 CV).
Yahweh faithfully keeps His word. Solomon is given a wise and
discerning heart by which he judges Israel for 40 years. During his
reign, he accumulates great wealth and glory: “As for Solomon, he came to be ruler over all the kingdoms from the
Stream [the Euphrates River] as far
as the land of the Philistines unto the boundary of Egypt; they brought close
approach presents and were serving Solomon all the days of his life” (1
Kings 4:21 CV), thus, also fulfilling Yahweh’s promise to Abram recorded in
Genesis 15:18, “Unto thy seed have I
given this land, from the river of Egypt unto the great river, the river
Euphrates” (KJV).
Solomon builds the House for Yahweh. At its completion, the Ark
of the Covenant is set in its proper place in the Holy of Holies of Yahweh’s
House, the Temple
Solomon has constructed
in fulfillment of Yahweh’s word. This setting up of the Holy Place is accomplished by the Aaronic
priests, thus, according to Yahweh’s instructions. As these priests exit the Holy Place, the
glory of Yahweh which had earlier departed the Mosaic Tabernacle returns to
fill the House of Yahweh: “It came to be
when the priests came forth from the holy place, that the glory itself filled
the House of Yahweh. . . . for the glory of Yahweh filled the House of Yahweh”
(1 Kings 8:10-11 CV). Once again, Israel is restored to her
covenantal relationship with Yahweh. The nation is given a fresh start to obey
Yahweh’s Law. Yahweh is once again in the midst of His people. The glory of His
presence has returned under the administration of Solomon. The Mosaic Law is
restored under the righteous and wise rule of Solomon, son of David. Worship in
the high places is terminated. All cultic worship henceforth takes place in the
Temple in Jerusalem.
After the completion of the House of Yahweh and the house of
King Solomon, Yahweh appears a second time to Solomon. He declares, “I have heard your prayer and your
supplication with which you supplicated before Me. I have done for you
according to all your prayer. I have sanctified this House that you have built
by placing My Name there unto the eon; and My eyes and My heart will be there
all the days” (1 Kings 9:3 CV). This is contingent upon Israel’s obeying Yahweh’s statutes
and judgments. If Solomon or his sons should ever depart from Yahweh’s
instructions and statutes and serve other elohim, “then I will cut Israel off the surface of the ground that I have given
to them, and I shall cast out from My face this House that I have sanctified
for My Name; and Israel will become a proverb and a byword among all the
peoples. This House, it shall become rubbish heaps” (1 Kings 9:7-8a CV). Yahweh
here reiterates the words of Moses recorded in Deuteronomy, chapters 28-30.
(Return to Table of Contents)
In spite of all Solomon’s advantages, he fails to honor Yahweh
as his father David had honored Him. The decline and disintegration of Solomon
and Israel
is gradual. The “burdensome”
character of the nation becomes the characteristic of Solomon. He begins by
loving Yahweh and walking in His statutes. He requests and receives of Yahweh
the wisdom to govern this difficult people. He builds the Temple
and understands its significance for both Israel and the nations:
Behold, the heavens and the heavens of the heavens
themselves cannot contain You; how much less, indeed, this House that I have
built! . . . O that your eyes be open toward this House night and day, toward
the place of which You promised: My Name shall be there, to hearken to the
prayer that Your servant is praying toward this place. You will hearken to the
supplication of Your servant and of Your people Israel, when they pray toward this
place; and You Yourself shall hearken from Your dwelling place from the
heavens; and when You hearken, You will pardon. . . . And also to the foreigner
who is not of Your people Israel, he who came from a far country on account of
Your Name—for they shall hear of Your great Name and Your steadfast hand and
Your outstretched arm—when he comes and prays toward this House, to him may You
Yourself hearken from the heavens, the site of Your dwelling, and You will act
according to all for which the foreigner calls to You; in order that all the peoples
of the earth may know Your Name so as to fear You as do Your own people Israel,
and know that Your Name has been called over this House that I have built. (1
Kings 8:27-30, 41-43 CV)
But in his old age he turns aside from Yahweh. The inspired
writer records, “As for king Solomon, he
loved many foreign women besides Pharaoh’s daughter: Moabite, Ammonite,
Edomite, Sidonian and Hittite women, from the nations of which Yahweh had said
to the sons of Israel, You shall not enter among them, and they shall not enter
among you. Surely they will turn aside your heart after their elohim. To those
women Solomon clung in love” (1 Kings 11:1-2 CV). Over time, in Solomon’s
old age, his foreign wives turn his heart aside after other elohim: “and he was not as wholehearted with Yahweh
his Elohim as his father David had been in his heart” (1 Kings 11:4b CV). Whereas
Solomon should have clung in love only to Yahweh his Elohim according to the
instructions of Moses, “Yet you who were
clinging to Yahweh your Elohim, all of you are alive today” (Deut. 4:4 CV);
“Now choose life that you may live, you
and your seed, by loving Yahweh your Elohim, hearkening to His voice and
clinging to Him . . .” (Deut. 30:19b-20a CV), he chose to cling in love to
his foreign wives. This love for these women opened the gate which eventually
would inundate Jerusalem
and the land with idolatry.
As a result, Yahweh becomes angry with Solomon. For Solomon
should have known better. He had been instructed personally by Yahweh “Who had appeared twice to him, and had
instructed him in this matter, so as not to go after other elohim, . . .” (1
Kings 11:9b-10a CV). Instead, “Solomon
went after Ashtoreth, elohim of the Sidonians, and after Milcom, the
abomination of the Ammonites. Thus Solomon did what was evil in the eyes of
Yahweh and did not fully follow after Yahweh like his father David” (1 Kings
11:5-6 CV). He built high places for all his foreign wives. Upon these high
places they offered sacrifices to their elohim, polluting Jerusalem and the land.
Thus, Solomon reintroduces cultic worship on high places,
dishonoring the Name and Presence of Yahweh dwelling in the only sanctioned
place of cultic worship, the Temple in Jerusalem. Solomon is not
faithful to the end. His former righteousness is negated. He has shown himself
ungrateful for the advantages and privileges granted him by Yahweh his Elohim. This
tragic flaw, this hubris, due to excessive prosperity breeding arrogance,
results in Solomon’s rejection by Yahweh and forfeiture of covenantal life and
blessing. He falls under the judgment of Ezekiel 18:23-24:
Am I really delighting in
the death of the wicked
(averring is my Lord Ieue [Yahweh])
And not rather in his
return from his evil way
so that he will live?
Yet
when the righteous turns back from
his righteousness
And does iniquity
according to all the abhorrences
which the wicked does,
Shall he do so and live?
All his righteous acts
which he did
shall not be remembered;
In his offense with which
he offends,
And in his sin which he
sins,
In them shall he die.
(CV)
Yahweh declares to Solomon,
Because this has occurred with you, and you have not
kept My covenant and My statutes that I enjoined on you, I shall tear, yea tear
the kingdom away from your hand and will give it to your servant. However, I
shall not do it in your days on account of your father David. I shall tear it
away from the hand of your son. But I shall not tear away the entire kingdom; I
shall give one tribe to your son on account of David My servant and on account
of Jerusalem
that I have chosen. (1 Kings 11:11-13 CV)
David had sinned against Yahweh, but had never worshiped other
elohim in his heart. David loved and clung to Yahweh wholeheartedly from
beginning to end. Thus, Yahweh remembers David and remains faithful to His
covenant made with David. Solomon is not to be remembered. Yahweh’s covenant is
not extended to Solomon. For David’s sake, Yahweh will not tear the kingdom
from Solomon in his lifetime. He will tear it from the hand of Solomon’s son,
but again, for the sake of David and Yahweh’s eonian covenant with David, one
tribe will be given to Solomon’s son. The kingdom of Judah
will remain and be acknowledged by Yahweh. For Yahweh’s presence will remain in
the Temple in His chosen city Jerusalem. All cultic worship will take place
only in the Temple in Jerusalem.
Yahweh then begins to raise up adversaries against Solomon. The
united, exalted, blessed, and enlarged kingdom of Solomon
begins to gradually degenerate. The “burdensome”
people again turn away from Yahweh as Solomon fails to rule righteously in his
old age. His failure to uphold the exclusive worship of Yahweh and to uphold
His law in the administration of justice and mercy will culminate in the
division of the kingdom and the worship and service of other elohim. A new era
is about to begin. An era in which the divided nation will bear the burden of
the prophetic cry of alarm, the era of Yahweh’s commissioning of the foreboding
prophets. Yahweh’s patience and longsuffering will be incredibly tried for an
extended period, during which He will compassionately, lovingly, mercifully
seek to draw His people back to His covenantal blessings.