1 Samuel 20-21, Psalm 34

1. David and Jonathan
In this passage, David flees from Naioth at Ramah and goes to Jonathan, demanding to know why Saul wants to kill him.  Jonathan does not believe that his father wants to kill David, yet David persuades him to test Saul on this point.  In particular, David does not attend a feast with Saul on the New Moon festival; Saul notices David's absence, yet he does not comment on it.  On the next day, Saul does not see David at his table; this time, he asks Jonathan about David's absence.  Jonathan follows David's instructions by informing Saul that he has gone to Bethlehem to join his family as they offer a sacrifice.  This news incites Saul's anger, and he accuses Jonathan of conspiring with David against him.  Saul's reaction convinces Jonathan that his father wants to kill David.  On the following day, Jonathan meets David and informs him of Saul's actions; they part after reaffirming their mutual friendship.

Clearly Jonathan was caught between a rock and a hard place, as he tried to balance filial obedience (along with the fact that Saul was his king) with his strong friendship with David.  I certainly hope to ask Jonathan about this someday...

2. David at Nob
In this passage, David travels to Nob, where he meets Ahimelech the priest.  Ahimelech asks David why he has come to Nob by himself, and David states that Saul has sent him on a secret mission.  He asks Ahimelech for some bread, and he gives him the consecrated bread.  He also asks Ahimelech for some weapons, and he gives him the sword of Goliath.  Interestingly, it turns out that Doeg the Edomite, who is Saul's head shepherd, is in Nob; he makes note of David's arrival.

In verse 7, it is noted that Doeg was ''detained before the Lord."  I am unsure as to the meaning of this phrase; was Doeg being punished for committing a sin?  Also, I wonder why Ahimelech was afraid of David when he saw that he was alone; had he heard that David was a fugitive from Saul?

3. David at Gath
In this passage, David travels to Gath.  When he arrives in Gath, the servants of Achish king of Gath remind him of David's military exploits against their people; clearly they view David as their mortal enemy. David quickly pretends to be insane in their presence; this causes Achish to view him as merely insane - and not a dangerous foe who had to be killed.

Did Achish fail to recognize David when he arrived in Gath?  Had Achish forgotten about David's victories over his people?  Did Achish know that David was a fugitive from Saul (if so, then Achish may have concluded that the enemy of his enemy - Saul - was his friend)?

4. Psalm 34
In this passage, David praises God, and he calls others to praise Him.  He states that the Lord has delivered him from many troubles, and he asserts that the Lord will do likewise for all who call on His name.  He also declares that those who call on the Lord will never be in want.  In addition, he asserts that those who want to receive the Lord's blessings - including a long life - must watch their speech, do good and pursue peace.  He ends on an ominous note by stating that while the Lord watches over those who call on His name, He cuts off those who do evil.

In my Bible, it is noted that this psalm was written when David "pretended to be insane before Abimelech, who drove him away, and he left."  I wonder if this psalm was meant to be paired with the previous passage; if so, was Achish also known as Abimelech?

1 Samuel 19, Psalm 23, Psalm 59

1. Saul Tries to Kill David
In this passage, Saul orders Jonathan and his attendants to kill David.  Jonathan warns David of Saul's plot against him, though.  Jonathan then goes to Saul and persuades him to spare David's life by reminding him of how Israel benefited from David's great victory over Goliath.  At this point it appears that Saul has cast off his evil thoughts regarding David.  Later, though, an evil spirit from the Lord comes upon Saul, and he attempts to kill David while he plays the harp in his house.  David escapes from Saul's house, and Saul sends men to surround his house.  Michal persuades David to flee that evening, and she places an idol in his bed to deceive Saul's men when they come to capture him.  Saul uncovers her deception and pursues David to Naioth at Ramah - yet the Spirit of the Lord comes upon him and his men, causing them to prophesy.

I wonder why Michal and David had an idol in their house.  Was the Lord displeased with them?  Was a particular Hebrew phrase incorrectly translated as "idol" in this case?  I hope to meet Michal and David someday and learn more about this...
 
2. Psalm 23
In this passage, David portrays himself as a lamb being led by his shepherd, the Lord.  He describes the comfort that he experiences as the Lord leads him through life-threatening situations.  He also describes the triumphs that the Lord brings him, and he expresses his confidence that the Lord will never leave him.

I wonder if David wrote this classic psalm after Jonathan informed him of Saul's plot against him.  If so, could Saul have been one of David's "enemies" in verse 5?

3. Psalm 59
In this passage, David prays that the Lord would deliver him from his enemies.  He states that he has done no wrong; thus, he prays that the Lord would rescue him from his enemies.  He portrays his enemies as a pack of snarling dogs, and he expresses his confidence that the Lord will enable him to defeat them.  Now he prays that the Lord would defeat his enemies without destroying them - so that they would be a testimony to the Lord's sovereignty and power.

While I have not studied the Psalms in depth, my impression is that many of them involve David praying that the Lord would deliver him from his enemies.

1 Samuel 17-18

1. David and Goliath
In this passage, the Philistines and the Israelites prepare for battle.  One of the Philistines, Goliath, happens to be a giant; for 40 consecutive days, he challenges the Israelites to choose one of their soldiers to engage him in single combat.  None of the Israelites are willing to accept his challenge...until Jesse has his youngest son, David, bring some food to his three oldest brothers, who are in the Israelite army.  On that day, David witnesses Goliath's challenge to the Israelites, and he asks Saul for permission to engage Goliath in single combat; while Saul is initially hesitant, he eventually grants David's request.  David then approaches Goliath, and despite the giant's taunts, he uses a slingshot to kill him.  This spurs the rest of the Israelites to rout the Philistine army; after the battle, David brings Goliath's head to Saul.

Perhaps the high point of this passage arrives in verses 45-47, where David declares to Goliath that he is fighting with the strength of the Lord; thus, he will defeat him, and his victory will proclaim God's greatness to others.  We must not forget these verses when we think about this familiar story.

2. Saul's Jealousy of David
In this passage, Jonathan makes a covenant with David, since "he loved him as himself."  David enlists in the Israelite army, and he successfully carries out the missions that Saul assigns him.  The women of Israel extol David's victories, which causes Saul to become quite jealous of him.  He later tries to kill David - twice - by hurling his spear at him while David plays the harp, yet David escapes on both occasions.  Saul later concocts the following plan to get rid of David: he promises to allow David to marry his older daughter, Merab, if he continues to serve in the Israelite army (he hopes that the Philistines will kill David in a subsequent mission).  David declines this request, and so Saul promises to allow him to marry his younger daughter, Michal, if David presents him with the foreskins of 100 Philistines; David actually delights in this request, and he kills 200 Philistines and presents their foreskins to Saul.  Saul then allows him to marry Michal.

Did the Holy Spirit inspire Jonathan to make his covenant with David?  Did David give any of his possessions to Jonathan when they established their covenant?

1 Samuel 15-16

1. The Lord Rejects Saul as King
In this passage, the Lord commands Saul to attack the Amalekites for ambushing the Israelites when they arrived at the Promised Land; He also commands him to "totally destroy everything that belongs to" the Amalekites.  Saul then achieves a great victory over the Amalekites - yet he spares the life of their king, Agag, and preserves their finest sheep and cattle.  The Lord is grieved at Saul's actions, and He sends Samuel to Saul at Gilgal.  Saul attempts to convince Samuel that he has obeyed the Lord's commands, yet Samuel exposes his deception.  Samuel then declares that Saul's rebellious and arrogant attitude has caused the Lord to reject him as the king of His people.  Samuel executes Agag and leaves for Ramah; he will not see Saul for the rest of his life.

Now Saul attempts to justify his actions concerning the Amalekites in verses 20 and 21, and so I wonder if he fully understood the Lord's requirements as stated in verse 3.  Was Saul genuinely ignorant of the Lord's desires in this matter?

2. Samuel Anoints David
In this passage, the Lord commands Samuel to go to Jesse of Bethlehem and anoint one of his sons as the new king of Israel.  Samuel is afraid, as he knows that obeying this command would be construed as an act of treason; the Lord furnishes him with a plausible cover story for his journey, though.  He then travels to Bethlehem, and he consecrates Jesse and his sons before inviting them to join him in sacrificing a heifer to the Lord.  Samuel inspects seven of Jesse's sons, yet the Lord tells him that He has not chosen any of them as the new king of Israel.  Samuel then summons Jesse's youngest son, David, who has been tending his family's flock.  The Lord tells Samuel that He has chosen David as the new king of Israel, and so Samuel anoints him with oil.

Did Jesse and his family know why Samuel needed to inspect them?  Were David's brothers jealous of him after Samuel anointed him?  Did Samuel consecrate David before the sacrifice?

3. David in Saul's Service
In this passage, it is noted that the Spirit of the Lord has left Saul, and so an evil spirit constantly torments him.  Saul's attendants recommend that David come and play the harp for him, as the sound of the harp will comfort him in the midst of the evil spirit's attacks.  Jesse then sends David to Saul along with some gifts; Saul becomes attached to David, and he appoints him as one of his armor-bearers.

Since the Spirit of the Lord left Saul, perhaps this event was connected with the Spirit of the Lord coming upon David in power - as noted in verse 13 of the previous passage.

1 Samuel 13-14

1. Samuel Rebukes Saul
In this passage, Jonathan attacks a Philistine outpost at Geba, causing the Philistines to assemble a large force at Micmash to attack the Israelites.  Saul musters a large force at Gilgal, yet many of his troops flee from their camp at the sight of the Philistines.  Saul waits for Samuel to arrive at Gilgal so that they can offer sacrifices to the Lord; since he does not appear within seven days, though, Saul proceeds to make a burnt offering to the Lord - disobeying Samuel's instructions in verse 8 of chapter 10.  Samuel then arrives at Gilgal and rebukes Saul for his rash action, informing him that the Lord has chosen "a man after his own heart" to replace him as the king of Israel.

I must admit that if I had been in Saul's position, I would have committed the same sin.  I would have taken Samuel at his word and waited for him for seven days.  Once those seven days had elapsed, I would have assumed that evil had befallen him; thus, I would have attempted to seek the Lord's favor with a burnt offering before my impending battle with the Philistines...

2. Israel Without Weapons
In this passage, Saul and Jonathan lead their troops to Gibeah in Benjamin.  The Philistines then send out three raiding parties against the Israelites.  It is noted that the Philistines had purged Israel of its blacksmiths at that time, and so all of the Israelites - except for Saul and Jonathan - lacked swords and spears. Apparently the Philistines could help the Israelites sharpen their plowshares, mattocks, axes and sickles, though this was not a complimentary service.

The Philistines were probably confident of their chances in their impending clash with the Israelites given that their enemies, for the most part, lacked swords and spears.  A properly forged sword was a deadly weapon at that time, and the owner of a spear could keep his enemies at a distance.

3. Jonathan Attacks the Philistines
In this passage, Jonathan and his armor-bearer leave the Israelite camp at Gibeah and approach a Philistine detachment at a pass at Micmash.  These Philistines challenge Jonathan and his armor-bearer to climb up to their outpost and fight them.  They accept this challenge as a sign that the Lord has given these Philistines into their hands, and they slay about 20 Philistines.

How did the armor-bearer fight these Philistines, if only Saul and Jonathan had swords and spears among the Israelites?  Did Jonathan have a sword and a spear, and if so, did he give one of them to his armor-bearer?

4. Israel Routs the Philistines
In this passage, the Lord throws the Philistine army at Micmash into a panic after Jonathan and his armor-bearer defeat their detachment.  Saul then musters his troops and they attack the Philistine camp; they discover that the Philistine soldiers are actually attacking each other.  Many Israelite defectors return to Saul's contingent, and many Israelites who had initially fled from Gilgal re-join their ranks.  In the end, the Lord achieves a great victory for Israel.

One must wonder how Saul and his loyal soldiers received the Israelite defectors and deserters.  Perhaps they were simply glad to see these reinforcements in the midst of the battle.

5. Jonathan Eats Honey
In this passage, it is noted that Saul had commanded all of his troops to fast until the evening of the battle, as he was consumed by his desire to defeat the Philistines.  Yet Jonathan does not know about Saul's command, and so he eats some honey as the Israelites march through a wooded area.  The Israelites then plunder the Philistines and capture many sheep, cattle and calves.  As they are quite hungry, they butcher these animals and, instead of pouring out their blood, eat them - violating the Lord's command in Leviticus 17:10-11.  Saul later asks God for guidance regarding whether he should pursue the retreating Philistines, yet God does not answer him; lots are cast to determine the cause of God's silence, and Saul discovers that Jonathan has broken his command regarding fasting.  Saul then states that Jonathan must die for his insubordination, yet his men persuade him to spare Jonathan's life since his bold action against the Philistine detachment sparked their victory.

Only Jonathan is depicted in a positive light here; it seems that neither Saul nor his men had a strong relationship with God, and so they were not mindful of His desires.

6. Saul's Family
In this passage, it is noted that Saul has three sons and two daughters.  He is married to Ahinoam, and his cousin, Abner, leads his army.  It is also noted that Saul fights the Philistines for the duration of his reign over Israel; thus, he is always on the lookout for brave men whom he can recruit to join his army.

1 Samuel 10-12

In this passage, Samuel anoints Saul with oil and states that God has appointed him as the leader of Israel; he then lists several signs that will confirm the Lord's will in this regard.  He also instructs Saul to go to Gilgal and wait seven days before he arrives; at that time, they can offer sacrifices to the Lord.

1. Saul Made King
In this passage, God fulfills all of the signs that Samuel listed in the previous passage.  Saul meets his uncle, yet he does not inform him that Samuel has anointed him as the leader of Israel.  Samuel then gathers the Israelites before the Lord at Mizpah; he reminds them of their rejection of God and their desire for a king to rule over them.  He casts lots to determine their new king, and this process culminates in the selection of Saul - who has hidden himself among the baggage.  After Saul is revealed to the Israelites, most of them acknowledge him as their king.  Samuel writes the regulations of the kingship on a scroll that he deposits before the Lord, and he dismisses the Israelites.  Saul returns to Gibeah, yet some of the Israelites reject him as their king.

Clearly Saul was not enthusiastic about his new role and its attendant responsibilities; Samuel reveals his displeasure with the concept of an Israelite king in his speech at Mizpah.  Apparently only the Israelites themselves are eager for a king to rule over them.

2. Saul Rescues the City of Jabesh
In this passage, Nahash leads the Ammonites in a siege of Jabesh Gilead.  The people of Jabesh Gilead attempt to surrender to them, yet Nahash insists on gouging out their eyes before accepting their offer of peace.  The people of Jabesh Gilead then send messengers throughout Israel, requesting assistance.  At some point these messengers reach Saul in Gibeah, and they inform him of the plight of the people of Jabesh Gilead; the Spirit of the Lord then comes upon him in power.  He slaughters a pair of oxen and sends their remains throughout Israel, spurring a large group of fighting men to join him at Bezek.  This force then attacks and routs the Ammonites.

The Old Testament records several instances where the Spirit of the Lord comes upon someone to empower them for a specific task.  Of course, since Saul was revealed to be spiritually bankrupt, the Spirit of the Lord did not remain upon him...

3. Saul Confirmed as King
In this passage, the Israelites are ecstatic after their victory over the Ammonites; they then demand the execution of those who initially rejected Saul as their king.  Yet Saul rejects their demand, giving glory to God for their victory.  Samuel then calls the Israelites to go to Gilgal, where all of them acknowledge Saul as their king.  A great celebration ensues.

One must wonder how those Israelites who initially rejected Saul as their king felt after he decisively defeated the Ammonites.  Did they still entertain misgivings about his role as their leader, or did his military exploits win them over?

4. Samuel's Farewell Speech
In this passage, Samuel interrupts the Israelites' great celebration at Gilgal with a bracing speech.  After confirming his spiritual authority over the Israelites, he reminds them that the Lord has repeatedly rescued them beginning with their bondage in Egypt.  Yet he also reminds them that when they saw that Nahash was about to attack them, they rejected the Lord and desired a king who would protect them.  Samuel then drives home his main point - Israel has sinned by rejecting the Lord  - by asking Him to produce a thunderstorm, which would have been unusual at that time of the year.  The Lord obliges, causing the Israelites to ask Samuel to spare their lives.  Samuel concludes his speech by exhorting them to follow the Lord wholeheartedly and warning them of the consequences of disobedience.

In verse 12, we see that the advance of Nahash on Israelite territory fueled their desire for a king, implying that they anticipated his assault on Jabesh Gilead.  Also, one must wonder how the Israelites felt about Samuel's harsh words during their celebration.  Perhaps they dismissed him as being cantankerous...until he jarred them with the thunderstorm.

1 Samuel 7-9

In this passage, the men of Kiriath Jearim arrive in Beth Shemesh and take the ark of the Lord.  They bring the ark to the house of Abinadab and consecrate his son, Eleazar, as its guard.

1. Samuel Subdues the Philistines at Mizpah
In this passage, it is noted that the ark of the Lord remains at Kiriath Jearim for 20 year; during that time, the Israelites mourned and sought after the Lord.  Samuel then calls the Israelites to recommit themselves to the Lord.  They gather at Mizpah and declare that they have sinned against the Lord, and Samuel intercedes with Him for them.  The Philistines try to attack the Israelites at Mizpah, yet the Lord thunders against them and throws them into a state of confusion.  The Israelites take advantage of the situation and rout the Philistines; after this defeat, the Philistines do not invade Israel again.  Samuel later leads Israel against the Philistines in several battles while serving as Israel's judge.

Perhaps the Lord caused the Israelites to mourn and seek after Him for 20 years so that they would be ready to hear His call to repentance (as delivered by Samuel).  Of course, it would not be long before the Israelites' inherent sinfulness reared its ugly head...

2. Israel Asks for a King
In this passage, it is noted that Samuel steps down from his position as the judge of Israel and appoints his sons as his replacements.  Yet his sons are terrible judges and behave unjustly, spurring the elders of Israel to request that Samuel appoint a king over Israel.  Samuel is displeased by their request; later, the Lord tells him that their request is actually a tacit rejection of Him as their King.  Samuel then warns the people of Israel regarding the consequences - including taxation -  of appointing a king over them.  Yet the Israelites refuse to heed his warnings; thus, the Lord tells him to appoint a king over them.  Samuel then commands all of the Israelites to return to their towns.

One must wonder why Samuel's sons were unable to judge Israel.  Their father served as a good example in this regard - yet somehow his example did not make an impression on them.  This fact highlights an interesting parallel between Samuel and his mentor, Eli.

3. Samuel Anoints Saul
In this passage, it is noted that a Benjamite, Kish, has a son, Saul, who was "without equal among the Israelites."  Kish has lost some of his donkeys, and Saul and one of his servants search for them throughout the hill country of Ephraim and the territory of Benjamin without success.  At some point they reach the district of Zuph; there, the servant persuades Saul to ask a man of God in a nearby town for some advice regarding the lost donkeys.  Interestingly, Samuel is that man of God, and the Lord had informed him that 1) Saul would come to him and 2) he must anoint Saul as the king of Israel.  Saul and his servant later meet Samuel, and he invites them to join him for a sacrifice at that town's high place.  The next morning, Samuel arranges a private meeting with Saul; he tells Saul that he has a message for him from the Lord.

In verse 20, Samuel tells Saul that "the desire of Israel" points to him.  Could Saul guess Samuel's intentions at that point, i.e. did Saul know that Samuel was going to anoint him as king over Israel?  Saul was focused on finding his father's lost donkeys at that time - perhaps Samuel's words went in one ear and out the other.

1 Samuel 4-6

1. The Philistines Capture the Ark
In this passage, the Israelites battle against the Philistines, and they are defeated.  In response to this setback, the elders of Israel order that the ark of the covenant be transported from Shiloh to the Israelite camp at Ebenezer.  Hophni and Phinehas accompany the ark as it is transported to Ebenezer.  The Israelites are emboldened by the arrival of the ark, and the ensuing uproar initially frightens the Philistines.  Yet the Philistines recover from their shock and rout the Israelites.  They capture the ark of the covenant and kill many Israelites, including Hophni and Phinehas.

We can see an interesting transition between verses 8 and 9 in this passage.  Somehow the Philistines are able to set aside their fear of the Lord by encouraging each other to avoid being subjected to the Israelites' rule.  Perhaps the Lord Himself strengthened the Philistines after they expressed fright in verse 8.

2. Death of Eli
In this passage, a Benjamite runs to Shiloh from the Israelite camp at Ebenezer.  He shares the news of the battle with Eli, noting that 1) the ark of the covenant has been captured by the Philistines and 2) his two sons have died.  Eli then falls over and dies.  The pregnant wife of Phinehas also hears the news of the battle, and she goes into labor.  She successfully delivers a son before dying of her labor pains.  Before she passes away, she names her son Ichabod - which means "no glory" - in light of the terrible news of the battle.

In verse 18, it is noted that Eli falls over and dies after hearing that the ark of the covenant has been captured by the Philistines.  Now if the ark had not been captured, would Eli have died after hearing that his sons had been killed?

3. The Ark in Ashdod and Ekron
In this passage, the Philistines bring the ark of the covenant to Ashdod; they place it in the temple of their god, Dagon.  On the next day they discover that their image of Dagon has fallen down beside the ark.  They restore the image of Dagon to its original position.  On the following day, they discover that their image of Dagon has fallen down before the ark; also, the head and hands of the image have been removed.  The Lord then afflicts the people of Ashdod with tumors.  This compels the rulers of the Philistines to order that the ark be moved to Gath.  The Lord then afflicts the people of Gath with tumors.  This compels the Philistines to move the ark to Ekron.  The Lord then afflicts the people of Ekron with tumors.

Clearly the Lord was sending a strong message to the Philistines by performing these supernatural acts in their territory.  Dagon, as a created being, was inferior to the Lord in all respects.  By afflicting the Philistines with tumors, the Lord wanted them to acknowledge 1) His power over them and 2) His supremacy to Dagon.

4. The Ark Returned to Israel
In this passage, it is noted that the ark of the covenant remains in Philistine territory for seven months.  The Philistines then ask their priests for guidance regarding the return of the ark "to its place."  The priests advise the Philistines to:

• return the ark to Israel along with a guilt offering that consists of five gold tumors and five gold rats (each tumor/rat pair corresponds to one of their rulers)
• place these tumors and rats in a chest on a new cart
• place the ark beside this chest
• hitch two cows that have never been yoked to this new cart.

The Philistines follow these instructions; the cows pull the cart straight to Beth Shemesh, demonstrating that the Lord is the cause of the Philistines' tumors.  The people of Beth Shemesh rejoice when they see that the ark has been returned to Israel; on a somber note, the Lord puts some of them to death for looking into the ark.  They then request that the people of Kiriath Jearim take the ark from them.

Here, the Lord displays His sovereignty and power to the Philistines by causing these cows to bring the ark to Beth Shemesh without deviating from the road from Ekron to Beth Shemesh.  He also displays His holiness to the people of Beth Shemesh by killing those who disregarded His holiness.  This is rather frightening; if I had lived in Beth Shemesh at that time, I would have looked into the ark when it arrived.  This account reminds us that God is holy; we need to fear Him and remain in awe of Him.

1 Samuel 1-3

1. The Birth of Samuel
In this passage, Elkanah, who lives in the hill country of Ephraim, has two wives, Peninnah and Hannah. Peninnah has children, yet Hannah is barren; this fuels their rivalry.  Peninnah vexes Hannah to no end when the entire family goes up to Shiloh to worship the Lord.  During one of these trips to Shiloh, Hannah silently vows that if the Lord will give her a son, then she will dedicate him to His service.  Eli assumes that her silent vow is the act of a drunken woman, yet she corrects him; he then blesses her.  Hannah later conceives and gives birth to a son, Samuel (his name sounds like the Hebrew for "heard of God").

This passage highlights the value that Israelites placed on childbearing (especially the bearing of sons) at that time.  Indeed, barrenness was perceived as a sign of God's judgment on the affected woman.  Clearly Hannah subscribed to this viewpoint, and so she desperately wanted to bear a son.

2. Hannah Dedicates Samuel
In this passage, Elkanah and his family return to Shiloh to 1) offer their annual sacrifice to the Lord and 2) fulfill Elkanah's vow to the Lord (though the substance of this vow is not mentioned).  Hannah does not join them on this trip, though, as she is weaning Samuel.  After she weans him, they travel to Shiloh, bringing a bull, some flour and wine.  She then reminds Eli of her silent vow to the Lord, and she formally dedicates Samuel to the Lord.

One must wonder if Eli remembered Hannah's silent vow to the Lord, especially since at least one year had elapsed since that incident.

3. Hannah's Prayer
In this passage, Hannah prays to the Lord - rejoicing in the fact that He had allowed her to bear a son. Indeed, God had allowed her to triumph over her rival, Peninnah.  She exults in this reversal of fortune and praises God for His hand in her victory.  She states that her victory in this instance is actually God's victory. She then returns to her hometown of Ramah, leaving Samuel in Shiloh.

This passage is similar to the Psalms where the psalmist praises God for defeating his (i.e. His) enemies and effecting his (i.e. His) victory.  Clearly Hannah identified herself as a "soldier" in God's "army," while she identified Peninnah as a "soldier" in the enemy "army."  One must wonder if Peninnah knew of Hannah's prayer; if so, how did she respond to it?

4. Eli's Wicked Sons
In this passage, Eli's two sons, Hophni and Phinehas, commit various sins as they serve at the Tent of Meeting in Shiloh.  For example, they take parts of the sacrifices that are offered at Shiloh that the Lord has commanded them to avoid.  They also sleep with the women who are serving at the Tent of Meeting.  Eli is troubled by his sons' behavior; he warns them of God's impending judgment, yet they refuse to heed his warnings.  On the other hand, Samuel ministers before the Lord.  He sees his parents when they make their annual trip to Shiloh; Eli blesses them on these visits, and Hannah has five more children.  Also, God is pleased with Samuel, and others approve of his actions.

Initially, I was confused as to why Hophni and Phinehas were being condemned for taking arbitrary parts of the sacrifices that were being offered at Shiloh.  Then I looked at the sidebar of my NIV Study Bible, which notes that in Leviticus 7:34, the Lord had stated that priests could only take the breast and thigh of each fellowship offering.  Also, Hophni and Phinehas were taking the fat of each sacrifice, which should have been given over to the Lord.  In addition, they took the raw meat of each sacrifice, since they wanted to slow-roast it; slow-roasting this meat, though, violated the Lord's commands that arose from the first Passover.

5. Prophecy Against the House of Eli
In this passage, a man of God comes to Eli and delivers the following prophecy: the Lord had chosen Eli's forefathers as His priests.  Yet since Hophni and Phinehas have dishonored the Lord at the Tent of Meeting, He will prevent Eli's descendants from serving Him.  Moreover, He will bring disaster on Eli's family; Hophni and Phinehas will die on the same day.  He will then appoint a new priest and establish his descendants in that role; He will also make Eli's descendants dependent on his descendants.

After reading this passage, I wondered: who was the new priest that the Lord would appoint to replace Eli's descendants in that role?  My NIV Study Bible states that this prophecy was initially fulfilled during the reign of Solomon, when Zadok and Abiathar served as priests; note that Abiathar was a descendant of Eli.  Yet in 1 Kings 2, Solomon removes Abiathar from the priesthood for supporting his brother, Adonijah, in his quest to become the king of Israel after David's death.  Also, my Study Bible notes that Jesus Christ Himself is the ultimate fulfillment of this prophecy.

6. The Lord Calls Samuel
In this passage, Samuel is ministering before the Lord under Eli's guidance.  One evening, when they have already laid down, the Lord calls Samuel.  Samuel runs to Eli, yet Eli notes that he did not call him.  The Lord calls Samuel a second time; Samuel runs to Eli, and Eli gives him the same answer.  Now the Lord calls Samuel a third time; Samuel runs to Eli, and this time Eli realizes that the Lord is calling him.  He then tells Samuel how to respond if the Lord calls him again.  The Lord then calls Samuel a fourth time; Samuel responds according to Eli's instructions, and the Lord tells him that He will judge Eli's family for 1) the sins of his sons and 2) his sin of failing to restrain them.  The next morning, Eli compels Samuel to tell him what the Lord told him.  The passage concludes with a statement that Samuel's holiness became more evident as time passed.

This is an interesting passage, and several verses are essential in terms of understanding it.  In verse 1, it is noted that the Lord rarely spoke to His people, which must be connected with the spiritual apathy that reigned in Israel at that time.  Perhaps Eli himself had drifted from the Lord, since it took three visits from Samuel before he realized that the Lord Himself was calling Samuel.  In verse 7, it is noted that Samuel did not know God, since God had not revealed Himself to him; thus, I wonder if Samuel fully comprehended the Lord's prophecy regarding Eli's family.

Ruth 1-4

1. Naomi and Ruth
In this passage, Elimelech, who lives in Bethlehem in Judah, takes his wife, Naomi, and their two sons, Mahlon and Kilion, to Moab since there is a famine in Judah.  Elimelech later dies, and Mahlon and Kilion marry two Moabite women - Ruth and Orpah, respectively.  Mahlon and Kilion later die, and Naomi decides to return to Judah after she hears that the Lord has brought an end to the famine there.  Orpah initially decides to go with Naomi, but after Naomi reasons with her, she remains in Moab.  As for Ruth, she resolves to go with Naomi, not budging even after Naomi attempts to reason with her.  Ruth declares that she will remain with Naomi, and so they travel to Bethlehem.

Verses 16 and 17 constitute an amazing declaration of faith by Ruth.  When I read through this book, I searched for verses where God was explicitly glorified, and these verses certainly fit that requirement.  Even though Orpah could not overcome her devotion to her people and her gods, Ruth rejected her former way of life and embraced the God of Israel.  One must wonder how Ruth came to place her trust in God; perhaps the Holy Spirit worked through Naomi, Mahlon and Kilion to make a positive impact on her?

2. Ruth Meets Boaz
In this passage, Naomi sends Ruth to the barley fields to pick up leftover grain, since the barley harvest has just commenced.  Ruth ends up in a field that is owned by Boaz, who belongs to the clan of Elimelech.  Boaz sees her, and after learning that she has come from Moab with Naomi, he tells her to join his servant girls while she gleans barley.  Ruth is amazed by his kindness, and he tells her that he has heard about her leaving her homeland to be with her mother-in-law; he then wishes God's favor to be on her.  After Ruth picks up a large amount of grain and threshes it, she returns to Naomi and shows her all that she has gathered.  Naomi is overjoyed and tells Ruth to continuing gleaning barley in that field.

While Ruth is the clear heroine of this story, Boaz also plays a critical role here.  His warm reception of Ruth, as recounted in verses 11 and 12, show that his actions toward her are free of ethnic and racial biases.  The author wants us to see that devotion to God takes precedence over all ethnic and racial distinctions; thus, if a foreigner puts their faith in the God of Israel, they will be blessed.  Now I do wonder if the people of Bethlehem chafed at the fact that Boaz treated Ruth so well.

3. Ruth and Boaz at the Threshing Floor
In this passage, Naomi tells Ruth that it is time for her to re-marry (to attain financial stability).  She picks out Boaz as a good match for Ruth; she is to wash and perfume herself, putting on her best clothes.  After Boaz lies down for the night, she is to uncover his feet and lie down at his feet.  Ruth follows her instructions; thus, when Boaz wakes up in the middle of the night, he finds Ruth at his feet.  Although Boaz is startled, Ruth asks him to protect her since he is a kinsman-redeemer.  Boaz then praises Ruth, yet he notes that there is a kinsman-redeemer who is a closer relation to Elimelech than he.  Ruth then returns to Naomi and updates her on the situation.

This is a rather interesting passage; I do wonder if Ruth and Boaz were engaging in a courtship ritual that was common in Israel at that time.  In verse 9, Ruth asks Boaz to "spread the corner of your garment over me," and I wonder if that phrase was common in marriage requests at that time.  I also wonder if Ruth and Boaz had experienced any feelings for each other before this point in the story.  Did Naomi - besides her explicit advice to Ruth - also speak well of her to Boaz before this point in the story?

4. Boaz Marries Ruth
In this passage, Boaz sits down with the above-mentioned kinsman-redeemer and ten of the elders of Bethlehem at the town gate.  Boaz then tells the kinsman-redeemer that Naomi is selling the piece of land that belongs to Elimelech, and he offers him the opportunity to buy it.  The kinsman-redeemer agrees; then Boaz notes that the kinsman-redeemer will also be marrying Ruth by purchasing the land.  At this point the kinsman-redeemer changes his mind and states that he will not purchase the land; then Boaz steps in and purchases it.  He declares this fact to the town elders, and they wish him and his family many blessings; in particular, they cite the names of Rachel, Leah, Perez, Tamar and Judah.

I am curious as to what thoughts raced through the mind of Boaz as he was describing the terms of the land purchase to the other kinsman-redeemer.  Was he somewhat devastated when the kinsman-redeemer initially agreed to purchase the land that belonged to Elimelech?  Did he know all along that the kinsman-redeemer would never agree to marry Ruth, and so he presented the terms of the agreement in two stages in order to surprise him?  Was the kinsman-redeemer unaware of Ruth's existence?

5. The Genealogy of David
In this passage, Boaz marries Ruth, and she gives birth to a son, Obed.  The women of Bethlehem praise the Lord and extol His virtues - along with those of Ruth and Obed - to Naomi.  It turns out that Obed will be the father of Jesse, who will be the father of David.  The passage concludes with a description of the family line of Perez, which stems from Perez to David.

Interestingly, Mahlon's name is not mentioned in this passage.  I suppose the author wanted to further highlight the prominent role that Boaz played in the entire story; the sidebar in my NIV Study Bible notes that Mahlon's name was presumably preserved in the town records of his family.  In any event, Mahlon played a non-trivial role in this story as he married Ruth in the first place...

Judges 19-21

1. A Levite and His Concubine
In this passage, a Levite from the hill country of Ephraim takes a concubine from Bethlehem in Judah.  The concubine is unfaithful to him, though, and she returns to her father's home in Bethlehem.  The Levite goes to Bethlehem and is able to persuade her to return to his home, despite the best efforts of her father.  The Levite, his concubine and his servant spend the night with an old man in Gibeah in Benjamin on their way to Ephraim.  Later, some wicked men in Gibeah surround the old man's house and demand to sleep with the Levite.  After much haggling on the part of the old man, the wicked men of Gibeah consent to being allowed to rape and abuse the Levite's concubine.  She dies as a result of her injuries; the Levite dismembers her and sends her body parts throughout Israel, inciting widespread anger.

I was reminded of the account of Sodom and Gomorrah in Genesis 19, as homosexuals play a prominent role in both accounts.  Also, I get the sense that God did not approve of the Levite taking a concubine, as that action does not square with his tribe's special relationship with God.  In addition, we see that the old man in Gibeah has a twisted moral compass; allowing the wicked men of his city to rape and abuse the Levite's concubine implies that he lacked a clear conscience.

2. Israelites Fight the Benjamites
In this passage, the Israelites respond to the Levite's grisly deliveries by gathering at Mizpah.  The Levite tells them of the demise of his concubine; they then demand that the Benjamites allow the men of Gibeah to be punished for their actions.  Yet the Benjamites refuse to hand over the men of Gibeah, and they mobilize against the rest of Israel.  The Israelites then go to Bethel and inquire of the Lord on two occasions as to whether they should attack the Benjamites.  In both instances the Lord seemingly allows Israel to attack their brethren, yet they are soundly defeated.  The Israelites then earnestly inquire of the Lord for a third time by weeping, fasting and offering sacrifices; He promises them that the Benjamites will be defeated, and they rout the Benjamites after setting an ambush for them near Gibeah.

Clearly the Israelites were spiritually distant from God at this time, as their desire to punish the men of Gibeah mushroomed into a desire to decimate the Benjamites.  The Benjamites were also spiritually distant from God at this time, as they would not hand over the men of Gibeah to be punished for their evil deeds.  On a side note, the Benjamites, though vastly outnumbered by the Israelites, fought valiantly by defeating them in two battles; yet that was small solace for the survivors after their tribe was crushed in a third engagement.

3. Wives for the Benjamites
In this passage, the Israelites realize that they have committed a grievous error in nearly decimating the Benjamites.  This stems from their taking an oath before the Lord at Mizpah that they would not give any of their daughters in marriage to the Benjamites.  The Benjamites are now on the verge of extinction, so the Israelites initially assist them by finding wives for the survivors among the virgins of Jabesh Gilead (the men of Jabesh Gilead did not join the Israelites in their battles with the Benjamites, so the Israelites sack their city while sparing all virgins).  Yet some of the Benjamites still lack wives, so the Israelites instruct them to go to Shiloh and seize wives for themselves among the girls who will dance in their annual festival of the Lord.

This passage concludes the rather unpleasant book of Judges.  Here, we are reminded of the spiritual poverty that characterized Israel at that time.  The Israelites took rash oaths, sacked one of their own cities (Jabesh Gilead), and sanctioned the kidnapping of innocent girls from Shiloh.  Perhaps the last verse of this passage sums up the book of Judges, "In those days Israel had no king; everyone did as he saw fit."  Hopefully the book of Ruth will provide some better examples of personal devotion to God...

Judges 16-18

1. Samson and Delilah
In this passage, Samson escapes from a trap that the people of Gaza have laid for him.  Later he falls in love with Delilah, who lives in the Valley of Sorek.  The Philistine leaders bribe Delilah quite handsomely so that she would convince Samson to reveal the secret of his superhuman strength.  Samson initially deceives her by pretending that he can lose his strength by:

• being tied with fresh thongs
• being tied with new ropes
• having his hair weaved into a loom.

Delilah is frustrated by these deceptions, and so she nags Samson until he reveals that he is a Nazirite.  Delilah seizes her opportunity and has Samson's head shaved. The Philistines then capture Samson and lead him to Gaza after gouging out his eyes.

Clearly Samson esteemed the pleasures that he enjoyed with Delilah more than his calling as a Nazirite.  If he had held to his calling as a Nazirite, he would have abandoned Delilah - especially in light of her persistent nagging.  Now I wonder if Samson discovered the Philistines who were hidden in his room after his initial deceptions of Delilah.  If so, did he dispose of them in short order, or did he spare them?

2. The Death of Samson
In this passage, the Philistines have a great celebration at the temple of their god, Dagon, after their capture of Samson; they offer sacrifices to Dagon and praise him. Samson is forced to entertain them at the celebration.  Samson then has a servant place his hands on both of the central pillars that support the temple.  After praying to God for the restoration of his superhuman strength, he shoves the pillars, causing the roof of the temple to collapse - killing himself along with a large number of Philistines.  In fact, it is noted that he killed more Philistines at that time than in all of his other engagements combined.  His family then retrieves his body and buries him in the tomb of his father, Manoah; it is noted that he judged Israel for 20 years.

Most likely the Philistines, including the servant who attended Samson, did not suspect that he could exploit the flaw in the design of their temple.  Now his actions in this case were rather horrifying, as it appears that there were no survivors; how many Philistines died at that time?  Perhaps the Philistines were sufficiently decimated so that Samson's family could come to Gaza and retrieve his body without encountering any resistance.  In any event, God clearly worked through this situation to show His supremacy over Dagon, a false god; the Philistines were engaging in idolatry, and so God worked through Samson to bring the full measure of His wrath on them.

3. Micah's Idols
In this passage, a man named Micah, who lives in the hill country of Ephraim, informs his mother that he took about 28 pounds of silver from her.  She had been concerned about the missing silver, and so she is so relieved that she consecrates her "silver to the Lord for my son to make a carved image and a cast idol."  The image and the idol are placed in Micah's house; he then makes an ephod along with some other idols, and he installs one of his sons as his priest.  Later a young Levite from Bethlehem in Judah comes by Micah's house, and Micah convinces him to replace his son as his priest.  Micah remarks that the Lord will now bless him, since he has a Levite priest.

This is a rather bizarre story (on many levels) and it illustrates the utter spiritual poverty that characterized Israel at that time.  Here we have a woman in Ephraim who actually sets aside some of her silver to God so that they can be used to make a carved image and a cast idol.  She clearly lacked a proper understanding of 1) the concept of idolatry and 2) God's wrath toward idolaters, as exemplified by Samson's final act in Gaza.  We also have a man in Ephraim who has a personal shrine and a priest; moreover, he is so spiritually blind that he believes that God will bless him since a Levite is his priest.

4. Danites Settle in Laish
In this passage, the tribe of Dan sends spies into the hill country of Ephraim, since they have not claimed their inheritance in the Promised Land.  Their spies come by Micah's house, and his Levite priest states that God is blessing their journey.  The spies end up in Laish, and they discover that its residents are rather peaceful and unsuspecting.  After they make a report to the rest of their tribe, 600 warriors are sent to capture Laish.  Along the way they stop by Micah's house and convince his Levite priest to become the priest of their tribe.  Micah then rounds up some men to try to stop the Danites, but they are too strong for his small band.  The Danites attack and capture Laish; later, they engage in idolatry using Micah's idols.

This is also a rather bizarre story (on many levels).  Now we first read the story of Dan's capture of Laish in Joshua 19; thus, this passage reminds us of this tribe's failure to honor the Lord and accept his allocation for them in the Promised Land. Thus, the Levite priest displays his spiritual blindness in this case; he should have stated that the Lord was not blessing the Danites' military excursion since they were disobeying him.  In addition, Micah is still spiritually blind as he is determined to stop the Danites from seizing his idols and his priest.  He should have realized that he had been engaging in idolatry; thus, the loss of his idols and his priest was a blessing from God.

Judges 13-15

1. The Birth of Samson
In this passage, it is noted that the Lord allows Israel to be subdued by the Philistines for 40 years (due to their sinfulness).  The Lord then sends an angel to a Danite, Manoah, whose wife is sterile.  The angel tells Manoah's wife that she will give birth to a son who:

• is to be a Nazirite
• will begin delivering Israel from the Philistines.

When Manoah hears this news from his wife, he prays that the angel would visit them again to give them further child-rearing advice.  The angel does pay them a return visit; although he refuses Manoah's offer of food, he does accept a burnt offering which allows him to show his divine power. Manoah's wife later gives birth to a son, Samson.

It is neat to see God working through Manoah's prayer to bring glory to Himself.  Note that in verses 4 and 5, the angel had been fairly explicit in his instructions to Manoah's wife regarding Samson's upbringing.  Thus, God was essentially condescending to Manoah by allowing the angel to pay them a return visit.  Yet the angel worked through Manoah's lack of faith by:

• noting that his name is "wonderful" in verse 18
• rising to heaven in the flames from their burnt offering.

2. Samson's Marriage
In this passage, Samson goes to Timnah and falls in love with a Philistine woman.  Although his parents are unhappy with this move on his part, Samson will not waver in his resolve.  On two of his later visits to Timnah, he kills a young lion by the power of the Holy Spirit and eats honey from the lion's carcass, respectively.  Samson is then married; he presents a riddle to his Philistine groomsmen concerning the lion and the honey.  The groomsmen are unable to solve the riddle, so they threaten Samson's wife; after much cajoling, she convinces Samson to reveal the answer to the riddle.  Having lost a bet that is connected to the riddle, Samson then goes to Ashkelon and kills 30 Philistines, stripping them of their clothes and giving them to the groomsmen.

This is a mind-boggling testimony of Samson's God-given strength.  How did Samson take on a young lion and rip it apart with his bare hands?  Lions are strong enough to kill humans with one paw swipe, so Samson's strength is beyond my comprehension.  Also, how did Samson get away with killing 30 men in Ashkelon?  Ostensibly people in Ashkelon would have discovered the murdered men, yet there is no mention of the Philistines attempting to punish him for these murders.

3. Samson's Vengeance on the Philistines
In this passage, Samson's father-in-law gives his wife to his best man.  When Samson hears this news, he is enraged and captures 300 foxes; after tying torches to their tails, he allows them to burn up the Philistines' grain, vineyards and olive groves.  The Philistines retaliate by burning Samson's wife and father-in-law to death.  Samson then retaliates by killing many Philistines.  He later hides in a cave in the rock of Elam, and the Philistines prepare to capture him.  3000 men of Judah arrange for Samson's handover to the Philistines so that they can be at peace with the Philistines.  Yet when Samson is about to be captured, the Holy Spirit comes upon him and he is able to kill 1000 Philistines with a donkey's jawbone.

I recently skimmed through some notes that our pastor had scanned regarding the hardening of Pharoah's heart when Moses wanted him to free the Israelites.  Now the account of Samson is connected to that story in that God plays a nontrivial role in both passages.  Samson is clearly responsible for his actions in this story; he behaves rather selfishly and will not hesitate to retaliate against those who he feels have wronged him.  Yet God is glorified through Samson's actions as he brings Israel and the Philistines into a state of war, upsetting the status quo where Israel was subservient to the Philistines.  Clearly God is working through Samson's actions to punish the Philistines for their harsh treatment of Israel.

 

Judges 11-12

1. Jephthah
In this passage, the elders of Gilead summon Jephthah to assist them in repelling the Ammonites, who have come to attack Israel.  Jephthah succeeds in persuading the elders to make him their head and commander.  Now the king of the Ammonites wants to defeat the Israelites and reclaim land that allegedly belonged to the Ammonites.  Jephthah, though, tells the Ammonite king the story of Israel's conquest of that territory - in particular, God gave it into their hands.  The Ammonite king, though, refuses to listen to Jephthah's story and the battle is joined; Jephthah leads Israel to a great victory - by the strength of the Lord.  Unfortunately he makes a rash vow to guarantee his success and eventually honors it by sacrificing his daughter.

The account that Jephthah provided regarding Israel's conquest of the disputed territory is rather interesting, as Jephthah implied that God - due to His greatness compared to that of Chemosh, the god of the Ammonites - was able to give them that land.  Perhaps Israel at that time was so spiritually confused that they did not deny the existence of foreign gods such as Chemosh; they simply believed that God was stronger than the foreign gods.  One must wonder how God reacted to Jephthah's account...

2. Jephthah and Ephraim
In this passage, the Ephraimites expresses their displeasure with Jephthah for failing to solicit their assistance in his battle with the Ammonites.  Jephthah, though, notes that they had actually refused to help him; nevertheless, civil war ensues and Jephthah leads the Gileadites in crushing the Ephraimites.  While the Ephraimites are in full retreat, the Gileadites impose a test for everyone who attempts to cross the Jordan: those who can say "Shibboleth" are allowed to cross; unfortunately the Ephraimites can only say "Sibboleth" and so they are killed by the Gileadites.  It is then noted that Jephthah leads Israel for six years before his death.

As expected, Wikipedia has an interesting article on the concept of shibboleth.  One must wonder if God directed the Gileadites to impose this test on the Ephraimites.  Also, did any of the retreating Ephraimites see their fellow tribesmen fail the Gileadites' test, realize their inability to cross the Jordan at that point, and attempt to cross the river at another point?  A larger point that should be made is that this sad story highlights the internal divisions that racked Israel at that time; every tribe had to fend for itself.

3. Ibzan, Elon and Abdon
In this passage, Ibzan of Bethlehem leads Israel for seven years before his death.  He is succeeded by Elon the Zebulunite, who leads Israel for ten years before his death.  He is then succeeded by Abdon son of Hillel, who leads Israel for eight years before his death.

The reigns of these three judges seem to have been rather uneventful, which is noteworthy in Judges.  Now one must wonder why none of them led Israel for more than ten years.  Did they die of natural causes?

Judges 9-10

1. Abimelech
In this passage, Abimelech - the bastard son of Gideon - begins to reign over Israel, including the city of Shechem.  His rise to power is marked by his murder of all but one of his half-brothers in Shechem; the surviving half-brother, Jotham, then delivers an ominous prophecy regarding Abimelech and the people of Shechem.  Abimelech reigns for three years before Jotham's prophecy is fulfilled as God sends an evil spirit between him and the people of Shechem.  In particular, Abimelech eventually destroys Shechem and scatters salt over it; he also burns its survivors to death inside a tower.  Abimelech suffers an untimely demise, though, when a woman drops a millstone on his head during his attack on Thebez.

This is a rather unpleasant account, as both Abimelech and the people of Shechem die without expressing any desire for forgiveness by God.  The violence in this passage is shocking; for example, I had difficulty contemplating verse 5, where Abimelech murders most of his half-brothers on a stone.  This is bolstered by the description of Abimelech scattering salt over the ruins of Shechem, which also highlights his burning desire to assert his authority over Israel.

2. Tola
In this passage, Tola, the son of Puah, becomes the judge of Israel.  An Ephraimite, he leads Israel for 23 years before his death.

It appears that Tola's reign was relatively uneventful; perhaps the writer of Judges penned this passage with great relief after recounting the madness that swirled around Abimelech.

3. Jair
In this passage, Jair of Gilead becomes the judge of Israel.  He has thirty sons, who ride thirty donkeys and control thirty towns in Gilead.  Jair leads Israel for 22 years before his death.

According to the sidebar in my NIV Study Bible, "riding on donkeys was a mark of both prestige and power.  Horses were evidently not present until later when Solomon imported them."

4. Jephthah

In this passage, Israel engages in idolatry after the death of Jair.  The Lord then sells Israel into the hands of the Philistines and the Ammonites, who oppress them for 18 years.  Eventually Israel cries out to the Lord for mercy; He reminds them of their idolatry, yet they plead with Him and actually dispose of the idols that they have been worshiping.  So the Lord prepares to deliver them from their oppressors; now they need to defeat the Ammonite forces that have assembled at Gilead.

I found the dialogue between Israel and the Lord in this passage to be intriguing, as He does not immediately acquiesce to their plea for deliverance from their oppressors.  Most likely He wants the Israelites to see their need for Him.  Could His righteous jealousy be on display here?

Judges 7-8

1. Gideon Defeats the Midianites
In this passage, Gideon leads his forces against the Midianites, who are camped in the valley near the hill of Moreh.  The Lord then directs Gideon - twice - to reduce the size of his army.  With a remnant of 300 men, Gideon now faces an opposing force with camels that are more numerous than the grains of sand on a beach.  Yet the Lord enables Gideon to achieve a great victory, as the Midianites begin fighting each other; the Ephraimites join Gideon in pursuing the fleeing Midianites, and they kill Oreb and Zeeb - two Midianite leaders.

It is apparent that God engages in psychological warfare in this passage.  In verse 13, He causes one Midianite to have an ominous dream; in verse 14, He causes another Midianite to interpret that dream by linking it with His impending victory.  Not only this, but He throws the Midianite forces into a panic; possibly He causes them to believe that Gideon has more than 300 men at his disposal.  Indeed, the Lord Himself has numerous weapons at His disposal, including shock and fear.

2. Zebah and Zalmunna
In this passage, the men of Succoth refuse to support Gideon in his pursuit of Zebah and Zalmunna, the kings of Midian.  The men of Peniel also rebuff Gideon, and so he vows revenge on Succoth and Peniel.  He then leads a successful ambush of Zebah and Zalmunna, routing their forces.  Next, he exacts his revenge on Succoth and Peniel.  The passage closes by noting that Gideon kills Zebah and Zalmunna, and he takes the ornaments that hang on their camels' necks.

This is a rather brutal and nasty passage that I had trouble reading.  In particular, I definitely did not envy the fate of the men of Succoth; getting beaten with whips made of desert thorns and briers sounds painful and reminds me of a certain Mel Gibson film.  Also, I definitely empathized with Jether, the son of Gideon, who he commanded to kill Zebah and Zalmunna.  If I had been in Jether's shoes, I would have lacked the strength to draw my sword and stab both of these kings to death.

3. Gideon's Ephod
In this passage, the Israelites encourage Gideon to be their king after his great victory over Midian.  Gideon refuses, though, and he states that the Lord will be their king.  Yet he then asks each of them to give him an earring from their plunder of Midian.  With these earrings he makes an ephod and places it in his hometown of Ophrah; the Israelites end up worshiping this ephod.

It is clear that Gideon, in spite of his victory over Midian, did not remove the inherent sinfulness that plagued the Israelites.  They looked to him - instead of God - as their leader, and they were so depraved that they even worshiped the (mere) ephod that he had made.

4. Gideon's Death

In this passage, it is noted that Israel enjoys peace for 40 years after Gideon's victory over Midian.  Gideon ends up having multiple wives who bear him 70 sons; he even has a concubine who bears him a son, Abimelech.  Gideon then dies - which precipitates Israel's return to the worship of false gods.  The passage closes by noting that after Gideon's death, Israel forgets his work in delivering them from Midian; thus, they fail to show kindness to his family.

It should be noted that Abimelech will play a starring role in the next chapter...

Judges 4-6

1. Deborah
In this passage, Israel again does evil in God's sight, and so He sells them into the hands of Jabin, a Canaanite king.  Israel then cries out to God for help; God speaks through the prophetess Deborah to Barak, commanding him to defeat Sisera, the commander of Jabin's army.  After some reluctance on the part of Barak, he and Deborah defeat Sisera's forces.  Sisera escapes the battlefield but is later killed by Jael; she uses a tent peg and a hammer to strike the fatal blow.

Barak's reluctance to lead the forces of Naphtali and Zebulun against Sisera and his troops showed how far Israel had slipped (spiritually) since the time of Shamgar.  Indeed, Israel was spiritually bankrupt, and so they had stopped focusing on God; instead, they focused on what they could see - Sisera and his 900 iron chariots, a fearsome force - and quaked in fear.

2. The Song of Deborah
In this passage, Deborah and Barak sing a song to commemorate the victory that God has given them over the Canaanites.  They praise God for achieving this great victory given Israel's sad state under the rule of Jabin.  They also chastise several tribes - including Reuben, Dan and Asher - for not joining them on the battlefield.  In addition, they praise Jael for her bravery, as she has killed Sisera in her own tent.  The passage closes by noting that Israel subsequently enjoyed a 40-year period of peace.

It is interesting to note that Deborah and Barak's song praises several tribes - including Ephraim, Benjamin, Zebulun, Issachar and Naphtali - while other tribes are chastised as noted above.  Clearly, the Israelites - when left to their own devices - would adopt an "every man for himself" mentality.  Only God could truly unify the tribes and induce the Israelites to have empathy for each other.

3. Gideon
In this passage, Israel again does evil in God's sight, and so He gives them into the hands of the Midianites.  Israel then cries out to God for help; God commands Gideon to deliver Israel from the hands of Midian.  Now Gideon is reluctant to follow God's leading, and so He encourages him by 1) burning up a sacrifice that he offers, 2) making a wool fleece wet with dew while keeping the ground around it dry, and 3) keeping the fleece dry while making the ground around it wet with dew.  Between the first and second above-mentioned actions on the part of God, Gideon destroys some pagan altars that his father had built.

Verse 13 of this passage is rather telling, as Gideon asks God's angel, "if the Lord is with us, why has all this happened to us...but now the Lord has abandoned us and put us into the hand of Midian."  Gideon fails to acknowledge the inherent sinfulness of Israel that is the root cause of their being enslaved by the Midianites.  One must wonder what God thought when Gideon made this statement; clearly Gideon was spiritually deficient, yet God resolved that He would be glorified through him.

Judges 1-3

1. Israel Fights the Remaining Canaanites
In this passage, Israel embarks on its first military campaign since the death of Joshua.  Judah and Simeon defeat the Canaanites and Perizzites, including their leader, Adoni-Bezek.  The account from Joshua 15 of Caleb giving his daughter Acsah in marriage to Othniel - and providing her with springs of water - is retold here.  Several tribes are also implicitly chastised for not driving out the Canaanites in their assigned territories; instead, those tribes enslaved the Canaanites.

We see that while God was with the Israelites in giving them the Promised Land, they failed to obey Him completely by possessing all of their assigned territories.  This failure sets the stage for Israel's struggles with obedience throughout the remainder of Judges.

2. The Angel of the Lord at Bokim
In this passage, an angel of the Lord comes to the Israelites at Bokim and states that since they have failed to obey the Lord, He will cause the surviving Canaanites in their assigned territories to ensnare them.  This declaration spurs the Israelites to weep and offer sacrifices to God.

One must wonder if the Israelites were merely trying to appease God by weeping and offering sacrifices to Him.  Perhaps they figured that if they appeased Him at that time, He would not use their neighbors to ensnare them - and then they could continue sinning without any repercussions.

3. Disobedience and Defeat
In this passage, it is noted that after Joshua and the generation of Israelites who he led into the Promised Land passed away, the next generation of Israelites failed to obey the Lord.  Instead, they worshiped Baal and the Ashtoreths; thus, the Lord punished them by 1) sending raiders to plunder them and 2) having their neighbors enslave them.  The Israelites also intermarried with their neighbors; thankfully, the Lord would frequently rescue them by raising up judges.

In verse 22 of chapter 2, the Lord states that He will use the surviving Canaanites "to test Israel."  This is a rather interesting statement, as it implies that in terms of God's covenant, "the ball was in Israel's court."  The question, then, was whether Israel would be able to pass this test.  We see that Israel is ultimately responsible for its actions.

4. Othniel
In this passage, Israel serves the Baals and the Asherahs; they are then enslaved by Cushan-Rishathaim, the king of Aram Naharaim.  After eight years of slavery, they cry out to the Lord and He rescues them by raising up Othniel.  They then enjoy forty years of peace until Othniel dies.

Clearly Cushan-Rishathaim was a rather harsh slave-owner.

5. Ehud
In this passage, Israel breaks its covenant with the Lord; they are then enslaved by Eglon, the king of Moab - who enlists the Ammonites and Amalekites to help him subdue Israel.  After eighteen years of slavery, they cry out to the Lord and He rescues them by raising up Ehud.  In this case, Ehud kills Eglon by taking advantage of the fact that he is a southpaw.  Israel then enjoys eighty years of peace.

I have always found this passage to be strangely amusing, especially as Eglon was so fat that, as noted in verse 22 of chapter 3, "the fat closed in over" Ehud's sword.  Eglon's servants are also due for criticism, as they failed to properly "pat down" Ehud when he initially visited Eglon.

6. Shamgar
In this passage, the Lord raises up another judge, Shamgar, who kills 600 Philistines with an oxgoad.

One must wonder if Shamgar killed all 600 Philistines in a single battle - or if he killed them over several engagements.  He must have been rather skillful with an oxgoad.

Joshua 22-24

1. Eastern Tribes Return Home
In this passage, Joshua blesses the tribes who will dwell on the eastern side of the Jordan River - the tribes of Reuben, Gad, and half of Manasseh.  Now as these tribes return to their homes, they build an altar that spurs the rest of Israel to prepare for war against them.  Phinehas (the son of Eleazar) and ten tribal leaders - one for each of the "western tribes" - meet the "eastern tribes" in order to forestall a civil war; it turns out that a great misunderstanding has occurred, and so no blood is spilled.

This is a rather bizarre story; it does illustrate the importance of communication.  Perhaps the eastern tribes should have informed the western tribes of their plans before they built their altar (to serve as a memorial for future generations).  This story also illustrates the zeal for the Lord that prevailed in Israel at that time; any perceived affront to His glory and honor would be immediately addressed in the appropriate fashion - with war being an option.

2. Joshua's Farewell to the Leaders
In this passage, Joshua reminds the leaders of Israel of the Lord's providence in bringing them to their present inheritance.  He exhorts them to hold fast to the Lord and to His Law.  He also assures them that if they turn away from the Lord and intermarry/associate with other nations, the Lord will punish them - via these other nations.

I wonder if the people of Israel were feeling rather complacent after the allocation of the Promised Land; if so, this speech by Joshua was designed to wake them from their stupor and help them focus on God and His covenant with them.

3. The Covenant Renewed at Shechem
In this passage, Joshua reminds the Israelites of all that the Lord had done for them, starting from the time of Abraham.  Given the Lord's providence in bringing Israel to the Promised Land, Joshua challenges them regarding their ultimate loyalties.  The people respond by declaring their allegiance to God, and they refuse to change their minds after Joshua hints at their inability to fulfill their vows to Him.  Thus, Joshua renews the covenant between Israel and the Lord; he commemorates the occasion by placing a stone under an oak tree.

This story implies that the Israelites were experiencing a "spiritual high" after the allocation of the Promised Land.  Perhaps they should have listened carefully to Joshua's hint in verses 19-20 that they would be unable to fulfill their vows to the Lord.  Yet they were probably so ensnared by their spiritual high that they repeatedly declared their devotion to God.

4. Buried in the Promised Land
In this passage, it is noted that Joshua passes away at the age of 110.  Israel continues to serve the Lord faithfully during Joshua's lifetime and that of the elders who outlive him.  Joseph's bones, which had been transported by Israel during their years of wandering in the desert - are buried at Shechem.  Eleazar, the high priest, also passes away.

This is a very natural way to conclude the book of Joshua.  The leaders - both military and spiritual - of Israel have now passed on, and the onus is on Israel to remain faithful to the Lord in their absence.  Of course, the book of Judges will reveal how they did...

Joshua 19-21

1. Allotment for Simeon
In this passage, the Lord allots land for the tribe of Simeon.  It is noted that their allotment lies within the allotment of the tribe of Judah.  In verse 9 we see that "Judah's portion was more than they needed.  So the Simeonites received their inheritance within the territory of Judah."

This allotment essentially fulfills Jacob's curse on Simeon in Genesis 49:7.

2. Allotment for Zebulun
In this passage, the Lord allots land for the tribe of Zebulun.  Their allotment includes the town of Rimmon.

3. Allotment for Issachar
In this passage, the Lord allots land for the tribe of Issachar.  Their allotment includes the town of Jezreel.

4. Allotment for Asher
In this passage, the Lord allots land for the tribe of Asher.  Their allotment includes the city of Tyre.


5. Allotment for Naphtali
In this passage, the Lord allots land for the tribe of Naphtali.  Their allotment includes the city of Kedesh.


6. Allotment for Dan
In this passage, the Lord allots land for the tribe of Dan.  In verse 47 we see that the Danites had trouble conquering their assigned territory, so they ended up attacking Leshem and conquering it.

I'm assuming that the Danites' difficulties in terms of conquering their assigned territory stemmed from their lack of faith and trust in the Lord.  As I've noted in previous posts, I would have been quite fearful if I had been a Danite at that time - war is not something to be taken lightly.  Also, did the Lord actually condone their attacking and conquering Leshem?  The passage doesn't provide an explicit indication of His reaction to their change of plans.


7. Allotment for Joshua
In this passage, Israel fulfills the Lord's command that they give Joshua the town of Timnath Serah in the hill country of Ephraim.  This concludes the division of the Promised Land for Israel.

Now I cannot recall the reason why Joshua chose the town of Timnath Serah as his inheritance.  If any readers can shed some light on this, that would be neat.

8. Cities of Refuge
In this passage, the Lord designates six "cities of refuge" in Israel.  The function of these cities can be described as follows: assume that Person A kills Person B by accident.  Person A can flee to one of these cities and be protected from the avenger of blood, who is typically the closest male relative of Person B.  After a trial occurs, Person A is ostensibly pardoned; he must then remain in that city until the high priest at the time has passed away.  Person A is then free to return to his hometown.

This is a rather interesting passage and it raised some (probably fanciful) questions.  Were there instances in the Old Testament period when Person A killed Person B by accident, yet Person A was caught and killed by the avenger of blood before he reached a city of refuge?  Why did Person A need to wait for the death of the high priest at that time before leaving a city of refuge?  Were there cases where Person A was pardoned,  left a city of refuge too early and was then killed by the avenger of blood?


9. Towns for the Levites
In this passage, the Israelites give the Levites several towns - and pasturelands - out of their inheritance.  In particular, the allotment for the Levites is divided among the 1) Kohathites who are descendants of Aaron, 2) all other Kohathites, 3) Gershonites and 4) Merarites.  In verse 43, we see that this passage concludes the allotment of the Promised Land for Israel; the Lord has defeated all of their enemies and given them peace - fulfilling all of His promises to them.

It is interesting to note that all six of the cities of refuge from the previous passage are given to the Levites.  Does this have some correlation with the "death of the high priest" stipulation as noted above?  Also, it should be stressed that this passage is the culmination of the second part of God's three-fold promise to Abraham in Genesis 15 - his descendants have taken possession of the Promised Land.  Of course, their sinfulness will prevent them from holding on to it...