Judges

(90) March 31: Judges 1-2 & Luke 7:1-30

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider the reasons Israel begins to struggle.

To ponder:
After Joshua’s death Israel consult God via prophet (Deut 18v20) or priest (Num 27v21) as to who should go first to drive the remaining Canaanites out. God specifies Judah, fulfilling Jacob’s word that Judah will be pre-eminent in battle and leadership (Gen 49v8-12). One wonders however if they should have trusted God sufficiently not to ask the Simeonites for help. Nevertheless, as during Joshua’s lifetime, God “gives” the Canaanites and Perizzites into their hands. The amputation of Adoni-Bezek’s thumbs and big toes was a common punishment of enemies, preventing them from ever again wielding a weapon or running into battle. 1v7 stresses this is a just penalty for one who has done this to many himself, reminding us that these holy wars are God’s right judgement on the nations (Deut 9v5).
Having attacked Jerusalem previously (Jos 15v63), Judah now takes and burns the city (1v8). However, it seems Jebusites remained and couldn’t be later driven out by Benjamin (1v21). And this theme pervades. Judah defeat those they attack because the LORD is “with” them. And here we are told again of the inheritance given Caleb’s brother and daughter (Jos 15v16-19), and how the Gentile descendents of Moses’ father-in-law are given a share within Judah. But we are also told Judah couldn’t “drive out” those on the plains because they had “iron chariots.” Likewise, the LORD was “with” the house of Joseph against Bethel. However Joseph’s two tribes couldn’t fully drive the peoples out, nor could Zebulun, Asher, Naphtali or Dan. Rather some Canaanites just continued to live amongst them, whilst others were pressed into “forced labour.”
We have already considered why this was serious and why this lack of rigour for purity within the church is too. This is affirmed in what follows: “The angel of the LORD” speaks as God. He recounts how he brought Israel out of Egypt, but rebukes her for disobeying his command not to make a covenant with the Canaanite nations. This may refer to their covenant with the Gibeonites (Jos 9v16) or their general readiness to have the peoples live amongst them. God is clear, quoting words from Joshua (Jos 23v13), he says the peoples will therefore become thorns and their gods snares. Israel are penitent, weeping and seeking atonement through sacrifice.
However things still worsen. 2v6 returns us to Joshua’s life (Jos 24v28), teaching that everything degenerated from then. Repeating Joshua 24v29-31 we hear again of the people’s faithfulness during his life and whilst the elders who had witnessed God’s acts lived. But after they all died, the next generation forsook God for false gods, provoking his anger so that they were plundered by raiders. The idea of being “sold” by God may imply their being enslaved. So rather than fighting for them, “the hand of the LORD was against them” just as he promised (Lev 26v17). But the reason for this tragedy is striking: This generation neither knew God or what he had done. In other words, the previous generation had failed to pass on God’s deeds and commands as he had repeatedly told them to (Deut 6v6-25). We must grasp that our children’s response to the Lord depends on this too (Eph 6v1-4, 2 Tim 1v5).
2v16-23 introduces the coming book. In “compassion” God would raise up judges to save Israel from these enemies. But the people wouldn’t listen to them, and would turn from the obedience of their fathers into idolatry, and especially so when the judge would die. God therefore determines not to drive out the remaining nations, but leave them to “test” Israel. Just as the temptations of the world test how faithful we are willing to be to Christ, so Israel’s future response to these Canaanites will be an indicator of their eagerness to “keep the way of the LORD.”

Praying it home:
Thank God for sending Christ out of compassion for us in our sin and idolatry. Pray that you and Christians today would be diligent in telling the next generation about the deeds and will of the Lord.

Thinking further:
To read the NIV Study Bible introduction to Judges, click here.

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(91) April 1: Judges 3-5 & Luke 7:1-30

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note what God does for Israel.

To ponder:
The nations God leaves to “test” Israel, not only display her readiness to obey, but teach her warfare for her own protection. And it is as each new generation in the church suffers pressure from the world, that they learn for themselves how to stand firm.
            Israel immediately fails her test, intermarrying with the Canaanites, serving their gods and “forgetting” the LORD, so doing “evil.” As promised, God’s anger therefore “burns” against the people, “selling” them into the hand of the King of Aram (see 2v14). So begins the cycle that repeats throughout the book: The people sin, are handed over to their enemies, cry out to the LORD who in compassion responds by sending a deliverer in the form of a judge. The people then find rest for a number of years before the judge dies, they turn from the LORD again, and the cycle repeats.
            Despite his heroic pedigree, it is clear, like all subsequent judges, that God lies behind Othniel’s success as “the Spirit of the LORD” comes upon him. Israel’s first period of rest is then a full forty years, with its symbolism of a time of testing and potential deliverance – as in the desert.
            So we are immediately looked with thanks to God’s provision of Christ as his greatest saviour, to whom God gives the Spirit without limit (Jn 3v34), and who lives forever and so establishes an everlasting peace for those who cry out to him (Heb 7v24-25).
            Ehud’s story is longer, framed to be retold dramatically to future generations. The event is significant because it resulted in the subjection of Moab, Israel’s great enemy (see Num 25). In response to Israel’s evil, God “gave” Moab’s King Eglon “power over” them for eighteen years – the very thing he had refused to do previously (Num 22-23). Ehud’s left-handedness may have been thought a disability. Nevertheless, using this, God enabled him through cunning to kill the king. The two notes of Ehud passing Moabite idols hints to their impotence and God’s supremacy. It is for this reason the Israelites called together by the battle trumpet “struck down” ten thousand “vigorous and strong” Moabites. And so the land this time had peace for eighty years.
            Little is mentioned of Shamgar. In “saving” Israel he may have been a judge. However the next said to follow Ehud is Deborah. As in Egypt, the people again cried to the LORD under the cruel oppression of the Canaanite king Jabin. God’s provision of Deborah is portrayed as a rebuke on Israel’s men. As a prophetess, she relates God’s command to Barak to do battle, with God’s promise to lure the enemy to the Kishon River and “give him into” Barak’s hands. But Barak won’t go without Deborah. So Deborah says the honour for killing Sisera, the enemy commander, will go to a woman. Although Barak is victorious, it is therefore Jael, the wife of one of Moses’ Gentile father-in-law’s descendents, who finishes Sisera off with the famous tent peg. This then leads to the destruction of Jabin by the Israelites.
            Both Ehud and Deborah show how God uses those who are least expected in the fulfilment of his purposes, just as he eventually used an everyday labourer from Nazareth, a group of fishermen and a persecutor of his church. By his Holy Spirit, he uses us too, if we will only step up.
            The song stresses just this, praising God for when Israel’s “princes” “take the lead.” It tells of the dark days of life in Israel before Deborah “arose” and of the “righteous acts” of the LORD and Israel’s “warriors.” The tribes who came to fight are therefore acknowledged, and those who didn’t criticised. And God’s act of using the forces of heaven (stars) and earth (river) are told. (It seems the river may have suddenly flooded to hamper the enemy – an echo of God’s defeat of Pharoah’s armies at the red sea.) The now unknown town of “Meroz” is cursed for not helping (5v23), whilst Jael is “blessed” for her act. They therefore display God’s disposition to the equivalent responses in the tribes. By drawing out Sisera’s death, the “perishing” of Israel’s enemies is then brought home.

Praying it home:
Thank God that Christ is the perfect deliverer and ruler, who has established an everlasting peace. Pray that you and others in your church would courageously step up to play your part in God’s purposes in the power of his Holy Spirit.

Thinking further:
Deborah continues to challenge men. Her role suggests it is not inappropriate for women to hold high office in government, nor in some capacity to speak God’s word in a way equivalent to prophecy. Yet she also reminds us that in all sorts of spheres today women are simply having to take on extra roles that they shouldn’t have to, because men are stepping back from their responsibilities. For example, every couple will need to agree on how they divide what needs to be done in their marriage. However, in some instances wives end up doing almost everything because their husbands won’t play their part. Men: We need to think on this.

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(92) April 2: Judges 6-7 & Luke 8:1-21

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider what is being stressed by the detail of the story.

To ponder:
The cycle continues, “again.” This oppression is so severe, Israelites prepared shelters to hide in. Hoards would wreck their crops, kill their livestock and impoverish them. So Israel “cried out” to the LORD.
            First God sends a prophet to remind them that in response to the Exodus they were to remain faithful, but have not listened. This clarified their hardships did not stem from any inability in him. The same point is made by the angel of the LORD. Gideon takes the angel’s words “the LORD is with you mighty warrior” to refer to God being with the people in general. Not realising who the person is, he mentions the Exodus and asks why, then, Israel were being oppressed, suggesting God must have abandoned his people. These events set the backdrop for the coming story in which again and again it is emphasized that the LORD (not Gideon) is the one delivering Israel.
            God sends Gideon “in the strength” Gideon has. But Gideon replies he is the “weakest” of the “least in my family.” Indeed, he was threshing wheat in secret, probably for fear of the Midianites (6v11). So God points out where strength is to be found, replying: “I will be with you.” However, Gideon’s weakness is also of faith. Time and again he therefore asks for reassurance, and God graciously and patiently gives it.
The angel responds to Gideon’s first request for a “sign” by bringing not water (Num 20v7-11) but fire from a rock with his staff, to consume Gideon’s offering (probably a burnt offering, expressing devotion to God). This proves the angel is the God of the Exodus. And like Moses, Gideon declares he has seen “the LORD face to face” (Num 12v8).
God then tells Gideon to tear down his father’s altar to Baal and Asherah pole, erecting a proper altar and offering a bull on the wood of the pole. This is Gideon’s first act against the cause of Israel’s oppression. But once more he shows his timidity and weak faith, by acting at night in fear. The next morning his father restrains the enraged crowd, declaring: “If Baal really is god, he can defend himself.” Of course this only proves that Baal is not.
            The Midianites and their allies then enter the land again. As with Othniel, “the Spirit of the LORD” comes upon Gideon, he rallies various tribes with the trumpet and goes to do battle. Yet again, he needs reassurance that God will do what he “promised,” twice testing him with the fleece. But the LORD is well able to fulfil his promise. Here 7v2 is key. So that Israel will not boast in her own strength, God reduces her army from the thirty-two thousand to three hundred! 6v5 stressed the enemy always came in a number “impossible to count.” To defeat them now could therefore only glorify God. To reassure Gideon again, God makes plain he is going to “give them” into Gideon’s hand and sends him into their camp to hear an enemy recount a dream interpreted to mean God had indeed “given” them into Gideon’s hands. So Gideon worships God and is victorious. His men simply blow trumpets, smash jars and give out a battle cry. The enemy flee in panic, and we read “the LORD caused” them to turn on each other with swords. Other tribes are then called out to pursue them and two of their key leaders are killed.
            Just as God used the weak Gideon with so few men, so he defeated all evil through just one man, Jesus Christ. We are therefore reminded once more of his absolute ability to deliver us from sin and help us in times of need. Yet we are encouraged too, of his gracious patience with our weakness and struggling faith.

Praying it home:
Thank God for his grace and patience with our weakness. Pray that you would be able to trust him sufficiently even to stand apart from your family as Gideon did, in faithfulness to Christ.

Thinking further:
None today.

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(93) April 3: Judges 8-9 & Luke 8:22-56

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider what we’re learning about the people of Israel.

To ponder:
As in chapter 5, the different responses of Israel to her enemies dominates. The Ephraimites criticize Gideon for not involving them more, whereas when Gideon and his 300 men seek bread from the men of Succoth and Peniel, they are refused. These Israelites don’t want to take sides whilst the Midianite kings are still at large (8v6). Let us be those eager for more service in the purposes of God’s kingdom rather than holding back in-case this might result in trouble with the world.
            Such reluctance is foolish because the LORD will still prevail. So having been reduced from 120,000 to 15,000 men, the remaining Midianites are routed by Gideon’s small force, and the kings captured. Gideon then punishes the men of Succoth and Peniel – tearing the flesh of the first with thorns and briers, and demolishing the tower of the second and killing its men. He then executes vengeance on the Midianite Kings for killing his brothers. Although this vengeance would seem in-line with God’s law (Num 35v16-28), we are not told whether Gideon’s other acts were commendable. Nevertheless, they are a judgement on the unfaithful Israelites, looking to the final judgement of those within the church who prove themselves faithless by their lack of willingness to serve (Matt 25v24-30).
Israel’s failure to honour God continues. The people want Gideon and his descendents to rule them like a King because “you have saved us.” Gideon’s response shows this stems from a lack of faith in God to be their Saviour: “the LORD will rule over you.” Any desire for a king should be for one to mediate God’s rule not take his place! And the context shows this is particularly necessary because men are not fit to rule. This is probably why the failure of Gideon’s son to administer justice against Israel’s enemies is noted (8v20), and certainly why we’re told of Gideon making a gold version of the High Priest’s ephod (outer garment) for where he lived. In being crafted from Midianite plunder this would not only be defiled, but provide an alternative focus for worship to Shiloh, whilst implying that Gideon’s family were more important than others. Indeed, people then “worshipped” it, and it became a “snare” to Gideon’s family, perhaps by leading them into this idolatry or into pride. It’s a warning against celebrity culture within the church. So easily gifted ministers can be looked to as if they not God are building the church. This subtly undermines our faith and prayerfulness in the Lord, and so easily leads these ministers into pride.
            As soon as Gideon dies Israel again fall into idolatry, forgetting the LORD who “rescued them” and failing to show kindness to the family of the one who contended with the god they now worship (6v32). However, despite his own sins, Gideon was blessed with seventy sons and long life. Nevertheless, although he affirmed God should be the ruler, one son (Abimelech) draws the people of his mother’s clan in Shechem to himself, gets money from them to hire mercenaries, murders all his brothers except Jotham, and is crowned “king.”   
Jotham’s story (9v7-21) highlights that Shechem don’t really want Abimelech as king, and that this will lead to “fire” from him to them (9v15) as a judgement for how they treated Gideon’s family. So Sechem transfer their allegiance to Gaal, fight Gideon’s mercenaries and end up taking refuge not in God but in a pagan temple (9v46), which Abimelech then sets on fire, before being killed himself in a humiliating way when laying siege to Thebez. The conclusion is key (9v56-57): “God” the true King “repaid the wickedness” of Abimelech and Sechem in response to Jotham’s curse.

Praying it home:
Thank God for ruling us so perfectly through Christ his King. Pray that you would display the eagerness of the Ephraimites to serve his purposes, and in no way side with whatever stands against him.

Thinking further: Evil spirits or demons
Judges 9v23 tells us God “sent and evil spirit” between Abimelech and the men of Shechem. We see the same in 1 Samuel 16v14-23, 18v10, 19v9, 1 Kings 22v19-23. The Bible portrays God as sovereign even over the powers of evil. Just as the demons had to plead with Jesus not to send them into the abyss (Lk 8v31), evil spirits do nothing that God doesn’t permit or even command. That’s how utterly in control he is. However, he cannot be charged with evil, because his use of evil – whether evil spirits or evil people, is to achieve good ends (Gen 50v15-21). In Judges 9, that is his judgement on Abimelech and the men of Shechem. Elsewhere it may be to test, prove, mature or display someone’s faith, as it was in allowing Satan to inflict Job (Job 1v8-22). There is mystery here, and we should never think the influence of an evil spirit abrogates a person’s responsibility for their actions. It certainly didn’t for Judas (Lk 22v3). However, these truths wonderfully assure us that we cannot be tempted beyond what we can bear, nothing can separate us from God’s love, that God is doing something even in evil that befalls us, and his purposes can never be thwarted. This is all because even the powers of darkness are subject to his control now expressed through Christ (Eph 1v19-22). To read Jim Packer on “Demons” click here.

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(94) April 4: Judges 10-11 & Luke 9:1-36

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider what should be commended and critiqued about Jephthah.

To ponder:
God uses Tola and then Jair to lead Israel. The prosperity and peace Jair’s sons enjoyed in ruling the “Gilead” region is noted to contrast the illegitimacy and poverty of Jephthah (11v1-2) as the one God chose to lead. This patterns his choice of Jesus, who was also born in shame and poverty. God does things his way, and salvation comes by the equipping of his Spirit not by human privilege.
            As Israel “again” turn from the LORD, their idolatry broadens to include not just the Baals and Ashtoreths, but the gods of the surrounding nations. Again then, God sells them into the hands of their enemies – and on both sides of the Jordan. And again, they “cry out” to him. But this time God refuses to save, urging them to seek salvation from the gods they have “chosen.” It reminds us that we cannot presume God’s deliverance from the enticements of this world, if we choose to give ourselves to them. However, Israel persist in their pleas until God “could bear Israel’s misery no longer.” We can be sure then, he takes no pleasure in his judgement or discipline.
            Jephthah the “Gileadite” is already known as a “mighty warrior,” around whom a “group of adventurers” have gathered. So when the Ammonites make war on Israel and camp in Gilead, it is no surprise the elders ask him to command them. However his mother was a prostitute, so his brothers had driven him away so he wouldn’t share in their inheritance. Jephthah understandably points this out. And it warns us against rejecting the Lord’s anointed, as we will one day need him to deliver us.
            The elders promise Jephthah will be “head” which is repeated twice with appeal to God as witness and then in his presence (11v10-11). Jephthah then dialogues with the Ammonite king. The land in question had once been Moab’s, before being lost to the Amorites and then to Israel. It seems the Ammonites had now taken Moab and so laid claim to their old lands too. Jephthah points out Israel have taken nothing from the Ammonites, and because God had given this particular land to Israel the Ammonites have no right to take it. Indeed, the king of Moab didn’t oppose Israel when she first took the land, nor have the Ammonites for the past 300 years Israel have occupied them (the time since Joshua). So the Ammonites should take what their god gives them, not what the LORD has given Israel. This suggests the contest is between these two gods. And Jephthah is in no doubt who is the true God, ending: “Let the LORD, the judge (or ruler), decide the dispute this day.” It is because the LORD has decided we are to receive our inheritance that it is so certain.
            Of course the Ammonites paid no attention, and as with other judges, “the Spirit of the LORD came upon Jephthah,” and he advanced. Yet, although his speech displayed leadership skill appropriate to rule Israel, he immediately showed himself a sinner. Rather than simply trust God, he made a hasty vow to broach a deal with him. And when the LORD gave the enemy into his hands, this was forfeit. The vow many not have entailed Jephthah sacrificing his delightful and only daughter (11v34), but dedicating her to a life serving the LORD (Lev 27v1-2). This makes the daughter’s submission to the vow commendable – and perhaps Jephthah’s too. It also explains the threefold emphasis on her never marrying, meaning Jephthah would have no descendent to inherit (11v37-39). The lesson is that God does not need persuasion or coercion to act, just faith. Indeed, bargaining with him may lead to unfortunate consequences.

Praying it home:
Praise God that he has compassion even amidst his judgement and discipline. Pray that we would simply trust him and never presume to bargain with him.

Thinking further: Jephthah’s vow
The NIV reads 11v31 as a foolish vow from Jephthah that “whatever comes out of my door will be the LORD’s, and I will sacrifice it as a burnt offering.” However, this could read “whatever comes out of my door will be the LORD’s, or I will sacrifice it as a burnt offering.” So if it was an animal that was appropriate as an offering, it would be sacrificed, but if not, whatever appeared would be given to God’s service. Commentators differ on this, but in my view a number of factors favour the second interpretation: First, this reflects the two possibilities of Leviticus 27v1-13 – the vow that dedicates a person to the LORD (Lev 27v1-8), or the vowing of an animal to be sacrificed or given to God’s service (Lev 27v9-13). Jephthah is certainly using this “vow” terminology. Second, this gives better explanation of the threefold stress on his daughter being a virgin (11v37-39). This would be odd if she was just being killed, but not if she was being given to a life in which she could never marry. Indeed, if she is about to be sacrificed, why is she not lamenting her coming death? Third, the idea of “dedication” to the LORD is a big theme in the coming events (13v5-7, 17v3,1 Sam 1v22). Fourth, Gideon’s sins were condemned (8v27), so one would expect the writer to do the same with such a serious sin as child sacrifice in Jephthah (Deut 18v10). Fifth, child sacrifice warranted the death penalty (Lev 20v2), so it is hard to explain why God instead has Jephthah lead Israel.

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(95) April 5: Judges 12-14 & Luke 9:37-62

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note what we learn about the LORD.

To ponder:
Perhaps assuming it their right to lead Israel (Gen 49v22-26), the Ephraimites are provoked for a second time that they were not “called” to fight (see 8v1). Jephthah’s response displays the same qualities of diplomacy and leadership as in chapter 11, but his thorough destruction of his fellow Israelites is not commendable. We should note God is no-where mentioned as sanctioning this inter-tribal warfare. Rather, the Ephraimites’ response suggests it reflects the increasing degeneration of Israel. They act like Canaanites in how they threaten and fight against their fellow Israelites (12v1, 14v15). The church must always guard against such worldy factionism and disunity, so often motivated by the desire to be the greatest, or those who follow the greatest (Lk 22v24-30, 1 Cor 3v1-9).
            Ibzan, Elon and Abdon next judge Israel in succession. Ibzan and Abdon are portrayed as blessed in terms of their families, with the former enjoying wide political influence through marriage with other clans, and the latter the prosperity of seventy donkeys. So this was a time of stability for Israel.
            But “again” Israel “did evil in the eyes of the LORD,” and so “were delivered” to the Philistines for forty years. This time they did not even cry out for help. Nevertheless, the LORD graciously gave it, promising one who would “begin” Israel’s deliverance from the Philistines – a work king David would complete.
The lengthy account of Samson’s birth, the appearance of the angel, the relative miracle, Samson’s life-long consecration to the LORD as a Nazarite (usually this was temporary), and the summary statement that the LORD “blessed” and the Spirit “stirred” him as he grew, all stress his appearance was God’s special provision, raising much hope. Indeed, the righteousness of his parents increases this expectation. They both believe the promise of a son even though “the man” only “looked like an angel.” They pray for instruction about how to raise the boy. And mum displays some refreshingly straight-forward spiritual insight (13v22-23). It all highlights Israel’s need for a righteous ruler to lead then. And the focus on the angel’s appearance to the mother draws a clear line to Gabriel’s appearance to Mary, who believed his word about the coming miraculous birth of the righteous ruler who would fully deliver God’s people.
The need for this ruler is only highlighted by Samson’s subsequent unrighteousness! Twice he demands a Philistine wife even when challenged by his parents, he breaks the law by eating from the unclean carcass of a lion, he fraternizes with Israel’s Philistine enemies at his wedding banquet, and he shows himself a petulant joker. Yet by these means we see God nevertheless using him, even in his sin. His choice of a Philistine wife is because “God was seeking an occasion to confront the Philistines.” He killed the lion because the Spirit “came upon him.” And his fraternizing and joking becomes the means of him first acting against the Philistines when the Spirit comes upon him again. In all this he is like Israel. She was miraculously bought into being and set-apart to God’s service, but has now married Canaanite gods, become unclean and fraternized with the nations she should have driven out. Yet God would still use her.
Once more we see God somehow behind the apparently free choices, desires and passions of human beings, governing even evil to fulfil his good purposes. And we are reassured that although our own sinful acts are not excusable, nor the waywardness of the church, God will be using these things for his own ends. The angel gave his name as “wonderful” or “beyond understanding.” How clearly this describes God’s activity in Samson’s life.

Praying it home:
Praise God that he governs even evil for good, and especially in having brought about the death of Christ. Pray that you and the church would nevertheless be upright and faithful.

Thinking further:
None today.

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(96) April 6: Judges 15-17 & Luke 10:1-24

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note how Israel’s degeneration is evident.

To ponder:
Having lost his wife to his best man, Samson sets the Philistines’ corn alight, they therefore burn Samson’s wife and her father, and Samson responds by “attacking them viciously.” There’s warning here about how vengeance spirals.
Contrasting Judah’s intended primacy in battle (1v1-3), rather than taking the opportunity this gave for an uprising, they tied Samson and handed him over. However, “the Spirit” came upon him,” and he struck down a thousand men with just a donkey’s jawbone. This seems far fetched. But that’s the point. It could only be done through God. And here we see Samson is still a man of faith (Heb 11v32), acknowledging this, and then praying for water – albeit in a petulant way. In grace, God provided. And we read Samson led Israel for twenty years. The point about God’s use of a fallible man is therefore made again, but with emphasis on just how much can be achieved in God’s strength (Phil 4v13).
            Lust and love follow. The Gaza gates Samson tore off and carried to the top of a hill would have been two stories high! This seems to be recorded simply to stress how strong he was. But not for long. Like Judas, Delilah betrays Samson for money. The game Samson plays with her shows how flippant he was about his strength, whilst his final revelation shows he knew it depended on his remaining a Nazarite. Once more he patterns Israel. She shows little regard for her privileges, and is strong only as long as she remains set-apart to God. To make this point, as soon as Samson’s head was shaved “his strength left him,” because “the LORD had left him.” And so he was seized, had his eyes gouged out, and then imprisoned in Gaza in “bronze” (so strong) shackles. No doubt this prophetically pictures Israel's future exile.
            As the Philistines celebrate that their god Dagon had delivered Samson to them, we know it was God’s doing. With Samson’s hair re-growing, the story’s tension mounts as the Philistines bring him out to entertain, but he asks to be where he can feel the pillars. Once more he prays. And it is an imperfect prayer for strength to take vengeance not to glorify God. But he is strengthened nevertheless, and the temple collapses so that his greatest victory is actually in his death. Again, this looks us to Christ giving his life to defeat all false gods. And where the devil or Christ's enemies might be credited with his death, we know it was actually God's doing and for his purposes (Acts 4v27-28).
            Chapter 17 begins the first of two terrible stories that show just how far from remaining set-apart Israel have become. Stealing from one’s parents was terrible. Yet on admitting it, Micah’s mother blesses him in the LORD’s name, and then “solemnly consecrates” the money for him to make an image and idol for his home! Yet Micah also makes a shrine, other idols, a priestly ephod which is first worn by one of his sons, and later by a Levite whom he pays to do the job. This is serious not only because of the idols, but because priests were to be from the line of Aaron and minister only at the place God designated. So Israel had embraced religious relativism, in which everyone could do their religion their way, and think this acceptable to God. Micah’s conclusion is deeply ironic: “Now I know that the LORD will be good to me.”
Things can be so bad within the church too, that those who confess Christ think they are actually honouring him by sanctioning the very things he forbids, whilst seeking out teachers who will teach “what their itching ears want to hear” (2 Tim 4v3). Obedience not sincerity is the mark of faithfulness. And without it, like Samson, the church cannot expect the LORD to remain with her, nor enable her to remain strong against the world, the flesh and the devil.

Praying it home:
Praise God that he is so gracious to us. Pray that the church and those who confess Christ would be convicted of where they are sanctioning what he forbids in his name.

Thinking further:
None today.

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(97) April 7: Judges 18-19 & Luke 10:25-42

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider in what ways the Danites display unfaithfulness.

To ponder:
Israel hit rock bottom. The Danites’ lack of faith is already seen in the fact that they have failed to “come into their inheritance.” Indeed, contrasting Caleb’s confidence in encouraging Israel that with the LORD’s help they can overcome the most terrifying peoples, the Danite spies have confidence only to speak these words for a “peaceful and unsuspecting people,” whose city they attack and burn down. The suggestion is that these people should have been offered peace terms (Deut 20v10-15), not displaying the wickedness that warranted God’s judgement on the others.
            Again and again, Micah’s carved image, ephod, household gods and cast idol are mentioned. They are central. Not only do the Danites plunder a fellow Israelite, but they covet and steal his means of idolatry, and threaten Micah and his neighbours when they protest. And the priest shows no concern for his former master, being “glad” to serve a tribe, because it means a higher status (18v19-20). There is warning here for ministers who seek advancement through compromise.
So Micah’s assumption that “the LORD will be good” to him (17v13) because of his idols and self-employed priest is proved delusionary. As is the priest’s declaration that the Danite spies journey “has the LORD approval.” It is all too easy to tell oneself one’s actions please God or find someone who will tell us that. But scripture, here God’s law, is the measure of such things.
            The story ends noting that Moses’ grandson and his descendents then acted as priests with the idols until the captivity – presumably by Assyria (722BC). The mention of Moses’ grandson suggests these events must have taken place early in the time of the judges, perhaps before Othniel (1v34, 2v10, 3v7). Godly anscestors are no guarantee of godly descendents.
            Out of all Israel the Levites should have known better. But not only was Micah’s priest a Levite, so is the subject of the most appalling event that follows. A concubine was a sort of second class wife. Perhaps hinting to her husband’s character, she leaves him. But the striking thing as her husband seeks to get her back, is her father’s generous hospitality in contrast to what follows. Having eventually left, the Levite refuses to stay amongst the Jebusites because they are not Israelites, preferring Gibeah. But there, no-one displays the expected hospitality by taking them into their home, despite the fact they would not need provision. Eventually an “old man” does, only to find the men of the city acting just as those in Sodom did when warranting God’s judgement (Gen 19v2-9). Moreover, the host himself suggests offering the two innocent women instead of the men, which the Levite does, causing them to be gang raped and abused all night. The next morning he then callously tells his concubine to “get up,” but she is dead (or perhaps only unconscious). He then has the gall to self-righteously cut her into twelve and send the parts throughout Israel as a testimony against what happened.
            This is sickening. And it is supposed to be. 19v30 tells us it was the most appalling thing that had ever happened. And the words: “Think about it! Consider it! Tell us what to do!” speak to the reader. The answer is actually hinted at four times in chapters 17-21: “In those days Israel had no king” (17v6, 18v1, 19v1, 21v25). Israel need to cry out to God for a righteous king to administer God’s law, and with appropriate justice to keep people faithful to it. More than that, they need God to circumcise their hearts so that they can actually obey it (Deut 30v6). There is therefore warning throughout of how far a culture that has rejected Christ can fall. Without the objectivity of his rule and the renewal of his Spirit, it should be no surprise when chaos reigns.

Praying it home:
Praise God for the righteousness, order and stability that stems from Christ’s rule. Pray that as our nation experiences the chaos that stems from rejecting him, people would see their need of it.

Thinking further:
None today.

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(98) April 8: Judges 20-21 & Luke 11:1-28

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note how all Israel are at fault.

To ponder:
“All” Israel are now united as they assemble “before the LORD” in provocation at the events of chapter 19; although the tribe of Benjamin, whose men acted so appallingly are absent. The gathering is a rebuke to today’s church in it’s reluctance to agree and take action against the compromises amongst its people.
            Asked to “tell how this awful thing happened,” the Levite husband spins the truth to portray himself as innocent. But it is stressed what happened was a “lewd”, “disgraceful” and “vile” act. In response to the call for a “verdict” Israel don’t consult the LORD, but immediately organise themselves to attack Gibeah by “lot” – the very way they had been called to attack the Canaanites. This is a major theme throughout, and resonates with God’s warning that if Israel acted like the nations he sent them to drive out, they would be treated the same way (Lev 18v20, 22, 27-28). Similarly those who confess Christ but act as the world does, will receive the world’s fate.
The tribe of Benjamin refuse to surrender the men from Gibeah, but come out to fight. It is only now that Israel “enquire” of God – presumably via the priest’s urim and thummim (20v27-28). God responds that Judah must go first, as against the Canaanites (1v2). Twice however, Israel advance on God’s word only to be defeated. And the vast supremacy of Israel’s numbers (400,000 against 26,000) is recorded to show that the LORD must have been behind this. The point is that the wider nation are no better than Benjamin. God is using the battle to bring judgement on both.
After the first defeat Israel “wept,” but after the second they realise the problem, fasting and offering burnt and fellowship offerings, expressing their devotion to God and acknowledging their need of atonement. The initial defeat on their third attempt therefore turns to victory as we read “the LORD defeated Benjamin before Israel” - and with strategy, again, patterned on that against the Canaanites (Jos 8v1-29). Such confession of one’s own sin must surely come before churches or Christians ever seek to discipline others.
Chapter 21 begins showing that Israel’s unfaithfulness really has brought her to crisis, for not only were the Benjamite soldiers killed, but everyone and everything within their towns - which were then burned. Moreover, Israel took an oath not to have their daughters marry Benjamites, once more treating them like Canaanites. The point is that the Benjamite survivors have no way of marrying Israelite women and so continuing their line. So Israel cry out in grief to God that this could mean one whole tribe “missing.”
Israel’s concern seems genuine, but their means of resolving the crisis is terrible. They increase their destruction, killing every man and woman who is not a virgin from Jabesh-Gilead, because they had not come to the initial assembly and so fought against Benjamin. As they hadn’t taken the oath, these people could give their daughters to the Benjamites. So the virgins who remained, are taken to Shiloh, and the surviving Benjamites told to abduct them from the festival there and take them as wives. Israel’s provocation at the gang rape of a concubine therefore results in the rape of so many more.
The book ends stressing this was because without a king “everyone did as he saw fit.” So even with the advantage of the law, Israel are unable to behave any better than the nations. And in representing wider humanity, this only proves how sinful we all are, meaning that “ever mouth is silenced and the whole world held accountable to God” (Rom 3v19). Not only do we all therefore need Christ to rule us and the Spirit to renew us, but we need the gift of a righteous standing before God if we are not to be included in his coming judgement of the world.

Praying it home:
Praise God for granting us a righteousness that is by faith in Christ. Pray that churches and Christians would be prepared to act against those who confess Christ yet compromise, but only having first taken the log out of their own eye.

Thinking further: The place of the LORD’s name
In assembling “before the LORD” at “Mizpah” (Jud 20v1), we learn it must have been regarded as a place of worship. Being fairly central, it was a regular assembly point (1 Sam 7v5-6, 10v17). Moreover, “Mizpah” means “watchtower” implying it was high and so an ideal place to rally the people. Although it is possible that the tabernacle and ark were temporarily at Mizpah on this occasion, it seems unlikely as we’re told “in those days” the ark, and perhaps tabernacle too, were based at Bethel with the priesthood (Jud 20v18, 26-28). This was a deeply significant place, where Abraham built an altar and Jacob had his famous dream, erecting a pillar there (Gen 12v8, 28v10-19). Yet, Shiloh, to the north, seems to be the more regular place for the tabernacle (Jos 18v1,31, 1 Sam 1v3), which explains why the annual “festival of the LORD” was there (Jud 21v18-19). The picture then is of a key “place” for the tabernacle (Deut 12), yet it, or at least the ark, occasionally travelling elsewhere, no doubt according to God’s command. As “name” represents an individual’s nature and reputation in Hebrew thought, the “place of God’s name” was the place where God had chosen to be specially present, having people call on him to act according to his nature and for his reputation in the world, or respond to how he had.


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