Milo

ABIMELECH AND JEPHTHAH
Judges 9–12

“Then they got rid of the foreign gods among them and served the LORD. And He could bear Israel’s misery no longer” (Jdg. 10:16).

Two disadvantaged young men remind us that environment determines no one’s future. What counts are the choices each individual makes in life.

Overview
Abimelech, son of Gideon and a Canaanite woman of Shechem, killed his 70 brothers and set himself up as a petty king with the aid of his mother’s people (9:1–21). Within three years the Shechemites rebelled, and Abimelech was killed (vv. 22–57). Jephthah (JEFF-thah), son of an Israelite father and a prostitute, was rejected by his family and clan, but was called back when the tribe was threatened by the Ammonites (11:1–12). When negotiation failed (vv. 13–28), Jephthah led Israel to victory (vv. 29–33). But the victory was won at great cost to Jephthah’s daughter (vv. 34–40), and led to intertribal warfare (12:1–7).

Understanding the Text
“His mother’s clan” Jdg. 9:1–6. Identification of the Shechemites as “men of Hamor” (v. 28) and their worship of Baal-Berith indicate the population of this city was primarily Canaanite. Abimelech enlisted their aid by (1) reminding them he was their own flesh and blood, (2) by implying Gideon’s 70 sons intended to rule over them, and (3) by implying a threat to their religion by using the name Jerub-Baal, “Baal fighter.” The citizens of Shechem financed the ritual murder of Gideon’s other sons with money from their temple treasury.
The story reveals the character of Abimelech. He was ambitious, manipulative, without conscience or scruples, quick to use religion, but with no personal faith or religious commitment. Abimelech, child of an Israelite and a Canaanite, rejected the Lord and chose the ways of his pagan forebearers.

“One day the trees went out to anoint a king”
Jdg. 9:7–21. Gideon’s youngest son, Jotham, escaped when his brothers were slaughtered. His parable about trees was pointed. Those trees which were beneficial to men refused the title. Only the thistle, which was useless, wanted the crown. But the thornbush was not only useless, it was dangerous, for its dry branches were quick to catch and spread fires. Jotham warned the citizens of Shechem. If they had not “acted honorably and in good faith” in making Abimelech king, “let fire come from Abimelech and consume you . . . and let fire come out from you . . . and consume Abimelech!”
Anyone who fails to act honorably and in good faith spreads around his own feet the fuel that will burst into flame and destroy him.

“God repaid the wickedness that Abimelech had done” Jdg. 9:22–57. Abimelech’s petty kingdom did not encompass all Israel. From the cities named, he appears to have ruled only in western Manasseh. Within three years this small kingdom fell apart, as the citizens of Shechem, near important trade routes, turned to banditry and thus defrauded Abimelech of taxes he might have collected from merchants and travelers (v. 25). Abimelech attacked and destroyed Shechem. He himself was killed attacking another rebellious city. Abimelech and his coconspirators in Shechem had destroyed each other, just as Jotham predicted.
Jotham’s prediction required no supernatural source. Evil acts always have evil consequences for the perpetrators.

Abimelech and Jephthah. The story of Abimelech prepares us for the story of Jephthah. Each of these young men had a mixed parentage. Each may have been rejected by his brothers. But here the similarity ends. While Abimelech rejected the Lord, Jephthah trusted Him completely. While Abimelech murdered his brothers, Jephthah saved his family and tribe. The origins of each of these men may well have caused them pain. Each may have experienced unfair treatment. Yet it was the decision each made to reject or to seek personal relationship with God that was the determining factor in his life.

“He led Israel twenty-three years” Jdg. 10:1–5; 12:8–15. These chapters briefly note five judges who ruled for various periods of time. The rule of many of the judges overlapped, as most had influence over only a few of the tribes and part of the land.

“Because the Israelites forsook the LORD and no longer served Him” Jdg. 10:6–18. The depth of the apostasy preceding Jephthah is suggested by (1) the list of five nations whose gods Israel served along with the Canaanite Baals and Ashtoreths, (2) severe oppression from both the western Philistines and eastern Ammonites, and (3) God’s expressed unwillingness to save His people though they repented (vv. 11–13). All this displays not only Israel’s sin but also God’s compassion. Even though the punishment was deserved, God “could bear Israel’s misery no longer” (v. 16).
How comforting to remember when we fall that the Lord “does not treat us as our sins deserve or repay us according to our iniquities” (Ps. 103:10).

“Jephthah . . . as a mighty warrior” Jdg. 11:1–11. After the death of his father Jephthah, the son of a prostitute, was driven away by his half brothers with the support of the elders of Gilead. As David would when forced to flee from Saul, Jephthah gathered a small force of adventurers who were in debt or otherwise outcasts. They quickly gained a military reputation. When asked to return and lead Israel’s army, Jephthah negotiated with the elders and was promised the position of “head and commander”; that is, chief in peace as well as war.
Prejudice drove Jephthah from Gilead. Need brought him back. It’s easy to forget another’s past when we need their help. How much better to treat everyone graciously in the first place.

“Jephthah sent messengers” Jdg. 11:12–28. Jephthah pointed out that the Ammonites had no claim on the land they planned to take, for it was Israel’s by right of conquest and by right of 300 years of occupation. This message is revealing. First, it shows that Jephthah, despite his rejection by the Israelites, had a deep faith in Israel’s God. Second, it shows the Israelites had a clear memory of what God had done to bring His people into the land.
The faith of this outcast in Israel’s God surely shamed those of “pure blood,” who knew as much as Jephthah about God, but who had rejected Him in favor of idols. Let’s remember that the only basis you or I have for pride is that we actively love and serve God. Lineage, wealth, or social position are meaningless.

“Jephthah made a vow to the LORD” Jdg. 11:29–40. Making a promise to do something special for God should He provide victory was not at all unusual in Israel. Jephthah, whom the text specifies was filled with the Spirit of the Lord, made such a vow before his war with the Ammonites. As Israelite houses of this era made room for animals as well as people, Jephthah undoubtedly had an animal sacrifice in mind when he made his vow.

“The men of Ephraim . . . crossed over” Jdg. 12:1–7. On word of Jephthah’s victory, Israelites west of the Jordan crossed over in force and threatened him. Their complaint that they had not been invited to fight was a lie (v. 3), and likely a disguised demand that they share in the spoil of victory. The threat to “burn down your house over your head” was simple blackmail.
Jephthah responded by calling out his forces and crushing the invaders.

DEVOTIONAL
The Rest of the Story
(Jdg. 11:29–40)
The story of Jephthah’s vow is a favorite of those who enjoy debate. One side insists that Jephthah actually killed his daughter as a blood sacrifice. The other argues that he did not. As is often true with difficult Bible passages, the debate obscures the rest of the story—and its point.
But did Jephthah actually sacrifice his daughter? Not at all. The law of vows (Lev. 27:1–8) permitted substitution. What Jephthah did was commit his daughter to lifelong celibate service at the tabernacle, as in Exodus 38:8; 1 Samuel 2:22. This is supported by the fact that (1) the text emphasizes her perpetual virginity, not her death (Jdg. 11:37–39), (2) child sacrifice was condemned in the Law (Lev. 18:21; 20:2–5), (3) no priest would officiate at a human sacrifice, and (4) Jephthah’s letter to the Ammonites shows he knew the Law, for it was the source of the history he quoted.
But what about the rest of the story? It’s told in the simple words of the young teenage daughter. “My father, you have given your word to the LORD. Do to me just as you promised.”
God had been faithful in giving Israel the victory. The little family of Jephthah and his only child, a daughter, must be just as faithful to Him, whatever the cost.

Personal Application
True faith is better expressed by quiet commitment than by erudite debate.

Quotable
“We should not attach much value to what we have given God, since we shall receive for the little we have bestowed upon Him much more in this life and in the next.”—Theresa of Avila

GIDEON
Judges 6–8

“Go in the strength you have and save Israel out of Midian’s hand. Am I not sending you?” (Jdg. 6:14)

The hesitant hero of this story did ask God for reassuring signs. And God did graciously reassure him. Gideon’s experience teaches an important lesson about “putting out the fleece.” But not, perhaps, the lesson we expect.

Definition of Key Terms
Angel of the LORD. Many believe the Old Testament Angel of the Lord is a theophany, an appearance of God in human form. It is important to distinguish between such Old Testament appearances and the Incarnation. In Jesus Christ, God the Son took on human nature and became a true human being. The Angel of the Lord simply looked like a human being.

Overview
Israel’s southeastern tribes were severely oppressed by the Midianites when the Angel of the Lord commissioned Gideon to deliver them (6:1–16). Gideon obeyed God and tore down a local altar to Baal (vv. 17–35), but asked for miraculous signs to confirm God’s commitment to keep His promise (vv. 36–40). Gideon’s army was reduced to 300 men (7:1–8). After further confirmation (vv. 9–14), Gideon attacked and routed the Midianites (vv. 15–25). Gideon’s humility avoided intertribal war (8:1–5), but he decisively punished Israelite towns that refused aid when he was pursuing the Midianite kings (vv. 6–21). Later Gideon made a gold ephod which became an idol to Israel (vv. 22–35).

Understanding the Text
“The power of Midian was so oppressive” Jdg. 6:1–6. The Midianites were a nomadic people who periodically invaded Israel to steal the harvest. These southwestern people led a coalition of Midianites and other races of the Syrian desert. When Israel originally conquered them, they had relied on donkeys for transportation (Num. 31:32–34). Here they are described riding camels, perhaps the first large-scale military use of these animals in history.
The Midianites penetrated deeply into southern and central Israel, stealing or ruining crops and forcing the Israelites to hide in caves.

“You have not listened to Me” Jdg. 6:7–10. An unnamed prophet reminded the Israelites that God had been faithful in His commitment to them. The disaster came because the Israelites were not faithful to the Lord.
It’s foolish to blame God for the evil consequences of our own sins.
Even so, God heard Israel’s prayers (v. 6) and determined to save His disobedient people once again. How good to realize when we have sinned that God will hear us if we turn to Him.

“Where are all His wonders?” Jdg. 6:11–14 When the Angel of the Lord appeared, Gideon was threshing grain in a winepress. The normal place for threshing was a windy hilltop, where the breeze would separate wheat and chaff. Gideon used a winepress, usually a walled area at the bottom of a hill, to thresh. The act illustrates how fearful the Israelites were that they might be seen by the Midianites and their crop stolen.
It’s no wonder that Gideon, forced to look fearfully in every direction as he surreptitiously threshed his grain, responded with sarcasm when the angel told him, “The LORD is with you, mighty warrior.” If Gideon was a mighty warrior, why was he hiding in a winepress? If God was really with Israel, where were the miracles of deliverance He performed for the fathers?
All too often our circumstances rob us of a sense of God’s presence too. Yet often, as in Gideon’s case, when we feel most deserted, or even most cynical, God has already begun to act.
God told Gideon, “Go in the strength you have.” Each of us is to act in the strength we have, relying on the fact that God is truly with us even if we do not sense His presence.

“Gideon . . . did as the LORD told him” Jdg. 6:15–29. Gideon’s “offering” was the kind of gift normally given to a visitor, not a sacrifice such as would be made to God. When fire flared from a rock and burned up the food Gideon brought, he realized that his guest was the Angel of the Lord.
Though Gideon was perhaps too aware of his weakness (v. 15), he obeyed God’s command and destroyed the local altar of Baal and the associated Asherah pole. This might well have taken Gideon’s 10 men all night! One Baal altar found at Megiddo was 4–1/2 feet high and 26 feet across, made of bricks cemented in mud!
Gideon’s fear of the men of the town was a result of his accurate assessment of the situation. If he had acted in the daytime, the townspeople would surely have stopped him. God did not command Gideon to tear down the altar by daylight. Gideon’s choice suggests wisdom, not cowardice.
It’s not necessary to advertise our obedience. It’s enough to obey.

“They called Gideon ‘Jerub-Baal’ ” Jdg. 6:30–35. The furious citizens were put off by the ridicule of Gideon’s father, apparently an influential man. The name, when first given to Gideon, suggested Baal was at war with Gideon. Later, after the victory over Midian, the emphasis subtly shifts, and “Jerub-Baal” is used proudly in the sense of “Baal fighter.”

“If You will save Israel . . . as You have promised” Jdg. 6:33–40. Gideon acted boldly and sent messengers to several tribes to recruit an army. His public actions were bold, but Gideon still experienced private doubts and fears.
Gideon’s prayers about the fleece were not an effort to determine what God’s will was. Gideon knew that. The requests were made for Gideon’s own personal encouragement, and were made only after Gideon had already demonstrated his willingness to obey God.

“You have too many men” Jdg. 7:1–8. Gideon needed that reassurance. In a series of steps God reduced Gideon’s army from 32,000 to a mere 300. The reason is instructive. Victory won by 300 over thousands would make God’s role clear.
Sometimes we are asked to undertake great tasks with few resources, that the glory might belong to God.

“If you are afraid to attack” Jdg. 7:9–15. Gideon was given one last encouragement by the Lord, in the form of a dream reported by a Midianite as Gideon lay hidden near the enemy camp. The specification of “barley bread” is significant. Barley was the grain used by the poor to make bread. It symbolized downtrodden Israel.
In the ancient world, dreams were viewed as a channel by which the gods communicated with men. In this case, God did give the dream and its interpretation. God is not limited in the means He uses to communicate with us—or in the instruments He chooses.

“A sword for the LORD and for Gideon!” Jdg. 7:16–25 Gideon’s primary weapon in the battle was terror. The sudden appearance of flaming torches on the hillside, accompanied by a cacaphony of loud, harsh notes blown on 300 rams’-horn trumpets, threw the Midianite camp into such turmoil that in the confusion the enemy soldiers struck out at each other. The Midianite army fled, and the Israelites appeared and took up pursuit.
It’s easy to join the fight when our side is obviously winning. It’s harder to be 1 of 300 who take that first stand against an enemy. Yet without the first, bold 300, there could be no victories at all. Let’s remember this when you or I are challenged to take a stand on any moral issue in our church or society.

“Their resentment . . . subsided” Jdg. 8:1–3. Gideon’s original call for volunteers had not gone to the tribe of Ephraim. Now this group, which did pursue the fleeing Midianites, criticized Gideon. Gideon did not try to explain. He did not take offense. Instead he very wisely gave the Ephraimites credit for what they had accomplished, and suggested humbly that they had done more than he himself had.
Let people who want credit have it. Those who most deserve credit, like Gideon, seldom find it important.

“The officials of Succoth” Jdg. 8:4–17. The attitude of the officials of Succoth and Peniel, who not only refused to aid Gideon but even ridiculed him, called for repayment. These Israelites refused to join in the battle, and displayed contempt for the God who had called Gideon to lead Israel in a holy way.

“During Gideon’s lifetime, the land enjoyed peace” Jdg. 8:22–35. Gideon, still carrying the name “Baal-fighter,” kept Israel from worshiping Baal during his lifetime. But Gideon showed two signs of weakness. One, he made a gold ephod (like a vest, worn by Israel’s high priest), which in time was worshiped as an idol.
Two, though Gideon overtly refused an offer of kingship, he later named one of his children Abimelech. The Hebrew means “My father is king!” Later this son took his name too much to heart. After Gideon died, Abimelech killed all of his brothers, and for a time served as a petty king ruling over a tiny part of the land of Israel.

DEVOTIONAL
Put Out Your Fleece?
(Jdg. 6:25–7:21)
How can you know the will of God for your life? Well, one way is not by “putting out the fleece.” That act by Gideon has another meaning entirely. Gideon sought reassurance, not knowledge of God’s will. God graciously answered Gideon’s prayer, because Gideon had already demonstrated his readiness to obey.
There’s a pattern in these chapters that is very important.

A fearful Gideon obeys God and tears down Baal’s altar (6:25–32).
A Spirit-filled Gideon summons the Israelites to battle (6:33–35).
A very human Gideon asks God for reassurance, and is given it when he puts out the fleece (6:36–40).
An obedient Gideon sends home nearly all of the Israelite army (7:1–7).
A fearful and very human Gideon is reassured by the dream God gives a Midianite soldier (7:8–15).
A now-confident Gideon leads the attack on Midian.
Note that reassurance was given after Gideon had obeyed a command of the Lord, not before. Sometimes we mistakenly put out our fleece, or beg God for some sign, before we obey Him. Then we wait, miserable, when no sign is given. What the experience of Gideon tells us is that obedience precedes reassurance. God may graciously give us a sign of His presence. But such signs are given to those who have already demonstrated faith by beginning to do His will.

Personal Application
If you know what God’s will is for you, don’t wait for a sign before you obey.

Quotable
“The will of God is not always clear, especially with regard to the intricacies of daily conduct in our baffling world. But often the will of God is clear, and its main directions are always clear. A man ought not to expect light on God’s will in life’s intricacies of conduct if he is unwilling to follow a clear will in life’s simplicities.”—George A. Buttrick

DEBORAH
Judges 4–5

“So may all your enemies perish, O LORD! But may they who love You be like the sun when it rises in its strength” (Jdg. 5:31).

Women were not generally leaders in patriarchal Israel. But her sex did not disqualify Deborah, whose spiritual gifts were acknowledged by God’s people.

Overview
Deborah, the prophetess—leader of Israel, told a hesitant Barak to raise an army (4:1–11). The Israelite victory (vv. 12–24) is celebrated in one of the most beautiful of ancient poems, Deborah’s song (5:1–31).

Understanding the Text
Deborah. Deborah is identified as a prophetess. God used her as His spokesman, communicating special messages to His people. The text also says she was “leading [judging] Israel at that time.” This was very unusual in a society that emphasized male leadership and female subordination. The text also says that Deborah served as a sort of supreme court and settled disputes that could not be decided locally. Any one of these roles would set off any individual as special, male or female. Possession of all three roles indicates that Deborah was a truly unusual woman, with great personal and spiritual gifts.
Deborah reminds us that society’s stereotypes need not hold for God’s people. God’s choice of Deborah shows that He is free to work through any human being. That choice reminds us that a person’s sex does not automatically qualify or disqualify him or her for significant ministry.

Barak. Barak himself is a fascinating study. Barak was hesitant and fearful, unwilling to face the enemy unless Deborah accompanied his army (4:8). This was despite the fact that Deborah had promised Barak victory in God’s name. Dependence on God is desirable. Dependence on human beings, even those who may represent God, is not. Barak’s mistake was to trust God to act only through Deborah, rather than trust God directly. We can appreciate and honor our spiritual leaders; but we must not exalt them to the extent that Barak exalted Deborah.

“Jabin, a king of Canaan, who reigned in Hazor” Jdg. 4:1–11. Hazor had been destroyed by Joshua. But the strategic site was rebuilt, and a new Jabin (probably a dynastic name) controlled the lowlands and “cruelly oppressed” Israel. That oppression is described in 5:6–10. The Israelites feared to travel by roads, abandoned many villages, and lacked weapons. On the other hand, the Canaanites, under their skilled commander, Sisera, had 900 iron chariots.
A look at a map shows that the oppression affected only the northernmost of Israel’s tribes, notably Naphtali and Zebulun. Deborah’s location in Ephraim’s highlands suggests that she was not directly affected.
We don’t need to be directly affected by suffering to become involved. Paul says of the body of Christ, “If one part suffers, every part suffers with it” (1 Cor. 12:26).

“Sisera gathered together his nine hundred iron chariots and all the men . . . to the Kishon River” Jdg. 4:11–16. In the dry season the Esdraelon Valley through which the Kishon trickled was ideal for chariot warfare: flat and hard, with room to maneuver. However, when wet, the valley turned to muck, making chariots a liability.
While Judges 4:15 simply says that “the LORD routed Sisera” and that “Sisera abandoned his chariot and fled on foot,” Deborah’s song explains. She describes how “the heavens poured, the clouds poured down water” (5:4).
Baal, worshiped by the Canaanites, was originally a god of thunder and thunderstorms. Here the Lord turns the storm against the worshipers of the storm god and uses rain to neutralize their military advantage! The victory over the Canaanites was a divine judgment on the religion of the Canaanites as well as on their treatment of God’s people.

“Please give me some water” Jdg. 4:17–23. Sisera’s request for water may suggest more than thirst. Among nomadic peoples even the most deadly of enemies who was given food or drink came under the protection of his host. In the absence of her husband, Jael acted as hostess. She gave Sisera the drink he requested and hid him in her tent. She then violated custom and with a single blow drove a sharpened tent peg through his forehead.
We shouldn’t be surprised at Jael’s strength. Among nomadic Middle Eastern people women pitch the tents, so the tent peg and mallet would have been familiar tools.
Despite her violation of hospitality, Deborah blessed Jael. Unlike others, Jael came forward “to help the LORD, to help the LORD against the mighty” (5:23).
There are times when Christians too need to step forward, even when an act of conscience goes against community standards. Civil disobedience during the ’60s—the civil rights movement—was one such time. I suspect that picketing abortion clinics in the ’90s is another time when Christians need to be willing to come forward to “help the LORD against the mighty.”

“Through the window” Jdg. 5:28–31. The imagery and irony of this brief passage has led to its recognition as perhaps the most brilliant of all ancient poems.

“They destroyed him” Jdg. 4:24. The victory over Sisera’s army drained the strength of the Canaanites. The war wasn’t over. But that battle was the turning point. The text says that after the battle the Israelites grew stronger, and finally they destroyed the Canaanite king and his kingdom. Judges 5:31 adds, “Then the land had peace for forty years.”
Some Christians believe that turning to Jesus solves all problems automatically. I’ve known one or two alcoholics who claimed that after their conversions they never wanted to touch another drop. But I’ve known many more who report that they have to struggle daily against the urge to take just one drink.
The victory over Sisera reminds us that we do have to battle the things in life that oppress us. We have to take a stand and claim the victory. But the first battle in which the enemy suffers a crushing defeat may well be a prelude to years of struggle. We, like the Israelites, need to grow stronger and stronger, and to recognize that it may take a long time to “destroy him.”

DEVOTIONAL
Staying by the Campfire
(Jdg. 5)
Deborah’s song is a victory shout. It vibrates with excitement and praise. It overflows with joy and enthusiasm. And no wonder. The battle with Sisera was the turning point for a whole generation. Twenty years of oppression were transformed into 40 years of peace. Deborah and Barak led an army of men whose proudest claim in years to come would be, “I was there, at the river Kishon.” No wonder the victory poem is so electric, so vibrant and filled with joy.
Except for a few verses in the middle. Verses that describe the tribes who failed to answer the call to battle the Canaanites. The men of Ephraim came. The tribes of Zebulun and Issachar were there. But where was Reuben? Where were Gilead and Dan and Asher when “the people of Zebulun risked their very lives”?
“In the districts of Reuben,” Deborah says, “there was much searching of heart. Why did you stay among the campfires to hear the whistling for the flocks?” (vv. 16–18) Why, when opportunity came to make history, did these people stay home, absorbed in the ordinary tasks of daily life? Sitting around the campfire. Caring for the sheep. As though nothing special were happening just over the mountain, where their brothers risked their very lives.
There’s really no answer to that question. Was it a lack of vision? A failure to see the opportunity? Was it a lack of caring, a failure to be moved by the suffering of others?
Whatever the reason, these members of God’s household failed to sense that the critical moment had arrived. They failed to act. And God won the victory without them.
And what a lesson for us today. God will win His victories with whoever volunteers. But how sad it would be for us if we were to stay by our campfire while history was made.

Personal Application
What opportunity is too great for you to miss today?

Quotable
“We will lie down for such a long time after death that it is worthwhile to keep standing while we are alive. Let us work now; one day we shall rest.”—Agostina Pietrantoni

Judges

INTRODUCTION
The Book of Judges spans the period between the death of Joshua, about 1375 B.C., to the crowning of Israel’s first king, Saul, around 1040 B.C. The book traces the deterioration of Israel’s faith and fortunes. It explains why the people of God failed to experience His blessing.
Judges takes its name from the charismatic leaders God raised up when Israel abandoned idolatry and turned to Him for help. The “judges” were national leaders in the fullest sense. Typically they functioned as military commanders, religious leaders, and governors of the tribes they served. This small book is usually valued for its stories of heroes like Deborah, Gideon, and Samson. But its message is more grim. The future is bleak for any nation that abandons God and the righteous way of life His Law describes.

OUTLINE OF CONTENTS
I.
Causes of the Judges Era
Jdg. 1:1–3:6
II.
Conditions During the Judges Era:
Jdg. 3:7–16:31
Seven Cycles of Oppression/Deliverance

1. Othniel
   Jdg. 3:7–11
2. Eglon
   Jdg. 3:12–31
3. Deborah and Barak
   Jdg. 4:1–5:31
4. Gideon
   Jdg. 6:1–8:32
5. Tola and Jair
   Jdg. 8:33–10:5
6. Jephthah
   Jdg. 10:6–12:15
7. Samson
   Jdg. 13:1–16:31
   III.
   Human Consequences of the Judges Era
   Jdg. 17:1–21:25

SPIRITUAL DECLINE
Judges 1–3

“Another generation grew up, who knew neither the LORD nor what He had done for Israel” (Jdg. 2:10).

There is cause and effect in the spiritual as well as physical universe. The cause of the failure of the next generation to know God was rooted in the incomplete obedience of its parents.

Background
Centuries before, God had promised Abraham that his descendants would possess Canaan. Under Joshua these descendants, the Israelites, invaded the Promised Land. In an extended military campaign Joshua broke the power of the Canaanite city-states, and then distributed the land to Israelite tribes. But there were still pockets of resistance; areas occupied by the various ethnic groups that had settled Canaan long before. Each Hebrew tribe was responsible to drive out any Canaanites left as its population grew and its people needed more land. But there was one requirement. The Canaanites were to be exterminated or driven from the land, lest their religion corrupt God’s chosen people.
The Book of Judges tells the tragic story of a people who have been blessed by God, but forfeit their future by incomplete obedience.

Overview
Judah boldly attacked Canaanites remaining in its territory (1:1–26). But other tribes failed to drive the Canaanites out (vv. 27–36). God refused further aid to His disobedient people (2:1–5). The next generations turned to idols and intermarried with the Canaanites, causing national decline. Even the judges God provided effect only temporary recommitment to the Lord (vv. 6–23).

Understanding the Text
“The LORD was with the men of Judah” Jdg. 1:1–26. After Joshua’s death the tribe of Judah demonstrated continuing faith in God. They boldly attacked the Canaanites still within their territory. The victories they won should have encouraged all Israel.
One of the most significant things we can do to strengthen our faith is read Christian biographies. While these are not published frequently today, the life stories of men and women of faith can challenge and encourage us. Relatively recent publications like Through Gates of Splendor and Born Again, as well as older classics about Hudson Taylor and George Muller, can deepen our awareness of what God is able to do through individuals.
If only the rest of the tribes of Israel had learned from Judah’s experience, the next few hundred years of Israel’s history might have been different.

Archeology confirms the Old Testament picture of the Israelites confined in Canaan’s hill country (Jdg. 1:19). In the lowlands Canaanite chariot armies seemed too strong for the fearful Israelites to attack. Chariots like this one were the tanks of ancient warfare. By this era they were used to directly attack and smash formations of foot soldiers.

“The Canaanites were determined” Jdg. 1:27–36. The other tribes did not follow Judah’s example. They hesitated to attack the Canaanites in their territory. The Canaanites were more determined to stay than Israel was to obey God and drive them out!
This hesitation to obey God led to direct disobedience. When Israel did become strong, rather than attack the Canaanites they simply enslaved them.
Any failure to obey is a step toward direct disobedience.

“They will be thorns in your sides and their gods will be a snare” Jdg. 2:1–5. God confronted Israel with the sin of disobedience and pronounced judgment. He would withdraw His support. Now Israel would not be able to drive out the Canaanites.
In the spiritual life, “will not” all too soon becomes “cannot.”

“Therefore the LORD was very angry” Jdg. 2:6–23. The author of Judges now injects a summary that traces a sequence of events which was repeated throughout this era. Each element of the cycle can be seen in most of the stories of the judges found in this book.
The overall evaluation of the period is expressed powerfully in 2:19. “But when the judge died, the people returned to ways even more corrupt than those of their fathers, following other gods and serving and worshiping them. They refused to give up their evil practices and stubborn ways.”
Each cycle saw the people of God pull farther away from the Lord, and subjected them to even harsher judgments.
The normal Christian life is intended to be an unbroken walk of fellowship with the Lord. Those who see Christian experience as a cycle of sin, confession, restoration, temporary obedience, and sin again, have missed the message of this Old Testament book. Each time we choose to venture into sin we are likely to go farther. God is always willing to take us back. But sin will ultimately harden our hearts against Him.

“Again the Israelites cried out to the LORD” Jdg. 3:12–31. Judges 3 briefly outlines the story of two early judges. Note that each story incorporates all elements of the cycle outlined below.

SIN
3:7
3:12
SERVITUDE
3:8
3:13–14
SUPPLICATION
3:9
3:15
SALVATION
3:9–10
3:13–29
SILENCE
3:11
3:30

We can break cycles like this in our lives only by resisting the temptation to sin.

CYCLE OF EVENTS
SIN
2:11–13
The Israelites turn to Baal worship and immorality.
SERVITUDE
2:14–15
Foreign nations defeat, oppress Israel.
SUPPLICATION
2:15
Under oppression Israel confesses sin, prays.
SALVATION
2:16
God raised up judges to deliver His people.
SILENCE
2:18
During his life the judge keeps Israel more or less faithful to the Lord.

DEVOTIONAL
Growing the Next Generation
(Jdg. 2)
Ever run into one of those sayings designed to make parents feel guilty? Like, “As the twig is bent, so grows the tree”? Or, “The apple never falls far from the tree”?
Personally, I don’t buy the implication. Each person is responsible for his or her own choices. I can’t take credit for the godly choices my grown-up children make. And I’m not responsible for their wrong or foolish choices either.
But this passage, like so many in these early books of the Old Testament, makes it clear that each generation does influence the next. Here the text tells us that “after that whole generation [which had fought with Joshua for Canaan] had been gathered to their fathers, another generation grew up, who knew neither the LORD nor what He had done for Israel” (v. 10). Somehow a whole generation had failed to communicate the reality of its experience with God to the next.
If you wonder why they failed, the answer is right there in chapter 1 of this Old Testament book. After Joshua’s death, only Judah exhibited trust in God and took on the Canaanite enemy. The others hesitated, fearfully. And when, by sheer force of growing numbers, they overawed the Canaanites, rather than drive them out the Israelites enslaved them. The parents failed to trust God. They disobeyed God. And their children “knew neither the LORD nor what He had done for Israel.”
You and I can’t guarantee that our children will know the Lord or live for Him. But if we trust God enough to act on His Word, if we are obedient in our daily lives, our children will never be able to say of God, “I didn’t know Him.”
The reality of who God is is displayed in the faith moms and dads put into practice, and in their obedience to His Word.

Personal Application
There’s nothing more important we can do for our children than love, trust, and obey the Lord.

Quotable
“There is just one way to bring up a child in the way he should go and that is to travel that way yourself.”—Abraham Lincoln

COMMITMENT
Joshua 22–24

“As for me and my household, we will serve the LORD” (Josh. 24:15).

The first half of the Book of Joshua revealed what it took to conquer the land of Canaan. These chapters tell us what it will take to hold the Promised Land.

Definition of Key Terms
Serve. Joshua frequently called on Israel to serve God. The Hebrew word suggests a servant or slave. Its basic meaning is to perform tasks according to the will and direction of another. Serving God in Old Testament times did mean to worship Him. But it also meant to obey Him in all things.

Overview
The three eastern tribes erected an altar symbolizing solidarity with the Israelites in Canaan (22:1–34). Joshua addressed the leaders (23:1–16) and challenged the assembled tribes to serve God (24:1–27). Joshua died and was buried (vv. 28–33).

Understanding the Text
“You have not deserted your brothers” Josh. 22:1–9. Three tribal groups had asked for and received land east of the Jordan River. They had, however, promised Moses that their fighting men would join the other tribes for the war in Canaan. These tribes served faithfully, and were then sent home.
This concluding section of Joshua is filled with exhortations. The admonition given the eastern tribes is typical: “Be very careful . . . to love the LORD your God, to walk in all His ways, to obey His commands, to hold fast to Him and to serve Him with all your heart and with all your soul.”

“An imposing altar there by the Jordan” Josh. 22:10–34. This story shows how easy it is to misunderstand another person’s actions. When the returning tribes built an altar by the Jordan, their brothers interpreted it as an act of apostasy. God had commanded that sacrifices be made only on the altar that stood before the tabernacle. The Jordan altar seemed to the other tribes to be an act of rebellion against the Lord, and they were ready to go to war with their eastern brethren rather than risk divine punishment (vv. 19–20).
The eastern tribes explained to the delegation sent to them. They did not intend to use the Jordan altar for sacrifice. It was symbolic of the common racial and religious heritage they shared with the people west of the Jordan. By building the altar according to specifications given in the Law, the distinctive construction would provide evidence of the common heritage.
Both groups acted wisely in dealing with this issue. The western tribes decided to talk before acting. The easterners didn’t take offense, but instead humbly explained what they had done.
It’s good to remember the example of both groups when we become upset by something another person or group has done. Before we accuse, we need to go to the persons involved and talk about what has happened. And if anyone misunderstands an act of ours, rather than be upset, we need to be humble and willing to explain.

“Elders, leaders, judges and officials” Josh. 23:1–16. Joshua spoke separately to Israel’s leaders, who would be most responsible to see that God’s people continued to serve the Lord. Note the pattern of Joshua’s remarks. He begins with a promise, moves on to exhortation, and then concludes with a reminder and warning.
The promise: God who had driven out the enemy would continue to push them out before them.
The exhortation: Be strong, be careful to obey God’s Law, do not associate with pagan nations or their gods, and hold fast to the Lord.
The reminder: God has driven out the enemy, just as He has promised.
The warning: If you turn away from God, the Lord will no longer drive them out. What is more, “the LORD’s anger will burn against you.”
These four functions aptly sum up the responsibility and the ministry of most in spiritual leadership today—including parents. We are to live by and to communicate God’s promises. We are to be faithful and to exhort faithfulness. We are to remember what God has done and to remind others. We are to be aware of and to warn others of the consequences of turning away from the Lord.

“The LORD drove out before us all the nations” Josh. 24:1–18. Joshua then spoke to all the people, and in essence made a case for commitment. He reviewed all that God had done. In one of the most famous of Old Testament affirmations of faith, Joshua expressed his own commitment: “As for me and my household, we will serve the LORD” (v. 15).
Joshua could make this commitment for himself. He could not make it for others. But Joshua could and did confront, making sure that each family in Israel realized that commitment was necessary.
The people recognized the validity of the case Joshua had made. The Lord had “brought us . . . up out of Egypt, from the land of slavery.” And God had driven out the enemy. “We too will serve the LORD,” the people said, “because He is our God.”

“He is a holy God” Josh. 24:19–27. Joshua has made a case for commitment. Now he makes clear the cost of commitment.
A person who commits himself or herself to the Lord must make a total commitment. We can make no halfway covenant with the Lord.
Even when confronted with the cost of commitment, the people insisted that they would serve the Lord.
Verse 23 indicates two ways that complete commitment is demonstrated. (1) “Throw away the foreign gods that are among you.” We are to keep nothing in our lives that might compete with God for our loyalty. (2) “Yield your hearts to the LORD, the God of Israel.” We are to willingly surrender to the Lord everything we have and are.

“This stone will be a witness” Josh. 24:27. A witness is one who can testify to what he or she has seen and heard. At times inanimate objects were commissioned as witnesses to words of commitment (cf. Gen. 31:52; Deut. 31:21). Spoken words are binding. They are as permanent as the place in which they are spoken.

DEVOTIONAL
The Present Time
(Josh. 24)
There’s a wonderful epitaph for Joshua recorded here. “Israel served the LORD throughout the lifetime of Joshua and of the elders who outlived him.”
Joshua made his case for commitment. Joshua clarified the price of commitment. Joshua provided an example of commitment. And throughout his lifetime the people of Israel faithfully served the Lord.
About this time someone is likely to object and point to what happened after Joshua died. It’s true that after these few bright decades God’s people deserted Him. For some 400 years during the Era of Judges, Israel knew cycles of brief revival and deepening apostasy. Yet what happened during those centuries had nothing to do with Joshua.
The New Testament puts it this way. “The present time is of the highest importance” (Rom. 13:11, PH). What that verse points out is that the only time you or I have is the present. We can’t change the past. We can’t control the future. But we can live for God in our today.
That’s just what Joshua did. He served God as long as he lived. And, in his day, Israel served God.
You and I have no guarantee of what will happen to our children, our grand-children, or our great grandchildren. Actually, that isn’t our concern. We can’t control the future. All you and I can do is follow Joshua’s example of personal commitment and so influence those who are alive with us now.
Probably no one who reads this will be memorialized by some institution that lasts through the generations, as Luther was by the Lutheran Church, or as D.L. Moody was by the Moody Bible Institute. Probably we won’t even be remembered two or three generations hence. Even if we were, that wouldn’t be important. What is important is summed up in the epitaph Scripture gives to Joshua. All the days of his life, Israel served the Lord.
Joshua was faithful to God as long as he lived. As long as he lived, Joshua influenced the men and women of his day.

Personal Application
Touching just one life for God is the most significant thing any human being can achieve.

Quotable
“A holy life will produce the deepest impression. Lighthouses blow no horns; they only shine.”—D.L. Moody