Old Testament (written)

Judges 2:1-10
The Weepers

My brother and I were talking many years ago about politics and the like. He said, “Liberty is not congenital.” I had no idea what that meant, but I agreed because I didn’t want to look stupid. Eventually, I found out that it means a condition or trait present at birth.

It is true. Liberty is not something that is passed on simply because you are born into it. In a single generation it can be lost. Each generation must work to maintain what they have and then carefully instruct the next generation to safeguard it as well.

The same is true with faith. It is not congenital. Nobody is born with faith, in the sense that they know who to worship, how to properly worship, and that you must have a heart for that worship. These things have to be learned through instruction.

And these things can be trained out of a person before they ever come to be. In other words, a person may ask his mom, “Mom, why are we here? How did we get here?” Mom, being ultra-atheist, explains, “It was because of a big bang. And then, we evolved from goo, went to the zoo, and eventually became me and you.”

Children brought up in such an environment can easily have any hope of faith in God taught out of them in advance of it ever arising. But it can also be overcome later in life.

Text Verse: “That which has been is what will be,
That which is done is what will be done,
And there is nothing new under the sun.” Ecclesiastes 1:9

Israel was given a charge by the Lord. They failed to heed that charge, and they suffered greatly because of it. But that was not the first time it happened. In fact, it happened over and over again for Israel. It has happened within the church as well.

Once great denominations are nothing more than cesspools of stinking sewer. Seminaries established to instruct in proper Christian theology don’t even accept Christianity as true anymore. Churches that start out teaching the word of God often wind up doing nothing more than bringing money in and blowing it on things that have nothing to do with the word of God or sharing the gospel.

Unless the fear of the Lord and proper worship of Him in spirit and in truth are taught, those things will fly away in a jiffy. Unless the word is held as sacred and precious, it will be anything but to those who enter into the doors of a church. These things are certain.

Very infrequently, someone may have a desire to open the Bible and discover its truths for living. Normally, it takes people already set and grounded in the word to call people back to what is right. That is what we will see in our passage today.

Such great lessons as this are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. The People Lifted Up Their Voices and Wept (verses 1-10)

Then the Angel of the Lord

There is no article before angel. Rather: vayaal malakh Yehovah – “And came up messenger Yehovah.” The same term is used of Haggai (Haggai 1:3) and priests in Malachi 2:7. Other similar uses of messenger without the article are found in Isaiah 42:19 and Malachi 3:1. These are referring to people, not the Lord.

It is seen in Scripture that when an angel speaks, it is to individuals. When a messenger speaks, it is to multitudes. In this case, the messenger is speaking to multitudes. Thus, it is probable that this is a human messenger conveying the word of the Lord.

Having said that, the coming words are in the first person, and the messenger does not say something like, “Thus says Yehovah.” However, the instance in Malachi 2:7 says –

“For the lips of a priest should keep knowledge, And people should seek the law from his mouth; For he is the messenger of the LORD of hosts.”

A priest spoke on behalf of the Lord as His messenger. Therefore, this could simply be Phineas conveying the word of the Lord. Without the article included, this is a good supposition. Adding in the article gives a false sense of what is being said. Ironically, the translators leave out the article in the next clause….

^{1 (con’t)} came up from Gilgal to Bochim,

Rather: min ha’gilgal el ha’bokhim – “from the Gilgal unto the weepers.” This messenger is coming from Gilgal, which was the location of the tabernacle of the Lord until it moved to Shiloh. Hence, the words now could have been recorded prior to or at the time of the move to Shiloh, which was first seen in Joshua 18:1. I believe this occurs at the time of Joshua 9. The reason for that will be seen as we continue.

As for the name here, it is not yet the name of the location. Rather, it is the state of the people. The word is prefixed by an article: ha’bokhim – the weepers. That anticipates the words of verse 4.

Gilgal comes from the word gilgal, meaning a wheel. It thus means A Circle, A Wheel, or, figuratively Liberty (as in a rolling away). Hence, it is The Liberty. The word bokhim is only seen here and in verse 5. It comes from bakah, weeping. Being plural, it means weepers. The place derives its name from the event.

^{1 (con’t)} and said: “I led you up from Egypt;

The verb is imperfect: va’yomer aaleh etkhem mi’mitsrayim – “And said, I will bring you up from Egypt.” Due to the imperfect, this is a reference to the words of Exodus 3, which will be cited in the coming clauses.

The imperfect is being used to remind the people of what was recorded in the Scriptures. Thus, it appears to provide evidence that this is a priest acting as a messenger of the Lord rather than the Angel of the Lord. Egypt means Double Distress or Double Trouble. Next…

^{1 (con’t)} and brought you to the land of which I swore to your fathers;

Again, the verb is imperfect: va’avi etkhem el ha’arets asher nishbati la’avotekhem – “And I will bring you unto the land which I swore to your fathers.” The entire sentiment is as if it is being remembered from Exodus 3 –

“Go and gather the elders of Israel together, and say to them, ‘The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared to me, saying, “I have surely visited you and seen what is done to you in Egypt; ¹⁷ and I have said I will bring you up out of the affliction of Egypt to the land of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebusites, to a land flowing with milk and honey.’” Exodus 3:16, 17

^{1 (con’t)} and I said, ‘I will never break My covenant with you.

va’omar lo apher beriti itkhem l’olam – “And said, ‘No annul my covenant with you to forever.” The messenger uses the word parar, to break, make void, annul, etc. What is this referring to? Cambridge says –

“[I will never break my covenant] The allusion is not to the ‘oath sworn to the forefathers,’ but, as the phrases in the next verse shew, to the covenant at Sinai, Exodus 34:10 ff. For the expression cf. Deuteronomy 31:16; Deuteronomy 31:20 JE; Leviticus 26:44, Genesis 17:14 P; it is used rather frequently in the later prophetic style, e.g. Isaiah 24:5, Jeremiah 11:10, Ezekiel 44:7 etc.”

Of the Mosaic Covenant (Sinai), it says this in Hebrews –

“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, ¹⁹ for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

If this is referring to the Mosaic covenant, then either the Lord’s word isn’t true, or the word l’olam is referring to the end of the age rather than forever in the absolute sense. However, this promise was never made through the Mosaic Covenant. Cambridge is incorrect. It is referring either to what was said to Noah or Abraham –

“It shall be, when I bring a cloud over the earth, that the rainbow shall be seen in the cloud; ¹⁵ and I will remember My covenant which is between Me and you and every living creature of all flesh; the waters shall never again become a flood to destroy all flesh.” Genesis 9:14, 15

“And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you. ⁸ Also I give to you and your descendants after you the land in which you are a stranger, all the land of Canaan, as an everlasting possession; and I will be their God.” Genesis 17:7, 8

As the covenant with Noah was to all people and over all the earth, that isn’t what is being referred to. However, the covenant to Abraham was made with the descendants of Abraham, and it included a land grant concerning Canaan. Thus, this is what the messenger is referring to.

This is confirmed by the Lord’s words to Israel in Leviticus 26 when referring to the Abrahamic Covenant –

“Yet for all that, when they are in the land of their enemies, I will not cast them away, nor shall I abhor them, to utterly destroy them and break [parar] My covenant with them;
for I am the Lord their God.” Leviticus 26:44

Only after saying this does the Lord appeal to the Mosaic Covenant –

“But for their sake I will remember the covenant of their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God:
I am the Lord.” Leviticus 26:45

The sequence of thought is –

• The Lord will lead the people up from Egypt.
• The Lord will bring the people into the land sworn to the fathers (Abraham, Isaac, and Jacob).
• The Lord will never break His covenant with the people, as noted concerning the Abrahamic covenant in Leviticus 26.

Therefore…

² And you shall make no covenant with the inhabitants of this land;

The words are emphatic: v’atem lo tikretu berith l’yovosheve ha’arets ha’zoth – “And you, no shall cut covenant to inhabitants the land, the this.” Cambridge is correct that this is a precept of the Mosaic Covenant, but that covenant stems from the Abrahamic Covenant. However, it is not all-inclusive of it.

The land grant is a part of it, but it does not represent the totality of the covenant. Paul explains this in Galatians 3. The law is what provides the conditions for receiving the land promised under the Abrahamic Covenant, how to obtain and keep it, etc. Because of this, the Lord had commanded…

^{2 (con’t)} you shall tear down their altars.’

There is a strong emphasis in the words: mizb’khotehem titosun – “their altars you shall (surely) tear down.” They were not given any choice in the matter but were emphatically instructed to take this action. The words are repeated from Exodus 34 –

“Take heed to yourself, lest you make a covenant with the inhabitants of the land where you are going, lest it be a snare in your midst. ¹³ But you shall [surely] destroy their altars, break their sacred pillars, and cut down their wooden images ¹⁴ (for you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God), ¹⁵ lest you make a covenant with the inhabitants of the land, and they play the harlot with their gods and make sacrifice to their gods, and one of them invites you and you eat of his sacrifice, ¹⁶ and you take of his daughters for your sons, and his daughters play the harlot with their gods and make your sons play the harlot with their gods.” Exodus 34:12-16

^{2 (con’t)} But you have not obeyed My voice.

v’lo sh’matem b’qoli – “And no have heard in my voice.” To hear is to obey. The words went into their ears, but they were not acted upon. Rather, the people failed to do as instructed. An infraction of the law has taken place. Specifically, they cut a covenant with the inhabitants of the land –

“Then the men of Israel took some of their provisions; but they did not ask counsel of the Lord. ¹⁵ So Joshua made peace with them, and made a covenant with them to let them live; and the rulers of the congregation swore to them.” Joshua 9:14, 15

During this time, the sanctuary was at Gilgal. The messenger of the Lord, probably Phineas, came with the word of the Lord to the people, repeating the precepts of the law that promised them life and prosperity in the land. They did not heed the words of the Lord. Therefore, the question is asked…

^{2 (con’t)} Why have you done this?

It is the same question spoken to Eve in the Garden of Eden. The only difference is that here it is in the plural: mah zoth asitem – “What this you (all) have done?” The emphasis is on the first word, “What?” It is almost as if the Lord is incredulous. “You are just like your first mother, Eve. She refused to hear My words, and now you have followed suit!”

Just as Eve was deceived by the serpent, so Israel was deceived by the ruse of the Gibeonites. However, there is a difference between what happened with Adam and Eve in the Garden and what will happen to Israel in the Land of Promise…

³ Therefore I also said, ‘I will not drive them out before you;

v’gam amarti lo agaresh otam mipnekhem – “And also, I said, ‘No I will drive them from your faces.’” This was not explicitly stated in the law, even if it was inferred. For this reason, some translations make this a statement of determination by the Lord, such as the NKJV renders the words starting in verse 2, “You have not obeyed my voice. Therefore…” This may be the intent. However, it was also stated in Joshua’s farewell addresses to the leaders and to the people –

“Or else, if indeed you do go back, and cling to the remnant of these nations—these that remain among you—and make marriages with them, and go in to them and they to you, ¹³ know for certain that the Lord your God will no longer drive out these nations from before you. But they shall be snares and traps to you, and scourges on your sides and thorns in your eyes, until you perish from this good land which the Lord your God has given you.” Joshua 23:12, 13

“If you forsake the Lord and serve foreign gods, then He will turn and do you harm and consume you, after He has done you good.” Joshua 24:20

If this is, as I am convinced, something that occurred at the time of Joshua 9, then this is not a statement of determination but a warning. It would explain the reason why Joshua told the people they could not obey the Lord in his farewell address.

But think on this and on the contrast to what occurred in the garden where the same word, garash, is used –

“Then the Lord God said, ‘Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever’— ²³ therefore the Lord God sent him out of the garden of Eden to till the ground from which he was taken. ²⁴ So He drove [garash] out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.” Genesis 3:22-24

Through disobedience, the man was driven out of Eden and away from the presence of the Lord. He would live in a land where thorns and thistles would be brought forth for him (Genesis 3:18).

However, in Canaan – a land completely filled with literal thorns and thistles – the enemy will not be driven out. Instead, they will remain and afflict the people, as it next says…

^3 (con’t) but they shall be thorns in your side,

The words seem incomplete: v’hayu lakhem l’tsidim– “And they shall be to you to sides.” There is a wide variety of translations for the word “sides.” Some opinions are distress, snares, vanity, poverty, thorns, thorns in your sides, to trap you, enemies, adversaries, etc. The answer seems to be in Numbers 33:55 –

“But if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides, and they shall harass you in the land where you dwell.”

The messenger is using a literary device, kind of like a portmanteau, by taking a familiar passage and combining two words into one. The word thorns is tsanim. The word sides is tsidim. There is a single letter difference between the two. By saying “to sides,” he is implying “to thorns in your sides” as is recorded in Numbers 33.

Therefore, they are in a land of literal thorns and a land of figurative thorns as well.

^3 (con’t) and their gods shall be a snare to you.’”

v’lolehem yihyu lakhem l’moqesh – “and their gods shall be to you to snare.” This was explicitly stated by Moses –

“Also you shall destroy all the peoples whom the Lord your God delivers over to you; your eye shall have no pity on them; nor shall you serve their gods, for that will be a snare to you.” Deuteronomy 7:16

Canaan was to be as a symbolic return to the presence of the Lord for Israel. There was to be a close and personal relationship with Him. But just as in the Garden where the serpent deceived Adam and his wife, these gods would be a snare to the people in Canaan.

It is a repeat of what has already taken place. It is, as Solomon said in our text verse. “That which has been is what will be.” In this case, it is because man cannot pay attention and learn from the past. Adam was told of the consequences of eating the forbidden fruit – his point of law. He failed because he followed another god (himself – “You shall be like God…”), his spiritual connection to the Lord was severed, and he was expelled from Eden to the east.

Israel has been told the consequences of violating their law. They have failed, they will follow other gods, their spiritual connection to the Lord (the tabernacle/temple) will be severed, and they will be expelled out of Canaan to the east.

Despite this, the words of verse 1 still apply, “And said, ‘No annul my covenant with you to forever.’” Even if Israel falls under the curse of the Mosaic Covenant, the covenant to them because of the fathers (the Abrahamic Covenant) still stands.

This is repeated in Jeremiah 31 at the time that the Lord promises a New Covenant to Israel –

“Thus says the Lord,
Who gives the sun for a light by day,
The ordinances of the moon and the stars for a light by night,
Who disturbs the sea,
And its waves roar
(The Lord of hosts is His name):
³⁶ ‘If those ordinances depart
From before Me, says the Lord,
Then the seed of Israel shall also cease
From being a nation before Me forever.’
³⁷ Thus says the Lord:
‘If heaven above can be measured,
And the foundations of the earth searched out beneath,
I will also cast off all the seed of Israel
For all that they have done, says the Lord.’” Jeremiah 31:35-37

Some people will abscond with the blessings of Israel and apply them to the church. They will do this by misusing, verses from the New Testament. For example, Paul says this to us –

‘For you are all sons of God through faith in Christ Jesus. ²⁷ For as many of you as were baptized into Christ have put on Christ. ²⁸ There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. ²⁹ And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” Galatians 3:26-29

Those who hold to replacement theology will say that Israel is out and that the church is now spiritual Israel, having received the promise of the Abrahamic Covenant. The logic of this is that because we are Abraham’s seed, the promise now belongs to the church.

The problem with that is that the prophecies refer to the seed of Israel. That term is never used of the church. Further, the seed of Israel is equated to the nation of Israel. The nation of Israel is comprised of Jacob’s twelve sons by birth and Joseph’s two sons through adoption, not the church.

However, another counterargument is that Paul also said this in Galatians 3 –

“Now to Abraham and his Seed were the promises made. He does not say, ‘And to seeds,’ as of many, but as of one, ‘And to your Seed,’ who is Christ. ¹⁷ And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. ¹⁸ For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.” Galatians 3:16-18

The incorrect logic suggested here by replacement theology is that if Christ is the Seed, and the church is in Christ, then the transfer from Israel to the church has taken place. The problem with that is that the law is not Israel. The law was given to Israel. Likewise, the New Covenant was given to Israel –

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— ³² not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. ³³ But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people.” Jeremiah 31:31-34

It cannot be that the church is Israel because the New Covenant established the church, which did not exist when the covenant was made. Rather, it was made with Israel while Christ was still alive and in anticipation of His coming death –

“And He took bread, gave thanks and broke it, and gave it to them, saying, ‘This is My body which is given for you; do this in remembrance of Me.’
²⁰ Likewise He also took the cup after supper, saying, ‘This cup is the new covenant in My blood, which is shed for you. ²¹ But behold, the hand of My betrayer is with Me on the table. ²² And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!’” Luke 22:19-22

The Lord did not establish a covenant with an entity that did not yet exist except potentially. Rather, the church arose out of the New Covenant. That is explicitly stated in Hebrews 9 –

“And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.” Hebrews 9:15

The New Covenant was given for the redemption of the transgressions under the first covenant. The church was never under the Mosaic Covenant. For now, the verses continue with…

⁴ So it was, when the Angel of the Lord spoke these words to all the children of Israel, that the people lifted up their voices and wept.

Rather, it is a single voice that is raised: “And it was, according to speaking messenger Yehovah the words, the these, unto all sons Israel, and lifted the people their voice and wept.” The people speak with a united voice. This explains the name given to the location.

Using the word bakah, the words say: vayisu ha’am eth qolam vayivku – “and lifted the people their voice and wept.” There are many weepers lifting a united voice. Thus, ha’bokhim means the weepers.

These events now being recorded, but actually belonging at the time of Joshua, would explain why he was faithful in his time after the events of Joshua 9 with the Gibeonites. It would also explain why he was adamant to instruct Israel in his farewell addresses to the leaders and the people. It would further explain why he made a covenant before the Lord concerning this issue –

“So Joshua made a covenant with the people that day, and made for them a statute and an ordinance in Shechem.
²⁶ Then Joshua wrote these words in the Book of the Law of God. And he took a large stone, and set it up there under the oak that was by the sanctuary of the Lord. ²⁷ And Joshua said to all the people, ‘Behold, this stone shall be a witness to us, for it has heard all the words of the Lord which He spoke to us. It shall therefore be a witness to you, lest you deny your God.’ ²⁸ So Joshua let the people depart, each to his own inheritance.” Joshua 24:25-28

And more, it would explain why this account is given right after the opening chapter of Judges. It sets the tone for everything that follows. Despite the lesson at Gibeon, despite the protestations of Joshua, and the covenant that was made, the failures that lie ahead are marked out by the example and the warnings that were so carefully presented during the life of Joshua.

⁵ Then they called the name of that place Bochim;

As noted in verse 1, the name of the place is derived from what occurred in verse 4: vayiqreu shem ha’maqom ha’hu bokhim – “and called name the place, the it, Weepers.”

The Concise Bible Dictionary goes one step further and states the obvious for us, saying, “Bochim symbolically is not simply ‘weepers,’ but ‘weepers over disobedience.’” That is correct.

Cambridge, as they usually do, tears things apart in an attempt to look smarter than they are. They say, “such a form as Bochim, active ptcp. plur., is very unusual in a place-name, and it has probably been adapted to suit the present occasion.”

They completely miss the point of what is being said. The name is to be a reminder to the people of the cost of disobedience which these people were weeping over.  Therefore, it next says…

^5 (con’t) and they sacrificed there to the Lord.

vayizb’khu sham l’Yehovah – “And sacrificed there to the Lord.” Either this was at Shiloh or it was at Gilgal. Those are the two locations where it was noted that the tabernacle was located in Joshua. As verse 1 said that the messenger of Yehovah came up from Gilgal, it appears that this is where the event occurred.

Therefore, the sacrifices were conducted at the tabernacle in order to atone for their wrongdoing and to restore a right and propitious relationship with the Lord. They had made a covenant with the people of Gibeon instead of destroying them and tearing down their altars. In their heartfelt repentance and sacrifices, the Israelites sought to be restored to the Lord. Next, it says…

⁶ And when Joshua had dismissed the people, the children of Israel went each to his own inheritance to possess the land.

vayshalakh Yehoshua eth ha’am vayelkhu bene Yisrael ish l’nakhalato la’resheth eth ha’arets – “And sent Joshua the people. And went sons Israel man to his inheritance to possess the land.” It is the same thought as that which closed Joshua 24 –

“And sent, Joshua, the people; man to his inheritance” (CG).

This supports the idea that the previous verses occurred at the time of Joshua 9. The narrative sums up the faithfulness of Joshua after the events at Gibeon.

No other such thing is recorded during the entire time of his leadership. The error was identified, the sacrifices were made, and the warning was heeded. The words in this verse are closing out the life of Joshua just as did the words of Joshua 24. That is why the next three verses are included in this narrative now…

⁷ So the people served the Lord all the days of Joshua,

The words here are identical to Joshua 24:31 with the exception of the first two words in the Hebrew –

Joshua 24:31 – And served Israel Yehovah all days Joshua.
Judges 2:7 – And served the people Yehovah all days Joshua.

^7 (con’t) and all the days of the elders who outlived Joshua,

The words here are letter for letter identical to Joshua 24:31 with the exception the spelling of Joshua’s name –

Joshua 24:31 – יהושע
Judges 2:7 – יהושוע

Judges 2 adds in a vav, the sixth letter of the Hebrew aleph-beth. Out of over 200 references to Joshua, the only other time this vav is seen in Joshua’s name is in Deuteronomy 3:21. Six represents man, especially fallen man. In Joshua, he was being used a type of Christ. Here, he is being represented as a fallen man needing to sacrifice. It would explain the difference in spelling.

^7 (con’t) who had seen all the great works of the Lord which He had done for Israel.

There is much more variation in the corresponding clause in Joshua 24:31 –

Joshua 24:31: and who had known all work Yehovah which He had done to Israel.
Judges 2:7: who had seen all work Yehovah, the great, which He had done to Israel.

There is an intimacy in what the people had known in Joshua. There is the visible experience in what the people had seen according to Judges. The work of the Lord is also noted as great in Judges.

⁸ Now Joshua the son of Nun, the servant of the Lord, died when he was one hundred and ten years old.

It is letter for letter identical to the corresponding clause of Joshua 24:29.

⁹ And they buried him within the border of his inheritance at Timnath Heres,

There is one significant difference in these words and the corresponding words of Joshua 24:30 –

Joshua 24:30 – “And they buried him in border his inheritance in Timnath Serakh.”
Judges 2:9 – “And they buried him in border his inheritance in Timnath Kheres.”

The words are the same letters, but the first and last are transposed:

Joshua 24:30 – סרח
Judges 2:9 – חרס

Timnath Serah means Extra Portion. Timnah Heres means Portion of the Sun. The name of the place in Joshua typologically referred to the full scope of Christ’s work as noted in Isaiah 49:6. His work includes not only Israel but the Gentiles as well, making the effect of it the Extra Portion.

In Judges, this typology is not needed and the name of the place is called Portion of the Sun. The earthly Joshua would find his portion in the Sun of Righteousness, who is Christ (Malachi 4:2).

^9 (con’t) in the mountains of Ephraim, on the north side of Mount Gaash.

The words are identical to the corresponding clause in Joshua 24, with one exception –

Joshua 24:30: Which in Mount Ephraim from north to Mount Gaash.
Judges 2:9: In Mount Ephraim from north to Mount Gaash.

Noting these differences, we next read…

¹⁰ When all that generation had been gathered to their fathers,

v’gam kal ha’dor ha’hu neespu el avotav – “And also all the generation, the it, was gathered to its fathers.” This refers to verse 7, which spoke of those who outlived Joshua. At that time, when the last of that generation was gone…

^{10 (con’t)} another generation arose after them

vayaqum dor akher akharehem – “And arose generation another after them.” The words are painfully ominous. After reading about the people serving the Lord, one can only wince at what he knows must be coming. It is the Bible’s way of introducing such things…

*^{10 (fin)} who did not know the Lord nor the work which He had done for Israel.

More precisely, it reads, “which not did know Yehovah and also the work which He had done for Israel.” This explains the addition of the word “great” to the works of the Lord in verse 7. It reveals the contrast. His work was great, and yet the people did not remember His work. That sets the tone for what lies ahead.

Sons of God through faith in His promise
This is how the deal is sealed
One cannot be a doubting Thomas
And expect for his spirit to be healed

But if we trust in what God has done
If we hold fast to the promise
Believing in the word concerning His Son
He our fears will take and calm us

Then all good things will come to us
God will be pleased with the faith we possess
Yes, if we place our trust in the Lord Jesus
And Him as Lord we do confess

This is what God would ask of you
This is what He expects you to do

II. An Explanation of the Typology

Despite the detailed wording of these verses, the typology is brief and not overly complicated. I am confident that the story belongs chronologically at the time of Joshua 9, but it would have been inappropriate to the tenor of Joshua to include this in the book where he so poignantly pictures Christ.

However, it is included in Judges to show us the effects of the work of Christ after its completion.

A messenger came from the Gilgal, the Liberty, to the weepers. The messenger is not identified. He is simply a messenger of the Lord. He reminds the people of what the Lord had done. He speaks on behalf of the Lord in the first person. This unnamed messenger is typical of the Bible.

The Lord had said He would bring the people up from Egypt (Double Trouble). That typologically is bringing us out of the bondage of sin. Man is born in sin, and he cannot redeem himself. Thus, he is in double trouble.

He then said He would bring the people up to a land which He swore to their fathers. The land of Canaan is typical of being saved, something that the Lord said He would do for His people.

He also said that He would never break His covenant with them. It is typical of eternal salvation. Despite Israel’s rejection of Him, He has never broken this word to them. Likewise, despite our turning from Him, He will never break His word to us.

From there, He reminded the people that they were not to make covenants with the inhabitants of the land and they were to tear down their altars. However, Israel had not heeded His voice. Likewise, many of those saved by the Lord don’t heed the voice of His word.

And so, just like Eve in the Garden and just like Israel with the Gibeonites, the Lord would ask us, “What this you (all) have done?” Further, He notes that with this attitude, He will not drive out the enemies before the people.

If we don’t know the Bible, there is no way we can defeat the enemy. The Lord will not work through those who are disobedient and who do not apply His word to their lives. For example, it is one thing to claim the spiritual armor of Ephesians 6, and it is another to actually know what the words are speaking of and how to apply them.

Instead, the Lord tells them that the inhabitants will be “to your sides,” meaning thorns in their sides. We can trust in our own abilities, or we can rely on the Lord. Even the apostle Paul understood this –

“And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure. ⁸ Concerning this thing I pleaded with the Lord three times that it might depart from me. ⁹ And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. ¹⁰ Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong.” 2 Corinthians 12:7-10

The fiery darts of the wicked one (Ephesians 6:16) will not be overcome when we are not living rightly before the Lord and when we are not clearing out what is improper from our lives.

Next, it noted that all the people lifted their voices and wept. How many revivals in church history reflect what is stated here? Churches are dead, believers have left their first love, and then they come to their senses. It is the state of the church at any given time when their failure to adhere to the Lord becomes evident.

And more, it is the state of any person who truly understands his salvation or who remembers his salvation after turning back to the Lord. As for Israel, they called the place Weepers. However, as the Concise Bible Dictionary said it, these are weepers over disobedience.

Until we identify and acknowledge our failures before the Lord, we cannot properly turn to, or back to, Him. Upon realizing the error of their ways, the people made a sacrifice to the Lord. If it is a new believer, the sacrifice is accepting Jesus. If it is one turning back to the Lord, David gives the appropriate sacrifice –

“The sacrifices of God are a broken spirit,
A broken and a contrite heart—
These, O God, You will not despise.” Psalm 51:17

The last verses of the passage today were sufficiently explained in Joshua 24, but the differences were noted and explained. Our text verse noted that things continuously repeat. This is true in both the world and in the people of God.

We keep turning from the Lord, the Lord initiates the process of restoration, and for those who accept it, God forgives and heals. He accepts our faith because it is truly all we have to offer Him. Even loving God is an act of faith because we have not seen Him. We receive His word by faith, and we fall head over heels for Him by faith.

Let us remember the lesson of Israel, and instead of falling into disobedience, let us remain faithful to the Lord all our days. But let us also remember that when we fail Him, He has promised to never leave us or forsake us.

Israel has been kept through thousands of years of failure. And because of Jesus, we – His people – are in Christ. Therefore, He will keep us through each and every failure. Praises be for the love of God that is found in Jesus Christ our Lord.

Closing Verse: “Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting consolation and good hope by grace, ¹⁷ comfort your hearts and establish you in every good word and work.” 2 Thessalonians 2:16, 17

Next Week: Judges 2:11-15 This is what happens when people are not productive and get bored… (Evil in the Sight of the Lord) (6^th Joshua Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

The Weepers

Then the Angel of the LORD came up from Gilgal to Bochim
———-and said:
“I led you up from Egypt and to the land brought you

Of which I swore to your fathers; and I said
‘I will never break My covenant with you, so it is true

And you shall make no covenant with the inhabitants of this land
You shall tear down their altars, but you were quite remiss
And you have not obeyed My voice
Why have you done this?

Therefore I also said
‘I will not drive them out before you, this I will not do
But they shall be thorns in your side
And their gods shall be a snare to you

So it was, when the Angel of the LORD
Spoke these words to all the children of Israel
That the people lifted up their voices and wept
They knew things would not go well

Then they called the name of that place Bochim
And they sacrificed there to the LORD, an offering from their hand
And when Joshua had dismissed the people, the children of Israel
Went each to his own inheritance to possess the land

So the people served the LORD all the days of Joshua
And all the days of the elders who outlived Joshua
———-during that whole spell
Who had seen all the great works of the LORD
Which He had done for Israel

Now Joshua the son of Nun
A man who was strong and bold
The servant of the LORD
Died when he was one hundred and ten years old

And they buried him within the border
Of his inheritance at Timnath Heres, where he did abide
In the mountains of Ephraim
On Mount Gaash’s north side

Then all that generation had been gathered to their fathers
Another generation arose (and it is a sad story to tell)
After them who did not know the LORD
Nor the work which He had done for Israel

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Then the Angel of the Lord came up from Gilgal to Bochim, and said: “I led you up from Egypt and brought you to the land of which I swore to your fathers; and I said, ‘I will never break My covenant with you. ² And you shall make no covenant with the inhabitants of this land; you shall tear down their altars.’ But you have not obeyed My voice. Why have you done this? ³ Therefore I also said, ‘I will not drive them out before you; but they shall be thorns in your side, and their gods shall be a snare to you.’ ” ⁴ So it was, when the Angel of the Lord spoke these words to all the children of Israel, that the people lifted up their voices and wept.

⁵ Then they called the name of that place Bochim; and they sacrificed there to the Lord. ⁶ And when Joshua had dismissed the people, the children of Israel went each to his own inheritance to possess the land.

⁷ So the people served the Lord all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great works of the Lord which He had done for Israel. ⁸ Now Joshua the son of Nun, the servant of the Lord, died when he was one hundred and ten years old. ⁹ And they buried him within the border of his inheritance at Timnath Heres, in the mountains of Ephraim, on the north side of Mount Gaash. ¹⁰ When all that generation had been gathered to their fathers, another generation arose after them who did not know the Lord nor the work which He had done for Israel.

 

 

 

 

 

Artwork by Douglas Kallerson.

Judges 1:27-36
The Boundary of the Amorites

While typing the first half of the sermon, I was almost depressed by the state of the content of what is being presented. A tribe is introduced into the narrative and it immediately says that the tribe failed to drive out the inhabitants.

By the time my friend Sergio woke up and greeted me, which was when half the day was already over, I gave him this short reply, “Judges 1:27-36. Depressing. They didn’t dispossess. Again and again, it says this.”

Under law, they were commanded to dispossess the inhabitants. Tribe by tribe, their failure is recorded. In his commentary on verse 28, Charles Ellicott cited a lengthy article by someone named Mozley. It was as depressing to me as the narrative in Judges 1. A short portion of it says –

“As to the morality of these exterminating wars, we must bear in mind that men and nations must alike be judged by the moral standard of their own day, not by the advanced morality of later ages. We learn from unanimous testimony that the nations of Canaan had sunk to the lowest and vilest depths of moral degeneracy. When nations have fallen thus low, the cup of their iniquity is full; they are practically irreclaimable. To mingle with them would inevitably be to learn their works, for their worst abominations would find an ally in the natural weakness and corruption of the human heart. The Israelites therefore believed that it was their positive duty to destroy them, and the impulse which led them to do so was one which sprang from their best and not from their worst instincts. It must not be forgotten that the teaching of Christ has absolutely changed the moral conceptions of the world. It intensified, to a degree which we can hardly estimate, our sense of the inalienable rights of humanity and of the individual man.” (Mozley, Lectures on the Old Testament, p. 103). Ellicott 1:28

Text Verse: “They did not destroy the peoples,
Concerning whom the Lord had commanded them,
³⁵ But they mingled with the Gentiles
And learned their works;
³⁶ They served their idols,
Which became a snare to them.” Psalm 106:34-36

Israel was told to destroy the inhabitants of Canaan. This wasn’t simply because Israel “believed it was their positive duty.” Instead, it was because the law commanded them to do so. Thus, their failure is a violation of the law.

As for the comments about Christ absolutely changing the moral conceptions of the world, that is so out of touch with reality that it is hard to imagine Ellicott would cite the commentary. Israel was under law. We are under grace. The reason Christians don’t go killing pagans and heathens has nothing to do with moral conceptions. There is simply no allowance for it.

The church is not a nation, and it has no divine mandate for such things. Mozley even admits that nothing has changed in moral conceptions by saying, “When nations have fallen thus low, the cup of their iniquity is full; they are practically irreclaimable.”

That is the state of most of the world today. The rest that aren’t there yet are catching up quickly. The only difference between the culling of the peoples that Israel was supposed to effect and the culling of the world that will come about in the (probably near) future is who will accomplish it.

The purpose of the law was to lead people to the understanding of their need for Christ. Sin is the problem, and it must be judged. God will not overlook a single sin ever committed. The difference between believers and unbelievers is that sin in believers is judged in Christ. Unbelievers will be held accountable for their sins.

Judges 1 provides a snapshot of God’s work in Christ in a positive way. It takes real stories of real events that took place, including the disobedience of Israel, and shows us how God, through Jesus, is completing what Israel could not complete, meaning the restoration of the human family into one group.

And He is doing it in this chapter through ten named sons of Israel. Of the number ten, Bullinger states –

“Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.” E.W. Bullinger

God is using Israel to show us other, more wonderful, things in typology. It is a marvelous way for us to see clearly what is going on in the history of redemption. It’s all to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Epic Fail (verses 27-36)

In the previous verses, the land of Judah, which includes Simeon whose inheritance is within Judah’s borders, was described (1:1-20). That was followed by a note concerning Benjamin’s failure to drive out the Jebusites from Jerusalem (1:21).

After that, we see the combined house of Joseph in a brief conquest (1:22-26). This broad brushstroke of tribal matters that started in the very southern part of the land continued northward. This continues with words that closely follow Joshua 17:11-13, beginning with…

²⁷ However, Manasseh did not drive out the inhabitants of Beth Shean and its villages,

Literally: v’lo horish m’nasheh eth beith sh’an v’eth benotekha – “And no dispossess Manasseh Beth Shean and her daughters.” The term daughters refers to the smaller villages surrounding the main city.

Here, we have a look at the failures of the tribes west of the Jordan located north of Benjamin to properly eradicate the inhabitants of the land. The list begins with the half-tribe of Manasseh and moves northward to the central and northern areas of Canaan.

Notice the progression: First Benjamin, then the house of Joseph, and here it continues with Manasseh and then Ephraim, the two sons of Joseph. This is likely to draw attention to the success of the house of Joseph when they worked together, but when they did not, their failures are noted.

As for the names, Manasseh means both To Forget and From a Debt. Beth Shean means House of Ease or House of Security. Next…

^{27 (con’t)} or Taanach and its villages, or the inhabitants of Dor and its villages, or the inhabitants of Ibleam and its villages, or the inhabitants of Megiddo and its villages;

The meaning of Taanach is uncertain. Some think it is derived from an Egyptian or Arabic word. There is no corresponding root word found in Scripture. Jones’ Dictionary of Old Testament Proper Names cites an equivalent Arabic verb that means to wander and thus translates it as Wandering Through.

Dor means To Dwell, but it is identical to the word translated as generation, as in the time period of one’s dwelling. Ibleam means Devouring the People or The People Flow Forth. Megiddo comes from gadad, to penetrate or cut. Hence, it signifies Invading or Intruding.

The cities just mentioned are listed as belonging to the half-tribe of Manasseh in Joshua 17:11. However, they are actually located within other tribal inheritances –

“And in Issachar and in Asher, Manasseh had Beth Shean and its towns, Ibleam and its towns, the inhabitants of Dor and its towns, the inhabitants of En Dor and its towns, the inhabitants of Taanach and its towns, and the inhabitants of Megiddo and its towns—three hilly regions.”

The meaning is probably that the tribes failed to work together. A state of spiritual lethargy has settled in. Rather than relying on the Lord and join with their brothers, they have thrown up their hands and are unwilling to do what is necessary to drive the inhabitants out. The reason for the failure, an inexcusable reason, is next provided…

^{27 (con’t)} for the Canaanites were determined to dwell in that land.

It is singular: v’yoel ha’k’naani la’shevet ba’arets ha’zoth – “and determined the Canaanite to dwell in the land the this.” The words of this clause are taken letter for letter from Joshua 17:12. Canaanite means Humiliated, Humbled, or Subdued.

The inhabitants were determined, so Manasseh chose to live with them. This shows a lack of trust in the power of the Lord, and an unwillingness to ask the other tribes to assist them in destroying the natives. This is evident from the next words…

²⁸ And it came to pass, when Israel was strong, that they put the Canaanites under tribute, but did not completely drive them out.

With a few minor word and spelling differences, the words are very close to those of Joshua 17:13.

And it was when strong sons Israel, and they gave the Canaanite to forced labor, and disposing [וְהוֹרֵ֖שׁ] not he dispossessed him. Joshua 17:13

And it was when strong Israel, and he put the Canaanite to forced labor, and dispossessing [וְהוֹרֵ֖ישׁ] not he dispossessed him. Judges 1:28

The differences are enough to let us know the words were not simply copied from one account to the next, and yet, the one confirms the other because of the high level of similarity between the two.

If they were able to make these people submit to forced labor, then they were able to exterminate them. They just didn’t. This became a marriage of convenience for Manasseh and of inconvenience, but acceptable tolerance, to the Canaanite. With this sad commentary concerning Manasseh complete, it next turns to his younger brother, Ephraim…

²⁹ Nor did Ephraim drive out the Canaanites who dwelt in Gezer; so the Canaanites dwelt in Gezer among them.

It is singular in reference to both entities: v’ephrayim lo horish eth ha’k’naani ha’yoshev b’gazer vayeshev ha’k’naani b’qirbo b’gazer – “And Ephraim no dispossessed the Canaanite, the dweller in Gezer. And dwelt the Canaanite in his midst in Gezer.”

Notice that nothing is said of them being brought under forced labor. Because of this, it is common for scholars to say that they made a covenant of friendship with them or something similar. This is incorrect. It expressly says that they were put to forced labor in Joshua 16:10.

Ephraim means both Twice Fruitful and Ashes. Gezer means Part or Portion. Gezer will remain under the control of the Canaanites until the time of Solomon –

“(Pharaoh king of Egypt had gone up and taken Gezer and burned it with fire, had killed the Canaanites who dwelt in the city, and had given it as a dowry to his daughter, Solomon’s wife.)” 1 Kings 9:16

Like their brother Manasseh, this became a marriage of convenience for Ephraim and of inconvenience, but acceptable tolerance, to the Canaanite. Likewise…

³⁰ Nor did Zebulun drive out the inhabitants of Kitron or the inhabitants of Nahalol;

v’zevulun lo horish eth yoshve qitron v’eth yoshve nahalol – “And Zebulun no dispossessed dwellers Kitron and dwellers Nahalol.” Zebulun means Glorious Dwelling Place. The name Kitron is found only here in Scripture. Nahalol is certainly the same place spelled elsewhere as Nahallal and Nahalal. Thus, both cities are probably variant spellings of the first two cities mentioned in Joshua 19:15 –

“Included were Kattath, Nahallal, Shimron, Idalah, and Bethlehem: twelve cities with their villages.”

Kitron comes from one of several possible roots. The first is qitor, thick smoke. That is derived from the verb qatar, to make sacrificial smoke. As such, it would mean something like Place of Incense Burning. It may also come from qaton, to be small. If so, it would mean Little One.

Nahalol is identical to nahalol, found only in Isaiah 7:19. There, it is translated as pastures or watering holes. Young’s says, “commendable things.” That then comes from nahal to lead or guide to a watering place or a place of rest. The most known use of that is found in Psalm 23 –

“He leads [nahal] me beside the still waters.” Psalm 23:2

Strong’s defines it as Pasture. I define it as Led to Rest.

^{30 (con’t)} so the Canaanites dwelt among them, and were put under tribute.

More precisely: “And dwelt the Canaanite in his midst and were to force labor.” The same pattern of disobedience in driving out the inhabitants has been seen in each tribe thus far mentioned. As for Asher…

³¹ Nor did Asher drive out the inhabitants of Acco or the inhabitants of Sidon, or of Ahlab, Achzib, Helbah, Aphik, or Rehob.

This continues the unhappy list of disobedience. One tribe after another is failing to do what the Lord instructed through Moses.

Asher means Happy or Blessed. Acco is only found here. Where its root is from is not certain. Some say it is Egyptian, some Chaldean, some Arabic. Others think it may be Greek. Abarim gives its best shot with Serpent or Sun Struck. Strong’s suggests it comes from a root meaning to hem in.

Sidon means Hunting Place or Fishery. Akhlav is found only here. It comes from khelev, fat. Thus, it means Fertile or Abundant. Akhziv comes from akhzav, deceptive or disappointing. That comes from kazav, to be a liar. Thus, it literally means Lying or Liar, but the intent is probably Deceptive or Disappointing. Strong’s says Deceive.

Khelbah also comes from khelev, fat. Thus, Strong’s defines it as Fertility. Aphik is the same as Apheq mentioned elsewhere. It comes from aphaq, meaning to contain, refrain, or be strong. Hence, it is Fortress. Rekhov means Wide Space or Open Place.

³² So the Asherites dwelt among the Canaanites, the inhabitants of the land;

Rather, it is singular mixed with the plural: “And dwelt the Asherite in midst the Canaanite, inhabitants the land.” Instead of placing the Canaanite in the midst of whatever particular tribe, as has been seen in the previous verses, it places the Asherite in the midst of the Canaanite.

^{32 (con’t)} for they did not drive them out.

It is referring to the Canaanite: ki lo horisho – “for no did drive him out.” Of this, Cambridge says, “Originally no doubt the text ran ‘was not able to drive them out’ (LXX).” In other words, they believe that the Greek translation, which says, “was not able to” is the original.

That doesn’t bear up at all with the first clause nor with the number of cities that were left in Canaanite hands. Rather, the Hebrew is correct. Thus, it is a resounding note of abject failure on the part of Asher. Along with them, the list of botch jobs continues…

³³ Nor did Naphtali drive out the inhabitants of Beth Shemesh or the inhabitants of Beth Anath;

Naphtali followed suit with the others and failed to do as instructed.

Beith Shemesh means House of the Sun. Beith Anath comes from beith, house, and anah, a word having four distinct meanings: to answer or respond; be occupied with; to afflict, oppress, or humble; or to sing. Thus, it can mean House of Answer, House of Business, House of Affliction, or House of Singing.

^{33 (con’t)} but they dwelt among the Canaanites, the inhabitants of the land.

Each is referred to in the singular: “And he dwelt in midst the Canaanite, inhabitants the land.” Like Asher, Naphtali is placed among the Canaanites rather than the Canaanites dwelling among him. But Naphtali at least made it hard on those around them…

^{33 (con’t)} Nevertheless the inhabitants of Beth Shemesh and Beth Anath were put under tribute to them. 

Like other cities in some of the tribes, Naphtali got the upper hand on the inhabitants and profited off of them. But they failed to do as instructed in the law. Being the first chapter of Judges, it is a depressing anticipation of the problems that lie ahead for Israel because of their faithlessness to the Lord. Next…

³⁴ And the Amorites forced the children of Dan into the mountains, for they would not allow them to come down to the valley;

The lack of properly translating the words as given in the text is maddening. It reads, “And pressed the Amorite sons Dan the mountain-ward, for not would he give him to come down to the valley.” It carries the sense of Dan trying to come down the side of the mountain but the Amorite was so numerous and strong that they literally pressed Dan toward the mountainous area, keeping them from the emeq, or depth, below it.

Amorite means Renown. Dan means Judge. A mountain (har) is a lot of something gathered. It is synonymous with a large but centralized group of people. The reason for Dan’s failure is stated as follows…

³⁵ and the Amorites were determined to dwell in Mount Heres, in Aijalon, and in Shaalbim;

Rather, “And was determined the Amorite to dwell in Mount Heres, in Aijalon, and in Shaalbim.” Kheres is found only here. It comes from kheres, the sun. Strong’s defines it as Shining. Abarim goes with Sun or Irritant.

Aijalon comes from ayyal or deer. Hence, it signifies Place of the Deer. However, that comes from the same root as ayil, or ram, which is derived from a word indicating strength. Hence, Place of Strength is not out of line.

Shaalbim comes from shual, fox. Thus, most commentators call it Foxes or Place of Foxes. That, however, comes from shoal, hollow hand or handful, and the meaning extends to this.  The connection is that foxes will dig out a hollow to live in.

In the gospels, Jesus said, “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head” (Matthew 8:20). We also see this in Luke –

“On that very day some Pharisees came, saying to Him, ‘Get out and depart from here, for Herod wants to kill You.’
³² And He said to them, ‘Go, tell that fox, “Behold, I cast out demons and perform cures today and tomorrow, and the third day I shall be perfected.”’ ³³ Nevertheless I must journey today, tomorrow, and the day following; for it cannot be that a prophet should perish outside of Jerusalem.” Luke 13:31-33

Thus, the meaning would extend to Place of Hole-diggers, meaning those who would try to trip others up.

^{35 (con’t)} yet when the strength of the house of Joseph became greater, they were put under tribute.

The sense is correct, but it reads: “and became heavy hand house Joseph and they were to forced labor.” The house of Joseph must be speaking of Ephraim and Manasseh together. It appears to indicate that they were willing to work together and bring their combined hand down upon these inhabitants.

However, instead of destroying them, they put them to forced labor. It is a final failure in a chapter that has highlighted many failures of the tribes of Israel beginning in verse 1:19. With that complete, a final word concerning the Amorite is provided…

*^{36 (fin)} Now the boundary of the Amorites was from the Ascent of Akrabbim, from Sela, and upward.

v’g’vul ha’emori mimaleh aqrabim meha’sela va’mae’lah – “And border the Amorite from Ascent Akrabbim, from the crag and upward.”

Maaleh Aqrabim means Ascent of Scorpions. There are scorpions in this barren area, but in Scripture, the scorpion is also used figuratively for a scourge. If Sela is the name of a location, this is the only time it is mentioned. But ha’sela means “the crag.” It speaks of a craggy rock or a cliff.

Because of this, Barnes thinks it is referring to the same location where Moses and Aaron were told to bring water from the rock (sela). Whether that is correct or not, and there is no reason to assume it is not, the sela is used to refer to Jesus typologically in Numbers 20 as the Giver of the water of life.

It is debated what these words are telling us. They are affixed at the end of the chapter and so they are summing something up. Some think it is telling us that it is a way of saying that only the southern area of the land was secured. Ellicott says –

“This notice is added to account for the obstinate resistance of the Amorites, by showing the extent of their domain, which reached far to the south of Petra [meaning Sela is referring to Petra]. … Another opinion given is, that the verse is added to sum up the chapter, by showing that neither the northern, eastern, nor western boundaries were thoroughly secured, but only that of the southern tribes.”

What I submit is that we are being told a sad truth. The Ascent of Akrabbim is at the most southern point of the land of Israel. It was referred to when the Lord determined the borders in Numbers 34:4. It was noted again in Joshua 15:3 when describing the southern boundary of Judah. This is the last time it is mentioned in Scripture.

In Joshua 24:12, the “two kings of the Amorites” were mentioned. This was not speaking of the two kings, Sihon and Og, on the eastern side of Jordan. Rather, it was collectively speaking of the inhabitants, placed under the Amorites on the east and the Amorites on the west in relation to the Jordan.

Directions are not described as north being up and south being down, as we refer to them. However, the word alah, up or above, does refer to that which follows, such as in 1 Samuel 16:13 –

“Then Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the Lord came upon David from that day forward [va’mae’lah]. So Samuel arose and went to Ramah.”

As this chapter has been dealing with the tribes within Canaan beginning with Judah in the south and going forward, this final verse is essentially saying, “And the border of the Amorite is from the Ascent of Akrabbim, from the crag (a noticeable crag where the most southern tip of Canaan is located) and upward (meaning all the way north through the tribal inheritances in Canaan).”

We can first look at the victory of the Lord in Joshua as the book closed out as evidence –

“I sent the hornet before you which drove them out from before you, also the two kings of the Amorites, but not with your sword or with your bow. ¹³ I have given you a land for which you did not labor, and cities which you did not build, and you dwell in them; you eat of the vineyards and olive groves which you did not plant.” Joshua 24:12, 13

Immediately after these words, Judges 2 will begin with –

“Then the Angel of the Lord came up from Gilgal to Bochim, and said: ‘I led you up from Egypt and brought you to the land of which I swore to your fathers; and I said, “I will never break My covenant with you. ² And you shall make no covenant with the inhabitants of this land; you shall tear down their altars.” But you have not obeyed My voice. Why have you done this? ³ Therefore I also said, ‘I will not drive them out before you; but they shall be thorns in your side, and their gods shall be a snare to you.’ ⁴ So it was, when the Angel of the Lord spoke these words to all the children of Israel, that the people lifted up their voices and wept.” Judges 1:1-4

Despite Canaan being given to Israel, and despite the Lord defeating the Amorite continuously under Joshua, the people failed to continue with what he began. The land of Canaan was filled with the Amorite.

An inheritance awaits us that is sure and true
It is given to all who come forward and receive
It was secured by Christ Jesus, who makes all things new
It is ours for the taking if we just believe

Calling on Jesus is what is good in God’s sight
The inheritance is ours, though we did nothing it to receive
Eternal life, dazzling and bright
Is ours for the taking if we just believe

Don’t fail to come forward; hear the plea
It is waiting, if you will but receive
You and all the saints, around the glassy sea
It is yours for the taking if you just believe

II. Epic Fail, Israel; Epic Achievement, Christ

The first two sermons in Judges 1 dealt with 1) the matter of Adoni-Bezek who was defeated, and then 2) the subduing of foes within Judah and the taking of Kirjath Sepher. The victor over Kijath Sepher was given Achsah as his wife.

There was the bringing together of the people groups of the world through the gospel in the first account. In the second, the completed work of Christ was seen to go from Jewish believers to Gentile believers.

In the third sermon, shorter snapshots were seen giving pictures of the church age, of doctrines both false and proper, the continued obstinacy of the Jews to come to Christ until after the church age, the process of salvation, etc.

The verses here begin with Manasseh. As always, the name anticipates Christ who forgets our sins, having paid our sin debt. In relation to Manasseh was Beth Shean, House of Security. It is the state of the believer in Christ. Taanach, Wandering Through, is our state in the world as we anticipate the rapture and glorification.

That continues to be explained by Dor, To Dwell, specifically the time of one’s dwelling. The next name, Ibleam, The People Flow Forth, speaks of the multitude who are reckoned among the church. Megiddo, Invading, refers to the progress made into the world of fallen man, even if it is not all-encompassing, signified by the determination of the Canaanites to not be dispossessed.

Finally, we see, “And it came to pass, when Israel was strong, that they put the Canaanites under tribute, but did not completely drive them out.” The church is in the commonwealth of Israel. While national Israel has been on the outs, the church has grown strong, but has not (nor will it) completely subdue the world.

Ephraim (Twice Fruitful and Ashes) was then brought in. As always, he anticipates Christ who brings in both Jews and Gentiles through the work of His afflictions. It is He who grants our Portion, signified by Gezer.

Zebulun (Glorious Dwelling Place) was next named in connection with Kitron (Place of Incense Burning). Christ is the One who grants the Glorious Dwelling Place for His people through His sacrifice. The word qatar doesn’t just signify manufactured incense, but that of sacrifices and offerings, such as –

“You shall receive them back from their hands and burn [qaatar] them on the altar as a burnt offering, as a sweet aroma before the Lord. It is an offering made by fire to the Lord.” Exodus 29:25

What we have seen in Judges 1 is a contrast between Israel under the law and the work of Christ in the church because of the grace of Christ. Through accepting His sacrifice, the next location Nahalol, Led to Rest, is realized.

After Zebulun, Asher (Happy or Blessed) was named. It is the state of the believer because of the work of Christ. The name Acco is obscure, so I won’t even attempt its meaning. However, Sidon (Fisher) logically points us to Jesus’ words about His followers being fishers of men.

Ahlab (Fertile or Abundant) follows after that in the harvest that has come. The next Achzib, Deceive, refers to those who claim the gospel but never believe. Paul speaks of such in 2 Timothy –

“But evil men and impostors will grow worse and worse, deceiving and being deceived.” 2 Timothy 3:13

Helbah (Fertility) speaks of the state of the world ready to be evangelized. Aphik (Fortress) refers to the secure state of those in Christ while Rehob (Wide Space) speaks of their freedom in Him, no longer bound by the constraints of the law and thus freedom from sin.

Naphtali (My Wrestlings) was next named. It speaks of the work of Christ on behalf of believers. In connection with that is named Beth Shemesh (House of the Sun). As seen in Joshua, it is a reference to Malachi 4:2 –

“But to you who fear My name
The Sun of Righteousness shall arise
With healing in His wings;
And you shall go out
And grow fat like stall-fed calves.” Malachi 4:2

Also, Beth Anah is a name that fully depends on one of four roots, each of which could point to the work of Christ. House of Singing is sufficient. That would be an apt description of believers in the Lord.

Lastly, Dan (Judge) was named. Christ is the One to Judge His people and to Judge for His people. In connection with Dan was noted the Amorite (Renown). As seen elsewhere, the name can be used positively about believers or negatively about nonbelievers. In this case, it is referring to those who have their renown because of Christ.

The named cities are Mount Kheres, the mount is a large but centralized group of people. Mount Kheres, or Shining, would thus refer to the glorious church Paul refers to in Ephesians 5:27.

Aijalon (Place of Strength) refers to the state of the church in Christ (Philippians 4:13, etc.). And Shaalbim, Place of Foxes and thus Place of Hole-diggers, looks to the church where Satan and those opposed to the gospel are continuously trying to trip up believers to be ineffective.

With that noted, the final part of verse 35 said, “when the strength of the house of Joseph became greater, they were put under tribute.” It speaks of the final state of the world of believers in Christ.

Joseph (He Shall Add/Take Away) will eventually completely prevail over those who have come against it. Jesus is the One to add to His church, both Jews and Gentiles, having taken away their reproach. At this time, it is a Gentile-led body with some Jews included. Someday, the house of Joseph – believers in Christ, will be fully formed from both.

With this overall snapshot of what is going on in the church as opposed to what was seen in the history of Israel, verse 36 abruptly introduced the words, “And border the Amorite from Ascent Akrabbim, from the crag and upward.”

It speaks of those in the church (Renown) who began with the work of Christ (Akrabbim), signified by His scourges and which allowed the water of life to flow from Him (ha’sela: the Rock) and then continue from that point on. It takes the flow of Judges 1 directly back to the first account in the chapter, that of Adoni Bezek.

The uniting of the family of God was realized in the pouring out of the spirit. The seventy kings (representing the seventy main families of all people on earth) who were disabled at the dividing of the tongues (Babel) are brought back together under Christ into one family because of the giving of the Spirit.

Each of these accounts of the ten named tribes has given details of the work of God in Christ and how it relates to His people. Some have given more detail, such as Judah mentioning Caleb to introduce the Gentiles, in order to complete a picture of what is going on.

The shorter accounts, such as that of Zebulun, are no less important. They just focus on a particular aspect. The really interesting part of it all is that ten sons are named in the process, even though Levi is obviously not mentioned because he has no tribal inheritance. But what about Issachar?

Those names are: Judah, Simeon, Benjamin, Joseph, Manasseh, Ephraim, Zebulun, Asher, Naphtali, and Dan. By naming Joseph separately, which is inclusive of Manasseh and Ephraim, this was made possible.

Think of it! To fit the typology, Joseph was included in this chapter along with his sons Manasseh and Ephraim. If he wasn’t, it would mean that only nine tribes were named. Nine is the number of finality and judgment. That is not the focus of Judges 1.

Likewise, if Issachar (whose name doesn’t fit the typology) was named, the number would be eleven, the number of disorder, disorganization, imperfection, and disintegration would be the result. That wouldn’t make any sense at all.

The cycle, from the account of Adoni-Bezek to the last cryptic words of the chapter, is seen to be complete in the typology presented. The overall picture is very well displayed in what has been provided.

Be confident that even such hopeless and depressing accounts of Israel’s failures are there for a greater purpose. Their failures, and ours, only highlight the incredible splendor of what God has done in Christ.

Having said that, don’t shoot for failure so that God will be magnified even more. Paul warns us about such an attitude in our closing verse today. Rather, shoot for your very best because You are then honoring the very Greatest – JESUS!

Closing Verse: “But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.) ⁶ Certainly not! For then how will God judge the world?
⁷ For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? ⁸ And why not say, ‘Let us do evil that good may come’?—as we are slanderously reported and as some affirm that we say. Their condemnation is just.” Romans 3:5-8

Next Week: Judges 2:1-10 Water gushing out of them peepers… (The Weepers) (5^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

The Boundary of the Amorites

However, Manasseh did not drive out the inhabitants
Of Beth Shean and its villages, or Taanach and its villages too
Or the inhabitants of Dor and its villages
Or the inhabitants of Ibleam and its villages, this they failed to do

Or the inhabitants of Megiddo and its villages as they had planned
For the Canaanites were determined to dwell in that land

And it came to pass, when Israel was strong
But obviously not strong enough, no doubt
That they put the Canaanites under tribute
But did not completely drive them out

Nor did Ephraim drive out the Canaanites who in Gezer dwelt
So the Canaanites dwelt in Gezer among them, together
———-they did melt

Nor did Zebulun drive out the inhabitants of Kitron
Or the inhabitants of Nahalol, darnit and shoot
So the Canaanites dwelt among them
And were put under tribute

Nor did Asher drive out the inhabitants of Acco
Or the inhabitants of Sidon, or of Ahlab, Achzib, Helbah, Aphik
———-or Rehob also
So the Asherites dwelt among the Canaanites, the inhabitants
———-of the land
For they did not drive them out; they did not make them go

Nor did Naphtali drive out the inhabitants of Beth Shemesh
———-or the inhabitants of Beth Anath
But they dwelt among the Canaanites, the inhabitants of the land
Nevertheless the inhabitants of Beth Shemesh and Beth Anath
Were put under tribute to them and at their command

And the Amorites forced the children of Dan into the mountains
For they would not allow them down to the valley to come
And the Amorites were determined to dwell
In Mount Heres, in Aijalon, and in Shaalbim making Dan glum

Yet when the strength of the house of Joseph became greater
They were put under tribute, like a plucked bird
Now the boundary of the Amorites
Was from the Ascent of Akrabbim, from Sela, and upward

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

²⁷ However, Manasseh did not drive out the inhabitants of Beth Shean and its villages, or Taanach and its villages, or the inhabitants of Dor and its villages, or the inhabitants of Ibleam and its villages, or the inhabitants of Megiddo and its villages; for the Canaanites were determined to dwell in that land. ²⁸ And it came to pass, when Israel was strong, that they put the Canaanites under tribute, but did not completely drive them out.

²⁹ Nor did Ephraim drive out the Canaanites who dwelt in Gezer; so the Canaanites dwelt in Gezer among them.

³⁰ Nor did Zebulun drive out the inhabitants of Kitron or the inhabitants of Nahalol; so the Canaanites dwelt among them, and were put under tribute.

³¹ Nor did Asher drive out the inhabitants of Acco or the inhabitants of Sidon, or of Ahlab, Achzib, Helbah, Aphik, or Rehob. ³² So the Asherites dwelt among the Canaanites, the inhabitants of the land; for they did not drive them out.

³³ Nor did Naphtali drive out the inhabitants of Beth Shemesh or the inhabitants of Beth Anath; but they dwelt among the Canaanites, the inhabitants of the land. Nevertheless the inhabitants of Beth Shemesh and Beth Anath were put under tribute to them.

³⁴ And the Amorites forced the children of Dan into the mountains, for they would not allow them to come down to the valley; ³⁵ and the Amorites were determined to dwell in Mount Heres, in Aijalon, and in Shaalbim; yet when the strength of the house of Joseph became greater, they were put under tribute.

³⁶ Now the boundary of the Amorites was from the Ascent of Akrabbim, from Sela, and upward.

 

 

 

 

 

Artwork by Douglas Kallerson.

Judges 1:16-26
So the Lord Was with Judah

Despite the sermon title, there is more than just Judah referred to in today’s passage. The story of the Kenite is brought again into the biblical narrative and Simeon (who hasn’t been seen since early in the chapter) is brought back into focus. An account from the time during the wilderness wanderings is mentioned as well.

These and many other details are introduced and then quickly resolved before another short account is highlighted. Each has its own historical reference and each also develops into a typological picture of other things.

As for who compiled all these things? That was discussed in the introduction to Judges. It is worth citing two contradictory thoughts that were expressed by scholars in regard to the words of verse 21 which will be expounded upon today –

“…in Jerusalem, unto this day] There were no Israelites in Jerusalem at the time of the Levite’s visit, Jdg 19:12. The writer’s ‘day’ was after the capture of the city by David (2 Samuel 5:6-8), who spared the old inhabitants (ib. 2 Samuel 24:18 ff.); they and the new-comers continued to live side by side.” Cambridge

“Unto this day – As the Jebusites dwelt in Jerusalem till the days of David, by whom they were driven out, and the author of the book of Judges states them to have been in possession of Jerusalem when he wrote; therefore this book was written before the reign of David.” Adam Clarke

Text Verse: “’For all those things My hand has made,
And all those things exist,’
Says the Lord.
‘But on this one will I look:
On him who is poor and of a contrite spirit,
And who trembles at My word.’”  Isaiah 66:2

Cambridge concluded that these accounts were compiled after the time of David. Their reason is a fallacy known as an argument from silence – “Nothing is said of this, and so it proves that such a thing never happened.”

On the other hand, Adam Clarke logically identifies what must be the case. It had to be compiled prior to David because David is the one to have driven out the Jebusites.

The reason Cambridge took the position that the account was compiled after David is evident from many of their other comments about this chapter. Whoever did this portion of their commentary doesn’t trust the biblical narrative, finds error in what is presented, picks the word apart as if he is able to know what was on the mind of the author, etc.

This person doesn’t tremble at the word of God. Rather, he thinks he can improve upon it. As we go through the verses today, consider that. I personally found nothing off with what is presented in the passage. It is logical, orderly, and insightful into other doctrines found in Scripture.

Have care when you consider the word. It is not something to be taken lightly but should be handled with the utmost respect. It is, after all, God’s superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. He Showed Them the Entrance to the City (verses 16-26)

¹⁶ Now the children of the Kenite, Moses’ father-in-law,

u-bene qeni khoten Mosheh – “And sons Kenite, in-law Moses.” The words of this verse are complicated and the commentaries go on extensively.

As for the name Kenite, it is a patronym derived from Qayin, or Cain. That name is derived from qanah, to acquire. However, it is also etymologically connected to qayin, spear. To further complicate things, Jones’ Dictionary takes the meaning from Numbers 24:21, tying it to the word qen, or nest. Thus, various names can be considered: Acquire, People of the Spear, Nestling, etc.

As for the seemingly contradictory words, “Moses’ father-in-law,” they seem at odds with other verses already seen where the names Jethro, Reuel (Raguel), and Hobab are all said to be his father-in-law. Long lists and commentaries are set forth to explain these names and their connection to Moses.

The most reasonable explanation is that the noun khathan does not have to mean “father-in-law.” It comes from the verb khathan which signifies being a relative by marriage. Thus, the thought extends to any joining in affinity.

Therefore, it could be that the term “father-in-law” is too specific and it may simply mean “Moses’ in-law.” That is not the point of this explanation. It’s just provided for whoever is curious as to the seemingly contradictory English translation.

Regardless of these things, the line of the Kenites has been famous and will remain so throughout the Old Testament. They will be seen as late as 1 Chronicles 2:55 where they are noted as the clan of the Rechabite. That family is noted in Jeremiah 35 where they are greatly honored by the Lord for their exemplary conduct and way of life. Of this group, it says they…

^{16 (con’t)} went up from the City of Palms

The verb is plural: alu meir hatmarim – “ascended (pl.) from City the Palms.” In other words, the clans that were living in this area went up from there together. As for the City of the Palms, this is noted as Jericho in Deuteronomy 34:3.

As Jericho was destroyed and cursed in Joshua 6, it would explain why it is not called Jericho. The name was blotted out. However, the Kenites continued to live in the area, being troglodytes or cave dwellers. There are innumerable caves in the surrounding area where they could have dwelt.

Concerning the tamar, or palm, it is a symbol of uprightness. Thus, the city could be identified as the City of Upright Ones. As for the Kenite’s going up, it was…

^{16 (con’t)} with the children of Judah into the Wilderness of Judah,

eth bene Yehudah midbar Yehudah – “with sons Judah, wilderness Judah.” Judah means Praise. The wilderness here doesn’t mean a complete wasteland or barren desert but rather an uncultivated area. It is the area mentioned in the gospels where John baptized and where Jesus went during His time of temptation.

In the Bible, the wilderness is a place of God’s grace and of closeness to Him, but it is also a place of testing. For some, such as Israel, the testing resulted in disobedience. For others, such as Christ when He was tested, it is a place of fellowship through obedience.

The wilderness and the law are closely connected because it is by law that testing is accomplished. This is seen in the word itself, midbar. It is derived from the verb davar, to speak, and the noun davar, meaning word. The Lord spoke the Ten Commandments (words/d’varim) in the desert (midbar) of Sinai.

Thinking on these things, one can see the connection between Jesus, the Word of God, and His testing in the wilderness as well. Little details point to great pictures that are being developed. As for the account now, they went into the wilderness…

^{16 (con’t)} which lies in the South near Arad;

asher b’negev arad – “which in Negev Arad.” The area of the king of Arad was noted as being defeated by Israel in Joshua 12:14. However, the king of Arad was also noted in Numbers 21:1 and Numbers 33:40. To really understand what is going on, you would have to go back and watch the sermon from Numbers 21.

The Negev, or South, comes from a root signifying parched.

The name Arad comes from the verb arad, to flee or be free. Thus, it means something like Fugitive or Freed One. Abarim also gives a meaning of Wild Ass.

The mentioning of the Kenites now is to help set forth a basis for understanding later events in Scripture. How did the Kenites wind up where they are? Why were they noted at this particular time and among this people group? Etc.

For example, the next words are necessary to understand events coming at the time of Saul…

^{16 (con’t)} and they went and dwelt among the people.

It is now singular: vayelek vayeshev eth ha’am – “and went (sg) and dwelt (sg) with the people.” The reason for the change is because it is now speaking of the Kenite as a single entity –

Now the sons of the Kenite went up (pl.).
And went and dwelt (sg.) [the Kenite].

The people being mentioned here may be referring to Judah, but more likely it is referring to the Amalekites. The Kenites left the City of Palms and dwelt in this area where the Amalekites were. Thus, this explains what occurs in 1 Samuel 15 –

“Then Saul said to the Kenites, ‘Go, depart, get down from among the Amalekites, lest I destroy you with them. For you showed kindness to all the children of Israel when they came up out of Egypt.’ So the Kenites departed from among the Amalekites.” 1 Samuel 15:6

The reason for all of this is to confirm the promise of Moses to this people as they departed from Sinai in Numbers 10 –

“Now Moses said to Hobab the son of Reuel the Midianite, Moses’ father-in-law, ‘We are setting out for the place of which the Lord said, ‘I will give it to you.’ Come with us, and we will treat you well; for the Lord has promised good things to Israel.’
³⁰ And he said to him, ‘I will not go, but I will depart to my own land and to my relatives.’
³¹ So Moses said, ‘Please do not leave, inasmuch as you know how we are to camp in the wilderness, and you can be our eyes. ³² And it shall be, if you go with us—indeed it shall be—that whatever good the Lord will do to us, the same we will do to you.’” Numbers 10:29-32

With this matter settled, the account next says…

¹⁷ And Judah went with his brother Simeon,

This is in accord with the words of verse 1:3, “So Judah said to Simeon his brother, “Come up with me to my allotted territory, that we may fight against the Canaanites; and I will likewise go with you to your allotted territory.” Simeon means He Who Hears.

^{17 (con’t)} and they attacked the Canaanites who inhabited Zephath, and utterly destroyed it.

Rather: vayaku ha’k’naani yoshev tsephath vayakharimu otah – “And struck the Canaanite inhabiting Zephath and anathematized her.” Tsephath comes from tsaphah, to look out, spy, or keep watch. Thus, it means Watchtower. However, Abarim also provides a meaning of Covering. Canaanite means Humbled, Humiliated, or Subdued.

This is the fulfillment of a vow made in Numbers 21 –

“The king of Arad, the Canaanite, who dwelt in the South, heard that Israel was coming on the road to Atharim. Then he fought against Israel and took some of them prisoners. ² So Israel made a vow to the Lord, and said, ‘If You will indeed deliver this people into my hand, then I will utterly destroy their cities.’ ³ And the Lord listened to the voice of Israel and delivered up the Canaanites, and they utterly destroyed them and their cities. So the name of that place was called Hormah.” Numbers 21:1-3

^{17 (con’t)} So the name of the city was called Hormah.

It is singular and thus personal: vayiqra eth shem ha’ir kharemah – “And called (sg.) name the city Hormah.” The meaning is that Israel called the name of the city Hormah, meaning Devoted, Dedicated, or Anathema in Numbers 21:2. It can also mean Asylum based on the context.

Israel the people made the vow. When the vow was accomplished, Israel the people gave the name according to the vow.

¹⁸ Also Judah took Gaza with its territory, Ashkelon with its territory, and Ekron with its territory.

As cities are feminine, it more closely reads: “And took Judah: Gaza and her territory, and Ashkelon and her territory, and Ekron and her territory.” Interestingly, the Greek translation reads just the opposite, saying that they did not take these cities and the surrounding area.

That would seem to correspond to what is said in the next verse, Judges 3:3, and elsewhere. However, it could be that they took it but did not keep it, or they placed the inhabitants under tribute. Either way, the naming of the cities is the main focus.

Azah means Strong. Ashqelon comes from shaqal, to weigh, as in weighing money. Hence it is the Market. Ekron comes from aqar, to pluck up or uproot. But that is from the same as eqer, an offshoot or descendant. Hence, the name could mean either Offshoot or Uprooted.

¹⁹ So the Lord was with Judah.

vayhi Yehovah eth Yehuda – “And was Yehovah with Judah.” The meaning is based on what was just said and with what follows. The Lord was with them…

^{19 (con’t)} And they drove out the mountaineers,

Rather than “they” it is singular: vayoresh eth ha’har – “And dispossessed [sg. Judah] the mountain.” The word yarash means both to possess and to dispossess. As the mountainous area was occupied, they dispossessed it and then possessed it.

As has been seen previously, a mountain (har) is a lot of something gathered. It is synonymous with a large but centralized group of people. As for the rest of the area of Judah…

^{19 (con’t)} but they could not drive out the inhabitants of the lowland,

The words do not say “could not” (yaklu). Rather, they are carefully constructed to avoid such a notion: ki lo l’horish eth yoshve ha’emeq – “For no to dispossess inhabitants the valley.” The Lord was with them, but they were not with the Lord. They lacked faith in His presence…

^{19 (con’t)} because they had chariots of iron.

It is singular: ki rekhev barzel lahem – “for chariot iron to them.” This was the complaint of the children of Joseph in Joshua 17. They claimed they could not drive out the inhabitants because they had the iron chariot. Joshua, however, said that despite having such, they were able to drive them out.

As for typology, iron represents strength, be it in binding together, in government, in hard service, or in bondage. In the immediate context, it is the faithlessness of the people, not the presence of the Lord, that caused the failure to dispossess the lowland. As for the mountain country…

²⁰ And they gave Hebron to Caleb, as Moses had said.

Rather than “said,” the Hebrew says, “spoke.” Moses directed it to be so; Judah complied with the spoken word. This was recorded in Numbers 14 as words from the Lord. It was repeated by Moses in Deuteronomy 1. Saying that Moses spoke when it was the Lord who spoke once again reveals the process of divine inspiration –

“But My servant Caleb, because he has a different spirit in him and has followed Me fully, I will bring into the land where he went, and his descendants shall inherit it.” Numbers 14:24

As for the names, Hebron means Alliance. Caleb means Dog. Moses means He Who Draws Out.

In giving Hebron to Caleb, it then notes…

^{20 (con’t)} Then he expelled from there the three sons of Anak.

Rather than “Then,” it simply says, “And.” This is not happening now. Rather, it has already taken place. Also, it reads, “three sons the Anak.” In other words, these are the people of Anak, just as we would say, “the twelve sons of Israel” even if they are long dead. It is those who descended from these three sons of the Anak that are being referred to.

The recording of this again is not superfluous. Rather, even if Caleb had previously driven out these people, he couldn’t truly possess it if Judah didn’t fully possess the land where Hebron was located. A process is being detailed from beginning to end. Each step is methodically recorded and repeated as needed.

Anak means Long Neck or Necklace, coming from the word anaq which means being fitted out with supplies, and thus furnished liberally, just as a necklace is generally made up of many pieces. They were a clan known for their unusually long or thick necks, or the adornments worn on their necks. Next…

²¹ But the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem;

It is singular, referring to the people group as a whole – “And the Jebusite inhabiting Jerusalem, no did dispossess sons Benjamin.” A similar statement is made in Joshua 15 –

“As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwell with the children of Judah at Jerusalem to this day.” Joshua 15:63

The difference between the two is evident from a literal translation of both verses –

Judah: not able sons Judah to dispossess.
Benjamin: not did dispossess the sons of Benjamin.

Jerusalem was a border city, partly belonging to both Judah and Benjamin. There was a stronghold on Benjamin’s side of the border. Thus, Judah could not drive them out. Benjamin, however, was content to simply not drive them out.

Benjamin means Son of the Right Hand. Jebusite means Treading Down or Trodden Underfoot.

This verse foreshadows the importance of the city, being so markedly noted as the first thing mentioned in Judges concerning Benjamin. That continues with…

^{21 (con’t)} so the Jebusites dwell with the children of Benjamin in Jerusalem to this day.

It is again singular, “And dwells the Jebusite with sons Benjamin in Jerusalem unto the day, the this.” This is a confirmation that this was not a later addition after the time of the kings when this could not have been a true statement. It was accomplished at the time of David.

It is true that even after David conquered Jerusalem in 2 Samuel 5 Jebusites continued to live there. This is attested to in 2 Samuel 24, but that is not what this is referring to. Rather, it is speaking about the unconquered city. Next…

²² And the house of Joseph also went up against Bethel, and the Lord was with them.

vayaalu beith Yoseph gam hem beith el v’Yehovah imam – “And ascended house Joseph – also they – Bethel, and Yehovah with them.” The words “also they” are in relation to Judah’s ascending to battle earlier in the chapter. What happens here is given to contrast the sons of Benjamin and the house of Joseph.

The house of Joseph is inclusive of Ephraim and Manasseh. Geographically, the tribes of Judah and Simeon are in the southern area of Canaan, and the narrative moved northward to the central area.

Bethel means House of God. Joseph means both He Shall Add and Take Away.

Bethel is a border city between Benjamin and the house of Joseph. As an inheritance, it was placed within the borders of Benjamin. However, being a border city…

²³ So the house of Joseph sent men to spy out Bethel.

vayatiru beith Yoseph b’beith el – “And spied, house Joseph, in Bethel.” Nothing was said of this with Benjamin and Jerusalem. The house of Joseph is taking advantage of the situation to gain the city. With that noted, next comes a phrase seen elsewhere…

^{23 (con’t)} (The name of the city was formerly Luz.)

This is noted at other times, but then it is also noted that Luz is separate from Bethel. It was seen in Joshua 16:2 and again in Joshua 18:13. It is a city near to, but separate from, Bethel. However, the one name is assigned to both at times.

Luz means Almond, but it comes from the verb luz, meaning to turn aside, often in a negative way. Hence, it can mean Departure, but also Twisted or Perverse. Bethel means House of God.

²⁴ And when the spies saw a man coming out of the city, they said to him, “Please show us the entrance to the city, and we will show you mercy.”

More precisely: “And saw, the watchers, man coming from the city. And they said to him, ‘Show, we pray, entrance the city, and we have made with you mercy.’” This is a violation of the law –

“When the Lord your God brings you into the land which you go to possess, and has cast out many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and mightier than you, ² and when the Lord your God delivers them over to you, you shall conquer them and utterly destroy them. You shall make no covenant with them nor show mercy to them.” Deuteronomy 7:1, 2

Despite their wrongdoing in relation to the law, they were able to glean the information they needed…

²⁵ So he showed them the entrance to the city,

There was obviously a hidden entrance along a hill line, within a cave, or in some other location. For instance, the Persians were able to take Sardis by discovering a path used by a soldier who had dropped his helmet. He went out of the fortress to pick it up and the entrance was made known.

With the necessary information made known, it next says…

^{25 (con’t)} and they struck the city with the edge of the sword;

vayaku eth ha’ir l’pi kharev – “And struck the city to mouth sword.” As always, the sword is depicted as a devouring instrument where its edge is considered a mouth that consumes the souls it meets in battle.

^{25 (con’t)} but they let the man and all his family go.

v’eth ha’ish v’eth kal mishpakhto silekhu – “and the man, and all his family, they sent away.” Like Rahab, despite not perfectly upholding the law in making an agreement to show mercy, they upheld their promise to the man.

²⁶ And the man went to the land of the Hittites,

It is unknown where this is. There remained Hittites in Israel long after this. Uriah, the husband of Bathsheba, was a Hittite. However, it does note this in 1 Kings 10:29 –

“Now a chariot that was imported from Egypt cost six hundred shekels of silver, and a horse one hundred and fifty; and thus, through their agents, they exported them to all the kings of the Hittites and the kings of Syria.”

Noting that things were exported means that it was outside of Canaan. It is believed by many that the land of the Hittites was north of Canaan. Hittite means Terror, Terrible, or Fearsome. Wherever this location was, he…

*^26 (fin) built a city, and called its name Luz, which is its name to this day.

vayiven ir vayiqra shemah luz hu shemah ad ha’yom ha’zeh – “And built city and called her Luz. It her name unto the day, the this.” Without anything biblical to go on, Charles Ellicott notes, “The Talmud says that this Luz was famous for its purple dye, and partly on this account Thomson identifies it with Kulb Louzy, not far from Antioch. It was not uncommon in ancient days for the fugitives from a city to build another city elsewhere of the same name.”

Each foe will be defeated throughout the land
We shall prevail over all who stand against us
This is the result of the power of God’s right hand
Yes, it shall all be accomplished by the Lord Jesus

Those who stand against us are defeated
All who stand contrary to us will be no more
Their source of power shall be unseated
The Lord alone shall reign forevermore

Jesus has gained the victory!
In Him the battle is won for us
Look at His deeds! Open your eyes and see
Look at the glorious work of our Lord Jesus

II. Pictures of Christ

The first two sermons in Judges 1 dealt with 1) the matter of Adoni-Bezek who was defeated, and then 2) the subduing of foes within Judah and the taking of Kirjath Sepher. The victor over Kijath Sepher was given Achsah as his wife.

The typology was explained for each. There was the bringing together of the people groups of the world through the gospel in the first account. In the second, the completed work of Christ was seen to go from Jewish believers to Gentile believers.

The passage today follows along that same general theme. It began with the sudden introduction of the children of the Kenite, Moses’ khathan, or in-law. Despite being related to Moses, the Kenite is a Gentile group.

Of them, it says they went up from the City of the Palms or, figuratively, City of the Upright Ones, with the sons of Judah (Praise) into the Wilderness of Judah – a place of testing, but also of God’s grace and closeness to Him.

That was then said to be “in Negev Arad.” The Negev signifies the parched world that needs the water of the word. That was said to be near Arad (Fugitive or Freed One). There, it said they dwelt among the people.

The account speaks of those Gentiles who have Acquired (Kenite) salvation through Christ, the fulfillment of the law (Moses). They are united to Him by affinity through His imputed righteousness.

As already seen in Judges, a city is generally reflective of man deciding his own fate, independent of God. However, a city can also be a place of fellowship with God once again, as is seen in the New Jerusalem “whose builder and maker is God” (Hebrews 11:10). In this case, they go up from the City of the Palms or City of the Upright Ones.

Thus, it refers to those who belong to the city of God. They went with the children of Judah (Praise: Christ is the Praise of God) into the Wilderness of Praise. It signifies those who are in a close relationship with God, in His grace, even if it is in a life of testing.

Noting they were in the Negev Arad is a way of saying they are in the parched (Negev) world despite being Freed Ones (Arad). It is the state of believers in the world. With that, the section ended with, “and went (sg) and dwelt (sg) with the people.”

The Kenite, the Gentile who has acquired salvation, has gone into the parched world and dwelt among the people for two thousand years. At the same time, the Jews have remained separate from the people even while they have been exiled among them.

The passage gives a snapshot of the church age.

From there, Judah and Simeon are noted again as in verse 3. It said that together they struck the Canaanites (Humiliated) who inhabited Zaphath (Watchtower). With that, it says the city was called Hormah (Anathema).

Galatians 2 shows this typology directly. He is a Jew (Praise – Romans 2:29) writing to believers (He Who Hears) about those who stand against the faith represented by the Canaanites (Humbled because of rejecting Christ). The Zaphath (Watchtower) comes from tsaphah, to look out, spy, etc.

This is what the Jews of Galatians 2 were doing –

“Then after fourteen years I went up again to Jerusalem with Barnabas [a Jew], and also took Titus [a Gentile] with me. ² And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain. ³ Yet not even Titus who was with me, being a Greek, was compelled to be circumcised. ⁴ And this occurred because of false brethren [Canaan – Humiliated] secretly brought in (who came in by stealth to spy out [tsaphah] our liberty which we have in Christ Jesus, that they might bring us into bondage), ⁵ to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you.” Galatians 2:1-5

It would be difficult to write a single paragraph that could more perfectly fit the typology. The note that they called Zaphath Hormah (Anathema) could also not be more exactingly described by Paul as he opened the epistle –

“I wonder that ye are so quickly removed from Him who did call you in the grace of Christ to another good news;
⁷ that is not another, except there be certain who are troubling you, and wishing to pervert the good news of the Christ;
⁸ but even if we or a messenger out of heaven may proclaim good news to you different from what we did proclaim to you — anathema let him be!
⁹ as we have said before, and now say again, If any one to you may proclaim good news different from what ye did receive — anathema let him be!” Galatians 1:6-9 (YLT).

That section ended with the note that Judah took Gaza (Strong), Ashkelon (Market), and Ekron (Offshoot/Uprooted) along with their territories. Three separate notes of doctrine are intended –

“For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds [Gaza], ⁵ casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, ⁶ and being ready to punish all disobedience when your obedience is fulfilled.” 1 Corinthians 10:4-6

“For we are not, as so many, peddling [Ashkelon] the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ.” 2 Corinthians 2:17

“These are spots in your love feasts, while they feast with you without fear, serving only themselves. They are clouds without water, carried about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots [Ekron]; ¹³ raging waves of the sea, foaming up their own shame; wandering stars for whom is reserved the blackness of darkness forever.” Jude 1:12, 13

Verse 19 said that the Lord was with Judah, that they drove out the mountain, and that they did not drive out those in the valley.

Without any particular key words to help pinpoint the meaning, and simply going by how the church normally operates, I would surmise this is referring to the church being its own entity where the masses of people (the mountain) are identified as believers, but that it is still filled with corrupt people (the emeq, or depth) who also fill it. Typologically, it fits because it is a truth seen in the church throughout the ages.

The next short section again dealt with Caleb (Dog, and thus representing the Gentile). This time, it notes that he was given Hebron (Alliance) as Moses prophesied in Deuteronomy 32 –

“Rejoice, O Gentiles, with His people;
For He will avenge the blood of His servants,
And render vengeance to His adversaries;
He will provide atonement for His land and His people.” Deuteronomy 32:43

He is said to have expelled the sons of Anak (from anaq, being fitted out with supplies). Despite having all the resources of the world at their disposal during the Gentile-led church age, those who oppose God’s purposes cannot prevail and they will be removed.

From there, it next mentioned the sons of Benjamin (Son of the Right Hand) not driving out the Jebusites (Treading Down) in Jerusalem (Foundation of Peace).

Again, I have to admit it is speculation, but it appears to be speaking of believers not overtaking the Jews who are opposed to the gospel during the church age. That is only something that will occur after the rapture of the church.

It fits the typology, but without more specific keywords to definitely say otherwise, it remains speculation. The words ended, “so the Jebusites dwell with the children of Benjamin in Jerusalem to this day.” This confirms the state in the world today.

The last five verses gave the details concerning the house of Joseph (He Shall Add/Take Away) going up against Bethel (House of God), which was formerly called Luz (Departure, often with a negative connotation as in Twisted or Perverse). Rather than saying the children of Joseph, it mentions the House. It is the collective church being identified.

In spying out the city, a person is seen leaving it and is told by the spies that they would make mercy with him if he would tell them how to gain access. He did and they took the city striking it with the mouth of the sword. From there, he left and went to the land of the Hittites (Terror) and built a new city named Luz.

The picture reveals the process of obtaining salvation. Those who are in the church are brought in through faith in Jesus, pictured by the house of Joseph – He Shall Add both Jew and Gentile and Take Away their reproach. They were once in a fallen state (Luz), but through the Lord are given access to the House of God (Bethel). And that was done through the mouth of the sword.

As seen in numerous sermons, sword and Horeb (the law) are identical in the Hebrew – חרב. The imputation of Christ’s prevailing over the law is what removes the believers’ reproach and adds them to the House of God.

But some never come to the Lord and return to Luz –

“Now the Spirit expressly says that in latter times some will depart [Luz] from the faith, giving heed to deceiving spirits and doctrines of demons, ² speaking lies in hypocrisy, having their own conscience seared with a hot iron, ³ forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. ⁴ For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; ⁵ for it is sanctified by the word of God and prayer.” 1 Timothy 4:1-5

The context of Paul’s words is not the end of the church age, but the entire church age, reflected in the words “latter times.” Unlike Rahab, the person in this story chose the world of terror (Hittite) apart from Christ rather than uniting with His people. Paul’s words exactingly describe the situation.

So far, the first chapter of Judges has been one that has carefully matched details later to be found in Christ, in His people, and in the state of His church.

We will continue the chapter next week and see what is presented there. Using Israel and their conquests, the Lord is telling us a story through types and pictures of what He would do in the world.

Seeing these things, and seeing how carefully they match the overall redemptive narrative in Scripture, I would hope, and even beg, that you would take the time to read the Bible each day.

Learn the doctrines found in the New Testament. If they are hinted at in type in the Old, it should assure you that He expects you to know them from the New. This is the sacred charge that is set before you. Take hold of it, learn it, and apply it to your life from day to day.

Think of the presentations! From the time of the law, we are given hints of the ineffectiveness of the law to save. God is asking us to trust in His grace as has been presented to us in the giving of His Son. And then, we are asked to live in that grace in a manner becoming of His people. Let us do this, to His glory. Amen.

Closing Verse: “If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed.” 1 Timothy 4:6

Next Week: Judges 1:27-36 The word is giving us valuable insights… (The Boundary of the Amorites)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

So the Lord Was with Judah

Now the children of the Kenite, Moses’ father-in-law
Up from the City of Palms with the children of Judah went
Into the Wilderness of Judah, which lies in the South near Arad
And they dwelt among the people; that’s where their time
———-was spent

And Judah went with his brother Simeon
And they attacked the Canaanites who inhabited Zephath, oohrah
And utterly destroyed it
So the name of the city was called Hormah

Also Judah took Gaza with its territory
Ashkelon with its territory too
And Ekron with its territory
Lots of territory for the taking, it’s true

So the LORD was with Judah
And they drove the mountaineers out
But they could not drive out the inhabitants of the lowland
Because they had chariots of iron, strong and stout

And they gave Hebron to Caleb, as Moses had said
Then from there the three sons of Anak he expell-ed

But the children of Benjamin did not
Drive out the Jebusites who inhabited Jerusalem, sad to say
So the Jebusites dwell with the children of Benjamin
In Jerusalem to this day

And the house of Joseph also went up against Bethel
And the LORD was with them, quite obviously
So the house of Joseph sent men to spy out Bethel
(The name of the city was Luz formerly)

And when the spies saw a man
Coming out of the city, they said to him (maybe his
——-name was Percy)
“Please show us the entrance to the city
And we will show you mercy”

So he showed them the entrance to the city
And they struck the city with the edge of the sword
But they let the man and all his family go
His life was his reward

And the man went to the land of the Hittites, built a city to stay
And called its name Luz, which is its name to this day

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

¹⁶ Now the children of the Kenite, Moses’ father-in-law, went up from the City of Palms with the children of Judah into the Wilderness of Judah, which lies in the South near Arad; and they went and dwelt among the people. ¹⁷ And Judah went with his brother Simeon, and they attacked the Canaanites who inhabited Zephath, and utterly destroyed it. So the name of the city was called Hormah. ¹⁸ Also Judah took Gaza with its territory, Ashkelon with its territory, and Ekron with its territory. ¹⁹ So the Lord was with Judah. And they drove out the mountaineers, but they could not drive out the inhabitants of the lowland, because they had chariots of iron. ²⁰ And they gave Hebron to Caleb, as Moses had said. Then he expelled from there the three sons of Anak. ²¹ But the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; so the Jebusites dwell with the children of Benjamin in Jerusalem to this day.

²² And the house of Joseph also went up against Bethel, and the Lord was with them. ²³ So the house of Joseph sent men to spy out Bethel. (The name of the city was formerly Luz.) ²⁴ And when the spies saw a man coming out of the city, they said to him, “Please show us the entrance to the city, and we will show you mercy.” ²⁵ So he showed them the entrance to the city, and they struck the city with the edge of the sword; but they let the man and all his family go. ²⁶ And the man went to the land of the Hittites, built a city, and called its name Luz, which is its name to this day.

 

 

 

 

 

 

Judges 1:9-15
Upper Spring and Lower Spring

The cult mindset is something that is extremely difficult, and at times impossible, to defeat. People find reasons to ignore the obvious, or even the facts, when they contradict the paradigm in which they live.

I used to believe in evolution. That is what I was taught at school and I accepted it. “They are teachers, I am the student, they know more than I do through training, studying, and so forth.”

However, I never had a cult mindset against any other view. I just didn’t realize there was another view. I’m sure I heard about creation and even read about it, but the Bible wasn’t something I ever processed as “inspired,” “infallible,” etc.

Once I was presented with the biblical creation account and the obvious disconnect between evolution and creation, I studied, verified, contemplated, and considered. Without much difficulty, I accepted the creation model and eventually completely aligned it with Scripture.

However, even with the most incredible evidences imaginable, the cult of evolution overlooks the most obvious telltale signs of creation. The thought of a young earth and a Creator God simply does not align with its adherent’s view about how things are.

The same is true with flat earthers. No matter how utterly ridiculous their logic is, and no matter how evident the case for a spherical earth is, they are unwilling to entertain the thought of the earth being anything but pizza-shaped. Mmmm pizza.

Text Verse: “‘Come now, and let us reason together,’
Says the Lord,
‘Though your sins are like scarlet,
They shall be as white as snow;
Though they are red like crimson,
They shall be as wool.’” Isaiah 1:18

When I attended Southern Evangelical Seminary, the founder, Norman Geisler, used the first clause of Isaiah 1:18 constantly. “Come now, and let us reason together.” Those words float in my mind anytime I am faced with an alternate view concerning something I believe. It reminds me to stop and think.

Some people will simply not reason things out. They refuse to consider any other option than the one they believe. The timing of the rapture is one that will cause believers to cover their ears and shout loudly to stop any other view from coming in and infecting theirs. King James Only believers can be shown an actual contradiction in their translation, and they will walk away completely denying what they were shown. It is as if they never saw it.

People stuck in cults will completely ignore anything but what they have been taught. They will even call into question the reliability of their own Scriptures to hold to their personal view of what they claim their own Scriptures teach.

For example, take the Mormons. Paul anticipated their cult nineteen hundred years before it came to be when he penned the warning in Galatians 1:6-9. But if you show a Mormon that, he will do what any member of a cult will do: ignore the obvious and continue down Apostasy Avenue. Showing them Paul’s warning simply doesn’t work.

What is presented in today’s passage probably won’t convince them either. But the typology is so clear that I hope some reasonable Mormon, someday, will click onto the sermon, watch it till the end, and say, “I’ve been wrong about my faith.” I’m not holding my breath, but it sure would be nice.

Lots of great doctrines are cleared up in the typology presented in the Old Testament. Yep, such great things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. A Blessing for Achsah (verses 9-15)

⁹ And afterward the children of Judah went down

v’akhar yaredu bene yehudah – “And after descended sons Judah.” Judah means Praise. Hence, it is the sons of Praise. In verse 4, it said that Judah went up to engage in battle. Now, it notes that they descended. The last thing noted in the previous passage was that Judah fought against Jerusalem.

In Scripture, one always goes up to Jerusalem or down from it. Understanding that, the next words logically follow…

^9 (con’t) to fight against the Canaanites who dwelt in the mountains, in the South, and in the lowland.

It is singular, speaking of a single people: l’hilakhem ba’k’naani yoshev ha’ har v’ha’negev v’ha’sh’phelah – “to fight in the Canaanite dwelling the mountain, and the Negev, and the Shephelah.” Canaan signifies Humbled, Humiliated, or Subdued.

In descending from Jerusalem, Judah fought the Canaanite in:

• The mountain. A mountain (har) is a lot of something gathered. It is synonymous with a large but centralized group of people.
• The Negev. The word negev means south, but it comes from a word meaning parched.
• The Shephelah. The word comes from shaphel, to become low or abased.

The mountain is the highland area of Canaan. It runs through the whole of the land with the exception of the plain of Jezreel. The Negev comprises much of the area where Simeon’s inheritance was. The Shephelah is a transitional region. It has soft-sloping hills, and it is located in the south-central area of Canaan between the mountains of Judah and the coastal plains. Next…

¹⁰ Then Judah went against the Canaanites who dwelt in Hebron.

vayelek yehudah el ha’k’naani ha’yoshev b’khevron – “And went Judah unto the Canaanite, the dweller in Hebron.” Hebron means Alliance. This battle was recorded in Joshua. However, as was noted then, it is likely that it actually occurs chronologically now.

The details in Joshua were recorded in advance for the sake of inheritances. As for Hebron, or Alliance, that is further detailed…

^{10 (con’t)} (Now the name of Hebron was formerly Kirjath Arba.)

v’shem khevron l’phanim qiryath arba – “And name Hebron to faces Kirjath Arba.” Saying “to faces” is a Hebrew idiom meaning “before,” as if someone is looking back on the faces of the past. In Jeremiah 7:24, however, it is used to produce a contrast: forward instead of backward –

“Yet they did not obey or incline their ear, but followed the counsels and the dictates of their evil hearts, and went backward and not forward [l’phanim].”

Kirjath Arba means City of Four. A city in the Bible is generally reflective of man deciding his own fate, independent of God. God created a place suitable for man to fellowship with his Creator, the garden. Man builds a place suitable for himself apart from God in the building of a city.

However, a city can also be a place of fellowship with God once again, as is seen in the New Jerusalem “whose builder and maker is God” (Hebrews 11:10).

In this case, it is the City of Four. Four “is emphatically the number of Creation; of man in his relation to the world as created … It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number” according to Bullinger.

As for this battle, it next says…

^{10 (con’t)} And they killed Sheshai, Ahiman, and Talmai.

vayaku eth sheshay v’eth akhiman v’eth talmay – “And they struck Sheshai, and Ahiman, and Talmai.” This was recorded in Joshua 15:13, 14.

Sheshai means Whitish. Akhiman means My Brother is a Gift. Talmai means Plowman. These three were already named in Numbers 13, many years before. Therefore, it is likely that this is referring to people groups descended from these three named clan leaders.

¹¹ From there they went against the inhabitants of Debir.

Rather than “they,” the verb is masculine singular: vayelek misham el yoshve debir – “And [he] went from there unto inhabitants Debir.” The words are closely repeated from Joshua 15:15. There it said, “And ascended…” Here it says, “And went.” Other than that, they are identical.

Using the singular here instead of the plural as in the previous verse, it is a reference to Caleb who will be noted in the next verse. Debir means Place of the Word. That is then further defined as…

^{11 (con’t)} (The name of Debir was formerly Kirjath Sepher.)

v’shem debir l’phanim qiryath sepher – “And name Debir to faces Kirjath Sepher.” Debir is noted as having been called Kirjath Sepher. The word sepher is singular and means book.

However, to get the right idea, you would call it “Book City,” and thus “City of Books,” a name connected to Place of the Word. It was the place where the scrolls of writings were maintained, like a library today.

It was important because of this. Of the battle, it next says…

¹² Then Caleb said, “Whoever attacks Kirjath Sepher and takes it,

The entire verse is a letter-for-letter copy of Joshua 15:16: va’yomer kalev asher yakeh eth qiryath sepher ul’khadah– “And said Caleb, ‘Who strikes Book City and takes her…”

Rather than Debir, Caleb notes the former name when planning its attack. This is supposition on my part, but perhaps they wanted to capture the scrolls in order to get a better understanding of the layout of the land, the structure of cities, etc., by obtaining any such documents maintained there. So important was this mission that a great honor is offered.

^{12 (con’t)} to him I will give my daughter Achsah as wife.”

v’natati lo eth akhsah biti l’ishah – “and I will give to him Achsah my daughter to wife.” Achsah comes from ekes, meaning a fetter (Proverbs 7:22) or an anklet (Isaiah 3:18). That comes from akas, to shake bangles as seen in Isaiah 3 –

“Moreover the Lord says:
‘Because the daughters of Zion are haughty,
And walk with outstretched necks
And wanton eyes,
Walking and mincing as they go,
Making a jingling with their feet,
¹⁷ Therefore the Lord will strike with a scab
The crown of the head of the daughters of Zion,
And the Lord will uncover their secret parts.’” Isaiah 3:16, 17

The offering of a daughter in this manner is not unusual. Throughout Kings and Chronicles, intermarriages are noted where one king gives a daughter to another, such as in 1 Kings 3:1. It is also something Saul promised to the victor over Goliath –

“So the men of Israel said, ‘Have you seen this man who has come up? Surely he has come up to defy Israel; and it shall be that the man who kills him the king will enrich with great riches, will give him his daughter, and give his father’s house exemption from taxes in Israel.’” 1 Samuel 17:25

As for the prize named Achsah, she goes to…

¹³ And Othniel the son of Kenaz, Caleb’s younger brother, took it;

The words are similar to Joshua 15:17 with two exceptions. The first is that Othniel is noted as Caleb’s younger brother. The second is that a preposition meaning “from him” is included: va’yilkdah athniel ben qenaz akhi kalev ha’qaton mimenu – “And took her, Othniel son Kenaz, brother Caleb, the younger, from him.” This is the difference when put side by side –

“And took her, Othniel son Kenaz, brother Caleb, the younger, from him.”
“And took her, Othniel son Kenaz, brother Caleb.”

Only one translation, Smith’s Literal Translation, even bothers translating the “from him” part. But it is such a noticeable difference from Joshua that it is hard to imagine it not being translated.

By adding the word translated as “from him,” it makes much of the rest of the verse parenthetical, “And took her…from him.” One assumes that the words “from him” are speaking of the Canaanite of verse 9. He had the city, and Othniel took her from him.

As for the words, “Othniel son Kenaz, brother Caleb,” it seems to place Caleb’s father as Kenaz. That is incorrect. Caleb’s father is Jephunneh (Numbers 13:6, etc.).

The Hebrew could mean either Othniel or Kenaz is Caleb’s brother. Hence, it could mean that Othniel was “son Kenaz and brother of Caleb,” and thus Othniel marries his niece, or “son Kenaz, who was Caleb’s brother,” and thus Achsah is his cousin.

The correct reading/translation is that Othniel is Caleb’s brother, and both are sons of Jephunneh. The words ben qenaz, or “son of Kenaz,” mean “descendant of Kenaz,” and thus, Othniel is – like Caleb – a Kenizzite as noted in Numbers 32:12.

Saying “son of Kenaz” thus identifies him as belonging to the clan of Kenaz, the Edomite noted in Genesis 36:15 –

“These were the chiefs of the sons of Esau. The sons of Eliphaz, the firstborn son of Esau, were Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz.”

Caleb means Dog. Othniel means either Force of God or Lion of God. The NAS uses a different root to translate it which renders it Burning of God. Because he is the one to prevail over the city, Achsah goes to her uncle as his wife.

The meaning behind Kenaz, or Hunter, is that it signifies a person who seeks after wisdom.

The purpose of the words is to show that both Caleb and Othniel are reckoned as descendants of this Gentile, Kenaz. As for Othniel’s great victory…

^{13 (con’t)} so he gave him his daughter Achsah as wife.

The clause is letter for letter the same as the corresponding clause in Joshua 15:17: vayiten lo eth akhsah bito l’ishah – “And gave to him Achsah his daughter to wife.” Achsah is accounted under both Caleb and Othniel in this matter. Yet she will be given a set inheritance within Judah as the narrative continues…

¹⁴ Now it happened, when she came to him, that she urged him to ask her father for a field.

With one exception, the words are identical to Joshua 15:18: v’hi b’boah va’tsithehu lishol me’eth abiha ha’sadeh – “And it was in her coming and she poked him to ask from her father the field.” Joshua 15:18 says “field” without the article. This verse says, “the field.” It is a particular field she has in mind.

The word suth, translated as “urged,” comes from shayith, a thorn. Hence, it figuratively means to poke or entice. The meaning is that in her coming to Othniel as wife, she used that opportunity to get him to either ask Caleb directly or he allowed her to ask personally for this field.

What is apparent is that he didn’t heed her poking. It could be that despite being confident in battle, he was too shy to ask for a favor. Whatever caused him to not yield to her urgings, she was unafraid of poking at her father. Therefore…

^{14 (con’t)} And she dismounted from her donkey, and Caleb said to her, “What do you wish?”

va’titsnakh me’al ha’khamor va’yomer lah kalev mah lakh – “And jumped down from upon the donkey, and said to her, Caleb, ‘What to you?’” A difficulty in the Hebrew has ended in a wide variety of translations. The word tsanakh is found in only two accounts, this one and that of Jael in Judges 4 –

“Then Jael, Heber’s wife, took a tent peg and took a hammer in her hand, and went softly to him and drove the peg into his temple, and it went down into the ground; for he was fast asleep and weary. So he died.” Judges 4:21

What seems the best explanation of this comes from Adam Clarke, where he says, “she hastily, suddenly alighted, as if she had forgotten something, or was about to return to her father’s house.”

One can imagine the scene. She is being conducted to the house of her new husband. She leans over and says, “We really need this field with the water. Let me ask him for it.” With that, she jumps down as if she refuses to go further unless she gets what she wants. Caleb is caught completely off guard and asks, “What’s the matter with you?” And then…

¹⁵ So she said to him, “Give me a blessing;

The words are slightly different than the account in Joshua 15: vatomer lo havah li v’rakha – “And said to him, ‘Give to me blessing.” The differences are seen when put side by side –

“And said, ‘Give [nathan] to me blessing.”
“And said to him, ‘Give [yahav] to me blessing.”

The words nathan and yahav both have the same meaning and they both come from roots signifying to put or set forth. It could be that both words have been used to show that the accounts are not mere copies of one another, even if they say the same thing.

In other words, with the additional information and different context, this isn’t just a repeat of Joshua 15, but it is presenting a different aspect of the same general information.

As for the words, “Give to me a blessing,” they mean, “Give to me a gift.” She wants something tangible from him. With that, she explains what…

^{15 (con’t)} since you have given me land in the South, give me also springs of water.”

The words are identical to the corresponding clause from Joshua 15: ki erets ha’negev n’thatani v’nathatah li guloth mayim – “For land the south given me, and give to me springs water.”

There is a dual meaning being conveyed. The word negev means south, but it comes from a word meaning parched. Therefore, the land is pointless to possess unless water is available. In essence, she is saying, “For you have given me parched land, so give me springs of water.”

The word translated as springs, gullah comes from galal meaning to roll. Thus, the water comes up as round and bubbling. Stanley described it in the 1860s, saying –

“Underneath the hill on which Debir stood is a deep valley, rich with verdure from a copious rivulet, which, rising at the crest of the glen, falls, with a continuity unusual in the Judæan hills, down to its lowest depth. On the possession of these upper and lower ‘bubblings,’ so contiguous to her lover’s prize, Achsah had set her heart.” Stanley’s Lectures, i. 264.

With that noted, the next words are given…

^{15 (con’t)} And Caleb gave her the upper springs and the lower springs.

It is surprisingly different than Joshua 15, even if it says the same thing: va’yiten lah kalev eth guloth ilith v’eth guloth takhtith – “And gave to her Caleb springs upper and springs lower.” The differences can be seen when placed side by side –

“And gave to her springs upper [iliyoth] and springs lower [takhtiyoth].”
“And gave to her Caleb springs upper [ilith] and springs lower [takhtith].”

Keil explains the difference, “The forms עלּית and תּחתּית (Judges 1:15), instead of עלּיּות and תּחתּיּות (Joshua 15:19), are in the singular, and are construed with the plural form of the feminine גּלּות, because this is used in the sense of the singular, ‘a spring.’”

As for the words themselves, the word translated as upper, ili, is only found in this account (in Joshua and Judges). It comes from alah, to ascend. Thus, it is an upper spring. The word signifying lower, takhti, comes from takhat, under. Thus it is the lower or lowest spring.

The account of Caleb, Othniel, and Achsah with the lands they possess is specifically stated here, just before the naming of the cities of Judah, to show what was rightfully theirs is to be reckoned within the overall inheritance of Judah.

The inheritance is within part of the commonwealth
And so, any can receive what it contains
But you cannot obtain it by trickery or stealth
Rather, such things can never remove your chains

To have the freedom found in the waters that bubble
You must pay heed to that word
It is the remover of every care and trouble
When you accept the message you have heard

And it is not one spring, or seven, or three
No, the streams are numbered at only two
It is in them together that you can be free
Just these two springs will work; nothing else will do

II. Explaining the Achsah Typology

This passage follows logically after the previous section where the nations were scattered by language in Genesis 11. However, they were united by the language of the Spirit again in Acts 2.

It was noted that power of the Spirit remains to this day due to the defeat of the enemy, and that the Bible is translated throughout the people groups of the world.

The passage ended with the note that Jerusalem, the city of the law and thus the city of boasting in self-achievement before God, (Galatians 6:13, etc.) was defeated with the sword (kherev).

That was a picture of Christ’s prevailing over the law given at Horeb (khorev). Both are identical in the Hebrew – חרב. In its defeat, the city was cast into the fire. The place where Christ was crucified is the place where the law ended and peace with God is established.

The verses today began with the children of Judah (Praise) going down, meaning from Jerusalem, to fight against the Canaanite (Humbled) who is in the mountain (a large centralized group of people), the Negev (Parched), and the Shephelah (Low or Abased).

It speaks about Jesus going forth from the sons of the Lord (Praise). He is 1) the gatherer of God’s people; 2) the Giver of water (life through the word) in the otherwise parched world; and 3) the One who abased Himself in order to bring the humbled to God.

Judah first (verse 10) went against the Canaanites in Hebron (Alliance), also called Kirjath Arba (City of Four). It speaks of the Alliance of the world represented by the number four explained by Bullinger –

It is “the number of Creation; of man in his relation to the world as created … Hence it is the world number, and especially the ‘city’ number.” Think of the followers of Jesus going out into the world of humbled humanity after Christ completed His work.

Next, in verse 10, it noted the striking of Sheshai, Ahiman, and Talmai. The names are given to explain the position of those who are a part of this joining together.

Ahiman, My Brother is a Gift, is the relationship of the believer to Christ who is the Gift. Sheshai, Whitish, looks to the purification of the believer because of Christ. Talmai, Plowman, looks to the one who puts his hand to the plow and doesn’t look back as he is a believer in Christ.

Verse 11 moves from this battle to Debir, Place of the Word. The subject was masculine singular. Thus, it was referring to Caleb (Dog, and thus a Gentile in type).

This sets the tone for the rest of the typology to come. He has already been shown in Joshua to have an inheritance among the sons of Judah. In other words, the Gentiles are being grafted into the commonwealth of Israel (Ephesians 2:12).

Still in verse 11, Debir was also noted as Kirjath Sepher. Jesus is the Oracle, the Place of the Word. But He is to be found in the scrolls (as seen in the City of Books) that speak of Him. Caleb determines to go there to dispossess the inhabitants and gain possession of it.

In verse 12, it notes that whoever attacks the City of the Books and takes it will get Achsah, Caleb’s daughter, as his wife. Her name means Anklet, an adornment of the foot. The foot signifies possession. She is the reward for the one who obtains the City of Books. And the victor in verse 13 is “Othniel son Kenaz, brother Caleb, the younger.”

Othniel, or Force of God, is also the son of Kenaz, or Hunter. That was explained in Joshua 14 by Abarim as a name based on a profession, similar to many of our own names. Hence it is someone who seeks a form of wisdom like any such profession would.

In his case, it would be as a hunter of men in the sense that he is seeking the wisdom not only for himself, but for others as well. Thus, Othniel is typifying those who expend themselves in the pursuit of the knowledge of God and in conveying that to others.

This then would explain why the word translated as “from him” was added. Othniel, in type a Gentile who is expending himself in order to convey the knowledge of God to others, took the city from the Canaanite. As Jews are a part of the world, represented by the Canaanite, it means that the City of Books is now something that has been taken by the Gentiles.

But more, he is also identified in the passage for the first time as ha’qaton, the younger. The word literally means small, lesser, little, unimportant, etc. Translating it as younger is for clarity. This then isn’t just referring to Gentiles but to believing Gentiles –

“For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. ²⁷ But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; ²⁸ and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, ²⁹ that no flesh should glory in His presence.” 1 Corinthians 1:26-29

It is to Othniel, typical of believing Gentiles, that Achsah (Anklet) is given. As an adornment of the foot, she would indicate open and showy possession. But in receiving her after his victory over the City of the Books, he also inherits more.

At her prodding, not only will there be a possession of parched land, but there is also request for, and granting of, bubbling waters.

The whole picture can be seen: Caleb, signifying the Gentiles being brought into the commonwealth of Israel (Joshua 9), is also guaranteed the inheritance (Joshua 14). But there is more. Caleb possesses the inheritance. The City of Books is subdued (Joshua 15 and Judges 1).

It is the Bible that tells of Jesus that eventually comes under the responsibility and care of the Gentiles. This was anticipated in Genesis 9. The spiritual banner that belonged to the line of Shem, specifically going to the Jewish people, would – for a period of time – go to the line of Japheth. This is how Noah prophesied of this event –

“And he said:
‘Blessed be the Lord,
The God of Shem,
And may Canaan be his servant.
²⁷ May God enlarge Japheth,
And may he dwell in the tents of Shem;
And may Canaan be his servant.’” Genesis 9:26, 27

It is to this line of Japheth that Paul’s epistles are addressed. It is this line of Gentiles that have predominantly carried the spiritual banner for two thousand years. Achsah is the prize, the “showy possession,” for the victory. But it is not just a lifeless inheritance that is obtained.

In verse 14, the union between Achsah, the showy possession, and Othniel, Force of God, is highlighted in the anticipation of something special. She pokes at him, urging him for a particular field. The sadeh, or field, represents the world (Matthew 13:38). It is an open place of productivity.

Without indicating, Othniel obviously approved because she immediately jumped off her donkey. The khamor, or donkey, comes from chamar, to be red. It is a picture of humanity in Adam, which the name implies. Adam (ruddy) comes from adom, to be red.

Caleb, the Gentile, asks what is wrong with her. That is when she asks for a blessing (verse 15). And that requested blessing is, “For land the south given me, and give to me springs water.” The picture is of the Gentiles being given the spiritual banner of what God is doing in the plan of redemption, but if it is simply a banner in the parched (negev) world, it will be rather unproductive.

Hence, she asked for bubbling, rolling waters – waters of liberty, as the name implies. With that, it then says, “And gave to her Caleb springs upper and springs lower.” Keil noted the use of the singular here indicating “a spring lower and a spring upper” and thus two springs. This could be inferred from Joshua 18, but it is made explicit here.

The waters given to Achsah (and thus to Othniel) are reflective of the living oracles of God, the two testaments, signified by the upper and lower springs, the New and Old Testaments. It is these that bubble up and provide life in the otherwise parched land of existence. They have become the possession of the Gentiles.

It is the Gentiles who have treasured them, maintained them, translated them, searched them out, passed on the understanding and knowledge of them, etc., during this dispensation.

And yet, this inheritance is still within the commonwealth, the borders, of Judah as was meticulously described in the Joshua sermons. And so, it cannot be said that these are denied to the Jews. The commonwealth of Israel has never ceased to exist. It is the Gentiles who have been grafted into it.

The word has never been unavailable to the Jews, but these oracles have become the passion and possession of the Gentiles. The mantle of the spiritual blessing has gone to them while Israel as a nation has fallen away, just as the blessing upon Japheth by Noah in Genesis Chapter 9 prophesied.

This is what is being conveyed in this marvelous passage. Gentiles are not subservient within Israel, and in many ways, they have taken the lead role for an extended amount of time.

While the Jews have frittered away the last 2000 years, the Gentiles have been sharing the gospel of Christ, teaching the word, searching out the riches of the word, and – above all – glorying in the Lord Jesus who is revealed in the word.

Understanding this explains why this account comes right after chopping off the thumbs and toes of Adoni Bezek in the previous account. The world, represented by the seventy nations, was left powerless, crippled, and defeated by him. He was then left powerless, crippled, and defeated through Judah’s defeat of him.

Because of Jesus, that is restored. It started with the Jews, but almost immediately went to the Gentiles, just as this passage started with Judah and almost immediately went to the account of Caleb, Othniel, and Achsah.

In Joshua 15, this same account noting the lands Caleb possessed was specifically placed just before the naming of the cities of Judah to show that what was rightfully theirs was to be reckoned within the overall inheritance of the sons of Praise, the commonwealth of Israel.

The account here in Judges doesn’t change that at all. Rather, its placement in the narrative supports it and further explains what is going on.

God is telling a story to us through this word, and He is providing insights into the future, revealing the ongoing narrative in typology, and allowing us to see and understand these things. Thus, He is confirming that we are on the right path as we continue.

As explained in the Joshua 15 sermon, Achsah was given two springs, not three. But Mormonism would necessitate there being three springs with their inclusion of “The Book of Mormon – Another Testament of Jesus Christ.” Too bad, so sad for them. God has shown, in advance, that this is not what is going on in the redemptive narrative.

He has methodically been covering every base for us to see what is and is not acceptable. Nothing is left out, nothing is overlooked, and everything finds its place later that is hinted at in advance.

Be sure to consider the stories you read as you wind your way through Scripture. Don’t jump to rash conclusions, and don’t quickly dismiss anything either. Reason things out concerning what these precious stories are trying to tell us.

There is such wonderful treasure to be found in this precious and sacred word. Seek the Lord while He may be found by seeking the Lord where He may be found. And for sure, He is to be found in this gift we call the Holy Bible.

Closing Verse: “The entrance of Your words gives light;
It gives understanding to the simple.” Psalm 119:130

Next Week: Judges 1:16-26 It rhymes with zip-a-dee-doo-dah…  (So the Lord Was With Judah) (3^rd Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Upper Spring and Lower Spring

And afterward the children of Judah
Went down to fight against the Canaanites, so we understand
Who dwelt in the mountains
In the South, and in the lowland

Then Judah went against the Canaanites
Who dwelt in Hebron by and by
(Now the name of Hebron was formerly Kirjath Arba)
And they killed Sheshai, Ahiman, and Talmai

From there they went against the inhabitants of Debir
(The name of Debir was formerly Kirjath Sepher, in a former life)
Then Caleb said, “Whoever attacks Kirjath Sepher
And takes it, to him I will give my daughter Achsah as wife”

And Othniel the son of Kenaz
Caleb’s younger brother
Took it; so he gave him his daughter Achsah as wife
He got her and not another

Now it happened, when she came to him
That she urged him to ask her father for a field, that cute little dish
And she dismounted from her donkey
And Caleb said to her, “What do you wish?”

So she said to him, “Give me a blessing
Since you have given me land in the South, for it my heart sings
Give me also springs of water”
And Caleb gave her the upper springs and the lower springs

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

⁹ And afterward the children of Judah went down to fight against the Canaanites who dwelt in the mountains, in the South, and in the lowland. ¹⁰ Then Judah went against the Canaanites who dwelt in Hebron. (Now the name of Hebron was formerly Kirjath Arba.) And they killed Sheshai, Ahiman, and Talmai.

¹¹ From there they went against the inhabitants of Debir. (The name of Debir was formerly Kirjath Sepher.)

¹² Then Caleb said, “Whoever attacks Kirjath Sepher and takes it, to him I will give my daughter Achsah as wife.” ¹³ And Othniel the son of Kenaz, Caleb’s younger brother, took it; so he gave him his daughter Achsah as wife. ¹⁴ Now it happened, when she came to him, that she urged him to ask her father for a field. And she dismounted from her donkey, and Caleb said to her, “What do you wish?” ¹⁵ So she said to him, “Give me a blessing; since you have given me land in the South, give me also springs of water.”

And Caleb gave her the upper springs and the lower springs.

 

Judges 1:1-8
Judah Shall Go Up

There are several mysteries concerning the book of Judges. In one way, it is one of the simplest books of all to read. It involves interesting stories and curious oddities that excite the mind.

RC Sproul once talked about being at a Jewish camp for children one year. He wanted to read the Bible to them, and since he knew he couldn’t read from the New Testament, he chose the book of Judges.

For a young mind, it has all the excitement of a first-rate Hollywood movie. Sampson and Delilah. O my! Samson bringing down the walls of the temple of Dagon! Woooooow! Three hundred men defeating the vast army of the Midianites! Hooray!

The stories in Judges are filled with exciting details. But they also carefully reveal the underlying problem with man and the grace of God towards His people. Such great things are ahead of us as we enter into this new and exciting part of God’s word.

Text Verse: “And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah…” Hebrews 11:32

All four of these men are characters in Judges. Three of them held the position of Judge, but all of them were involved in fighting the Lord’s battles. However, there are difficulties that we will face in this book along with all the excitement. Adam Clarke notes –

“The chronology of the Book of Judges is extremely embarrassed and difficult; and there is no agreement among learned men concerning it. When the deliverances, and consequent periods of rest, so frequently mentioned in this book, took place, cannot be satisfactorily ascertained.” Adam Clarke

Rather than the chronology being embarrassed, it is more embarrassing because of our limitations. It is not God’s word which is convoluted, but our understanding of it. We are the ones who struggle to figure out what is going on, how it all fits together, and how this book ties in with the rest of the Bible.

It is embarrassing for us to evaluate it and later find out we were wrong on this point or that. But it is better to dive in and search it out than to shy away from it and not attempt to figure out what is going on.

The Lord willing, over the next 21 chapters of the book of Judges, I will do my utmost to not embarrass myself as I provide you with the details contained in them. While typing this sermon, I found out that I had an error in something I presented in the Joshua sermons. I will clarify it as we go.

It’s a rather small error, but I apologized to the Lord many, many times as I typed. We should strive for perfection as we evaluate this gloriously marvelous word. This is because it is God’s superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. The Book of Judges, An Introduction.

The book of Judges is the seventh book of the Holy Bible. Depending on how the Old Testament is divided, it is sometimes classified as 1) the second book of the section, sometimes called The Writings; 2) one of the Historical Books; or 3) a portion of the Former Prophets. Jesus uses this last division in Luke 24 –

“These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.” ⁴⁵ And He opened their understanding, that they might comprehend the Scriptures.” Luke 24:44, 45

Judges follows Joshua. Its Hebrew name is Sefer Shoftim, literally, “Book of Judges.” It is named based on the period of Israel’s history that was ruled by judges rather than kings.

It is often claimed that this was a period of Israel living in a pure theocracy, but such a notion implies that the people are living for God and under His rule in an obedient and heartfelt manner. This is hardly the state of Israel at this time. Rather, a state of apostasy is noted at the turn of every page.

As far as dating when the book was written, there is dispute. However, the conservative and traditional dating is based upon internal clues found within the book. First, a repeated phrase concerning Israel having no king looks ahead to a time when Israel will have a king. Saul was Israel’s first king as recorded in 1 Samuel. Therefore, its writing would be at that point or after.

In Judges 1, it notes that Jebusites were living in Jerusalem. However, David conquered Jerusalem in 1004 B.C. Therefore, it would predate that timeframe. Likewise, a reference to Canaanites living in Gezer hints at a time before that city was given to Solomon as a gift in 1 Kings 9:6.

Also, there is a reference to “Bethlehem, Judah” in Judges 17 & 19 and also in Ruth 1 and 1 Samuel 17. As this occurs nowhere else in that manner, it seems to indicate that the phrase was limited to a specific period around the time of Samuel, the final judge of Israel.

One verse that tends towards a much later dating for the book is Judges 18:30 –

“Then the children of Dan set up for themselves the carved image; and Jonathan the son of Gershom, the son of Manasseh, and his sons were priests to the tribe of Dan until the day of the captivity of the land.”

If this is referring to the exile of the inhabitants under Tiglath-Pileser III in 733-32 B.C. or their final deportation under Sargon in 722-21 B.C., then it means the book, or at least this note in the book, was written hundreds of years later.

However, this could be a prophetic announcement of a future captivity because of Israel’s apostasy, or it could refer to some other event that occurred. What is most likely the case is revealed from an evaluation of the word translated as captivity, galah. It signifies to uncover or remove, but it is widely translated as reveal, appear, discover, disclose, make known, etc.

This word, galah, is used in 1 Samuel 4 at the time of the captivity of the ark –

“Then she named the child Ichabod, saying, ‘The glory has departed [galah] from Israel!’ because the ark of God had been captured and because of her father-in-law and her husband. ²² And she said, ‘The glory has departed [galah] from Israel, for the ark of God has been captured.’” 1 Samuel 4:21, 22

Thus, this verse that seemingly points to a later date may be the author’s reference to this event. If so, it would make Samuel a likely candidate for having authored Judges.

No author is named within the book, but Samuel the prophet is traditionally considered to be the inspired author. The Talmud ascribes authorship of both Judges and Samuel (which in Christian Bibles is divided into 1 & 2 Samuel) to the prophet Samuel.

As for the dating of the actual contents of the book, it falls between the events of the book of Joshua and the reign of Saul, Israel’s first king. This is a period of about three hundred years. However, a seeming inconsistency is found in Paul’s words of Acts 13 –

“Now for a time of about forty years He put up with their ways in the wilderness. ¹⁹ And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment.
²⁰ “After that He gave them judges for about four hundred and fifty years, until Samuel the prophet. ²¹ And afterward they asked for a king; so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.” Acts 13:18-21

The problem with this is that it says in 1 Kings 6:1 that it was four hundred and eighty years from the exodus until starting to build the temple in Jerusalem. This would make the Bible’s chronology seemingly impossible to reconcile because of the kingships of Saul and David, along with the forty years in the wilderness and the events of Joshua.

However, the words of Paul are not speaking of a set chronology of one judge leading to the next. Rather, the rule of some judges overlapped the rule of another judge. Taking the time of each judge’s rule as recorded in Judges and 1 Samuel, and then adding them together reveals what Paul was speaking of: 8 + 40 + 18 + 80 + 20 + 40 + 7 + 40 + 3 + 23 + 22 + 18 + 6 + 7 + 10 + 8 + 40 + 20 + 40. This totals 450 years.

Thus, Paul’s reference is to the cumulative years of rule by the judges, even when they overlap, not a chronological dating.

As far as historical context, the book is given to reveal the time when Israel was ruled by judges rather than a king. The tribes were loosely held together but were tightly knit enough to unite when necessary to weed out evil among them. This is particularly seen towards the end of the book when the tribe of Benjamin commits a great offense in the land.

From a theological perspective, the events of the book reveal that though there are human judges within the land, the Lord (Yehovah) is the true and ultimate Judge over the events that occur. For example, during the time of Jephthah, conflict arose between Israel and the people of Ammon. In his words to them, he says –

“Therefore I have not sinned against you, but you wronged me by fighting against me. May the Lord, the Judge, render judgment this day between the children of Israel and the people of Ammon.” Judges 11:27

Other internal clues concerning the Lord’s rule are seen within the book as well. For example, Deborah is said to have judged while sitting under a palm tree, a symbol of uprightness and righteousness, in Judges 4. The passage will then refer to the righteous acts of the Lord (Judges 5:11) as the true Judge of Israel.

In Judges 6, the next major account in the book, it says –

“Now the Angel of the Lord came and sat under the terebinth tree which was in Ophrah, which belonged to Joash the Abiezrite, while his son Gideon threshed wheat in the winepress, in order to hide it from the Midianites.” Judges 6:11

The Lord sat under an elah, or terebinth, tree (indicating strength). The passage then builds upon the idea of the might of the judge whom the Lord had appointed to deliver the people.

Paying attention to these types of internal clues will provide the reader with the means of understanding the theology that lies behind the narrative.

The people are prone to wander, and the judges are selected to return them to the Lord. The people are subdued by their enemies, and the judges are appointed to free them from their plight. The people are faithless to the covenant, and the Lord remains faithful to it, even when the judge himself is weak or otherwise ineffective.

An important note that must be included is that the book of Ruth is noted as occurring during the time of the judges (Ruth 1:1). As such, this timeframe is not only concerned with the preservation of Israel as a people, but – like all of their history – it is carefully watched over to lead to the Davidic rule of Israel and thus to the coming Messiah.

Even if veiled throughout all of what occurs, the anticipation is that of the coming of the true Judge in His incarnation.

And that leads to the redemptive context of the book. Judges, like Joshua, demonstrates the faithfulness of the Lord in keeping His promises to His people. They are settled in the land, they act contrary to the will of the Lord, and He takes action to instruct them through correction. And yet, He remains faithful to the covenant promises He has agreed to. The key thought of Judges is the twice repeated statement –

“In those days there was no king in Israel; everyone did what was right in his own eyes.” Judges 21:25 (also Judges 17:6)

Even while Israel did not do what was right in the eyes of the Lord, the Lord always upheld His side of the covenant. This was to ensure that the people would continue until the coming of the Messiah, and thus to the redemption of the world from the power of sin. A key passage that encompasses this thought is found in these words –

“So the Lord said to the children of Israel, ‘Did I not deliver you from the Egyptians and from the Amorites and from the people of Ammon and from the Philistines? ¹² Also the Sidonians and Amalekites and Maonites oppressed you; and you cried out to Me, and I delivered you from their hand. ¹³ Yet you have forsaken Me and served other gods. Therefore I will deliver you no more. ¹⁴ Go and cry out to the gods which you have chosen; let them deliver you in your time of distress.’
¹⁵ And the children of Israel said to the Lord, ‘We have sinned! Do to us whatever seems best to You; only deliver us this day, we pray.’ ¹⁶ So they put away the foreign gods from among them and served the Lord. And His soul could no longer endure the misery of Israel.” Judges 10:11-16

Being the seventh book of the Bible, it is of value to consider the number as it is revealed in Scripture. Seven is the number of spiritual perfection. Obvious pictures of Christ, the epitome of spiritual perfection, will be seen in Judges, and yet God will use imperfect people to accomplish this.

As such, those highlighted in Judges are only typical of Christ, and the book is merely a typological representation of the greater Judge, Jesus Christ.

There is much more that could be said about the book, and commentaries abound for you to consider. As for us, it is time to enter into this treasure of God’s word and begin seeking out its secrets. May the Lord bless our time in the book of Judges.

The enemies are out there, but they are defeated
The victory is assured as we head out
Through the power of the cross, they are unseated
And so to the Lord we give a victory shout

Every tribe and tongue and nation
Is included in the deal
Human hearts filled with elation
Because of the precious Seal

How grateful we are for what You have done
Thank You, O God for our Lord Jesus
We have restoration through the giving of Your Son
Such marvelous things You have done for us

I. Thumbs and Big Toes (verses 1-8)

Now after the death of Joshua it came to pass

The book actually begins as several of the books of the Old Testament begin, with a conjunction connected to a verb: vayhi akhare moth Yehoshua – “And it was, after death Joshua.”

Beginning with the word “and,” it signifies that what is presented is merely a continuation of the same story we have been reading. God is revealing to us wonders, unfolding them in a logical sequence which – at times – may or may not be chronological, but they fit in a fashion as orderly as if they were chronological.

In this case, it is a chronological event, following directly after the recorded death and burial of Joshua as Joshua ended. This same “and” begins the books of Exodus, Leviticus, Numbers, Joshua, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 2 Chronicles, Ezra, Esther, Ezekiel, and Jonah.

Beginning this way is intended to show us the continuation of a thought process that began earlier. The note of the deaths of Joshua and Eleazar were recorded at the end of Joshua –

“Now it came to pass after these things that Joshua the son of Nun, the servant of the Lord, died, being one hundred and ten years old. ³⁰ And they buried him within the border of his inheritance at Timnath Serah, which is in the mountains of Ephraim, on the north side of Mount Gaash.
³¹ Israel served the Lord all the days of Joshua, and all the days of the elders who outlived Joshua, who had known all the works of the Lord which He had done for Israel.
³² The bones of Joseph, which the children of Israel had brought up out of Egypt, they buried at Shechem, in the plot of ground which Jacob had bought from the sons of Hamor the father of Shechem for one hundred pieces of silver, and which had become an inheritance of the children of Joseph.
³³ And Eleazar the son of Aaron died. They buried him in a hill belonging to Phinehas his son, which was given to him in the mountains of Ephraim.” Joshua 24:29-33

It is with this context that the words, “And it was,” find their meaning. It is at this point in the history of the redemptive narrative…

^1 (con’t) that the children of Israel asked the Lord,

vayishalu bene Yisrael b’Yehovah – “and asked sons Israel in Yehovah.” The first thing to notice is the repetition of “and” here –

“And it was, after death Joshua.”
“and asked sons Israel in Yehovah.”

John Lange takes this as cause and consequence. Hence, he sees it as being “right after the death of Joshua, they asked.” As for the term “in Yehovah,” it is an unusual phrase, and it is debated what the meaning of asking “in Yehovah” is. Some think it means via the high priest who consulted the Urim and Thummim. That seems likely. In Numbers 27, it said –

“And the Lord said to Moses: ‘Take Joshua the son of Nun with you, a man in whom is the Spirit, and lay your hand on him; ¹⁹ set him before Eleazar the priest and before all the congregation, and inaugurate him in their sight. ²⁰ And you shall give some of your authority to him, that all the congregation of the children of Israel may be obedient. ²¹ He shall stand before Eleazar the priest, who shall inquire before the Lord for him by the judgment of the Urim. At his word they shall go out, and at his word they shall come in, he and all the children of Israel with him—all the congregation.’” Numbers 27:18-21

The words “by the judgment of the Urim” are b’mishpat ha’urim – “in judgment the Urim.” Hence, to inquire in Yehovah would be “in the judgment of the Urim” because it is the Lord who responds according to the Urim, the Lights. The sons of Israel were…

^{1 (con’t)} saying, “Who shall be first to go up for us against the Canaanites to fight against them?”

The reference to the enemy is singular: l’mor mi yaaleh lanu el ha’k’naani bat’khilah l’hilakhem bo – “to say, who shall ascend to us unto the Canaanite in the beginning to fight in him?” The word lakham signifies to fight, war, eat, devour, etc. It comes from a root signifying to feed on. Thus, one gets the imagery of the savageness of war.

The timing of these words is debated. The verse started with the thought of this being after the death of Joshua. However, most scholars are adamant that the contents of Judges 1 through Judges 2:8 are referring to events that have already occurred. For example, Joshua 2:6 specifically mentions Joshua dismissing the people, which is in accord with Joshua 24:28.

Likewise, the portions of the account of Caleb in Judges 1:12-20 have already been recorded in Joshua 15. However, it was argued at that time that the true timing of the event is probably now in Judges 1 but that it was recorded in Joshua 15 for the sake of the deed of inheritance.

Whether that was a correct analysis or not, these overlapping events do not need to be taken chronologically but categorically. In other words, things are being brought forward from Joshua, or they were brought back from Judges to meet the needs of what is necessary to fit a greater picture being developed.

Having said this, there is no reason to assume that the events described are not after the death of Joshua. In the wars under Joshua, the nation fought as a whole. The question now submitted to the Lord is, “Who shall go up first?”

The implication is that each tribe is going to individually continue removing the Canaanites from the land in their own inheritances. This is something that would occur after the death of Joshua.

² And the Lord said, “Judah shall go up.

vayomer Yehovah Yehuda yaaleh – “And said Yehovah, Judah shall ascend.” The word ascend is used differently at times. Here, it is to engage in battle against a defended position. As defended positions are normally elevated to obtain the advantage, those attacking are considered as “going up.”

In this case, the tribes have asked for the Lord’s determination as to who should engage first, and His response is Judah. As Judah means Praise, it forms a pun. Because the question is asked of the Lord, the implied words are, “Who shall ascend first ‘before you Lord?’” The answer is, “Praise shall go first before Me.” And the reason is…

^{2 (con’t)} Indeed I have delivered the land into his hand.”

The battle is assured, and the praise shall go forth, anticipated by the tribe whose name is Praise. The same symbolism was seen when the tribes marched in the wilderness. Judah was the first to break camp and it led the procession throughout all their wanderings. Praise of the Lord led the way.

This thought is an anticipation of the coming of Messiah as well. In Genesis 49, it said –

“Judah, you are he whom your brothers shall praise;
Your hand shall be on the neck of your enemies.” Genesis 49:8

Those words look to the coming of the Messiah who will be the ultimate expression of destroying the enemies of God’s people. Judah being first is a reminder of that. With that determination made, Judah will do what is logical by inviting their brother tribe to join them…

³ So Judah said to Simeon his brother, “Come up with me to my allotted territory, that we may fight against the Canaanites;

vayomer Yehuda l’shim’on akhiv aleh iti b’gorali v’nilakhamah ba’k’naani – “And said Judah to Simeon his brother, ‘Ascend with me in my lot and we will fight in the Canaanite.’” Here, the use of “ascend” is not specifically speaking of the fighting to take place as it was in the previous verse.

Rather, much of Judah is in the mountainous areas, but Simeon’s lot is in the lower areas of the Negev and the Shephelah. Hence, though they are speaking about fighting, the terminology will be different for Simeon in the next clause because of this.

Judah and Simeon were both sons of Leah, so there is already a special bond between them. However, what is more germane at this time is that Simeon’s tribal inheritance is contained entirely within the borders of Judah. Thus, it makes complete sense that they would work together to subdue the remaining inhabitants.

^3 (con’t) and I will likewise go with you to your allotted territory.” And Simeon went with him.

v’halakti gam ani it’kha b’goralekha vayelek ito shim’on – “‘And I will go, also I, with you in your lot.’ And went with him Simeon.” The agreement was made, and it would have been best for both of them, but especially Simeon. His numbers were small, and he had to travel through Judah’s territory to reach his own. Simeon means He Who Hears.

⁴ Then Judah went up, and the Lord delivered the Canaanites and the Perizzites into their hand;

vayaal Yehuda vayiten Yehovah eth ha’k’naani v’ha’perizi b’yadam – “And ascended Judah, and gave Yehovah the Canaanite and the Perizzite into their hand.” The verb is singular. Thus, it means that either Judah went up alone or that Simeon is included as a part of the force of Judah.

As for the names of the enemies, these are the same two groups mentioned at the time of Abraham in Genesis 13 and again at the time of Jacob in Genesis 34.

Canaanite means Humiliated, Humbled, or even Subdued. In some of the previous sermons, I identified Perizzite as A Breach or Irruption, coming from parats. This is not correct. Rather, it comes from perazi, a hamlet dweller. Thus, it means something like Villagers or Dwellers in an Open Country.

^4 (con’t) and they killed ten thousand men at Bezek.

vayakum b’vezeq asereth alapim ish – “and struck in Bezeq ten thousand man.” The name Bezeq comes from the noun, bazaq, signifying a flash of lightning. However, this is not in reference to heat, noise, or illumination, but of the scattering effect.

Abarim notes that the unused Hebrew verb, bazaq, probably meant to scatter and that its Aramaic counterpart does mean this. The noun is found only once in Scripture –

“As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches going back and forth among the living creatures. The fire was bright, and out of the fire went lightning [baraq]. ¹⁴ And the living creatures ran back and forth, in appearance like a flash of lightning [bazaq].” Ezekiel 1:13, 14

Hence, it means Scattering or Flash of Lightning.

The number ten thousand should be taken as a large but indeterminate number. However, being a multiple of ten, it “implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger).

It appears that these words anticipate the next verse. In other words, the battle is described in its overall victory, and then the details are filled in. If this is not the case, then it would mean that Bezek, which is only elsewhere mentioned in 1 Samuel 11, is a district rather than a city. If so, then two separate events are described between these two verses. Either way…

⁵ And they found Adoni-Bezek in Bezek, and fought against him;

vayimtsu eth adoni vezeq b’vezeq vayilakhamu bo – “And they found Adoni-Bezek in Bezek and fought in him.” The word Adoni is not a name but a title. Adon means Master, Sir, or Lord, and the i makes it possessive. Thus, it is My Lord or Lord Of. Therefore, the entire name is [My] Lord of Scattering, or [My] Lord of Lightning Bolt.

Saying they found him may mean that they came upon him suddenly and completely surprised him. Also, saying “fought against him” is a way of saying they fought against his army. The singular speaks of all under him. As such, it appears that the entire army was completely unprepared for what came upon them.

^5 (con’t) and they defeated the Canaanites and the Perizzites.

Again, it is singular, “and they struck the Canaanite and the Perizzite.” The meaning is that the Canaanites and Perizzites were completely defeated, not that every one of the people groups was killed. Both names will be seen again later in Scripture.

⁶ Then Adoni-Bezek fled, and they pursued him and caught him and cut off his thumbs and big toes.

There is no way to satisfactorily translate this in English. There is one word, bohen, to describe both thumb and big toe. A literal translation, using one word, would be “his thumbs – hands and his feet.”

Of this, Adam Clarke and others say, “That he might never be able to draw his bow or handle his sword, and great toes, that he might never be able to pursue or escape from an adversary.”

This cannot be the reason. If it were so, it would mean that they would do this to every foe they encountered. That would be similar to what is recorded by Cambridge –

“A barbarity frequently practised in ancient warfare to mark the humiliation of the captives and prevent them from further mischief. Thus the Athenians are said to have decreed that the right thumb of every Aeginetan taken prisoner should be cut off ‘that they may be incapable of carrying a spear, but not incapable of working an oar,’ Aelian, Var. Hist. ii. 9.”

This is the only time this punishment is meted out in Scripture, and thus it cannot be that they were worried about this guy fighting back, running away, or any other such thing.

⁷ And Adoni-Bezek said, “Seventy kings with their thumbs and big toes cut off used to gather scraps under my table;

More precisely, it reads, “Seventy kings, thumbs – their hands and their feet – cut off, have been gathering under my table.” Of this, Charles Ellicott says –

“The peculiar appropriateness of the punishment in this instance arose from the Lex talionis, or ‘law of equivalent punishment,’ which Moses had tolerated as the best means to limit the intensity of those blood-feuds.”

That only applied to those under the law. This may be a case of “he got what he dished out,” but it is not a case of judgment under the lex talionis, except as it would apply to an offense against God Himself.

As for the number seventy, being a multiple of 7 and 10, Bullinger says it, “signifies perfect spiritual order carried out with all spiritual power and significance. Both spirit and order are greatly emphasised.”

As for his offense against God, this is what he acknowledges…

^{7 (con’t)} as I have done, so God has repaid me.”

ka’asher asiti ken shilam li elohim – “According to which I have done, thus repaid to me God.” How does one explain this when it was a common practice among the Athenians and other people groups? It isn’t like God repaid all of the others who did this in the same manner. And yet, Adoni-Bezek ascribes it to the doings of God.

Two possible answers seem to make sense. He could be saying, “thus repaid to me gods.” The word elohim can be referring to one god or many, the true God or a false god. He could be saying that the gods of his enemies have repaid him as he had done to those men who served them.

Or he could be acknowledging Israel’s God as the true God. As Israel is the Lord’s people, what they have done is to be considered as if it was done by God. Israel must have heard of Adoni-Bezek’s common practice and decided that they would do to him what he had done to others. This is not unlike what is seen in 1 Samuel 15 and elsewhere –

“But Samuel said, ‘As your sword has made women childless, so shall your mother be childless among women.’ And Samuel hacked Agag in pieces before the Lord in Gilgal.” 1 Samuel 15:33

It is also how the Lord dealt with Babylon as noted in Jeremiah –

“Because the plunderer comes against her, against Babylon,
And her mighty men are taken.
Every one of their bows is broken;
For the Lord is the God of recompense,
He will surely repay.” Jeremiah 51:56

This same thought carries into the New Testament as well. Paul says that it is “a righteous thing with God to repay with tribulation those who trouble you” (2 Thessalonians 1:6, etc.). Such things as this demonstrate that God is just and fair. Whether in this life or the next, every offense will be judged and brought to account.

As for Adoni-Bezek…

^{7 (con’t)} Then they brought him to Jerusalem, and there he died.

The words here are not unlike those of 1 Samuel 17 –

“And David took the head of the Philistine and brought it to Jerusalem, but he put his armor in his tent.” 1 Samuel 17:54

Jerusalem was not under Israel’s control at the time when David did this, and it was not under the control of Israel at the time of Adoni-Bezek’s capture. There are various views about why they brought him to Jerusalem, but the next verse seems to explain the matter.

Judah will fight against Jerusalem and take it, striking it with the edge of the sword and setting it on fire. Adoni-Bezek may have been brought there as an example of what those in Jerusalem could expect when they were overthrown.

Ellicott says they may have even spared his life, sending him to Jerusalem to be “as a living monument of God’s vengeance.” This would 1) presuppose that he was from Jerusalem, and 2) be a violation of the law –

“When the Lord your God brings you into the land which you go to possess, and has cast out many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and mightier than you, ² and when the Lord your God delivers them over to you, you shall conquer them and utterly destroy them. You shall make no covenant with them nor show mercy to them.” Deuteronomy 7:1-3

⁸ Now the children of Judah fought against Jerusalem and took it;

vayilakhamu bene Yehudah birushalim vayilkdu otah – “And fought sons Judah in Jerusalem and took her.” The KJV, following the Geneva Bible, incorrectly states this in the past tense – “had fought and had taken.” The supposition is that this is referring to Joshua 12:10 where it noted that the king of Jerusalem was defeated.

Just because a king is defeated in battle, it does not mean that the city was taken, nor does Joshua 10, where the battle is described, say anything about that. This is an action now being taken by Judah. As for the name, Jerusalem, it has a variety of meanings, but Foundation of Peace is sufficient. As for the city…

*^8 (fin) they struck it with the edge of the sword and set the city on fire.

The terminology is rare: vayakuha l’pi kharev v’eth ha’ir shil’khu ba’ets – “And they struck her to mouth sword and the city cast in the fire.” The city was taken, and the inhabitants were put to the sword. After that, it was as if the city was literally picked up and tossed into a burning fire.

Despite this, Israel will not gain full control of the city until the time of David. Jebusites continued to dwell there and it is called Jebus in Judges 19. It is during this siege and destruction that Adoni-Bezek finally bought the farm.

Adoni-Bezek will never bother again
He is finished up and has seen his last
He caused trouble to many, many men
But he is dead; his time is past

A new Leader has taken control
And a new direction is laid out ahead
On Him we can every care and worry roll
Because Adoni-Bezek our foe is dead

The enemy can no longer afflict us
We have a new hope because he is dead
Thank God for our Lord, our precious Jesus
Thank God that He is there as our Head

III. Cool, Even Nifty, Typology

This passage follows directly after Joshua. Therefore, the previous book is alluded to by noting the death of Joshua, the Lord is Salvation, in verse 1.

That looks to the death of Christ, the Lord who is Salvation. Obviously, Jesus’ resurrection can’t be noted in an Old Testament passage like this because Joshua is still in the ground. But Jesus’ death includes His resurrection, so it is implied. After His death, a war is required. Paul clearly notes this several times in several different ways.

He notes that we are soldiers and the implements of warfare we use. He directs Timothy to “wage the good warfare” (1 Timothy 1:18), etc.

The question is, “Who will go up first (lit: in the beginning) to fight the Canaanites?” But even before the question, it said, “asked sons Israel ‘in Yehovah.’” It is a picture of those “in Christ.”

As for noting the Canaanites (Humbled, Subdued), they are already defeated by Christ (as will be seen in a minute), but who still have to be defeated in the ongoing war that Christ has won. The response to who will engage the war first is, “Judah shall go” (verse 2).

Judah here is synonymous with Jewish believers, the first to believe in Jesus. Paul then further explains their state in Romans 2 by making a pun on the name of Judah through the use of the word praise –

“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; ²⁹ but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” Romans 2:28, 29

Hence, Jewish believers in Christ are those being referred to. They are the first (lit: in the beginning) to begin the war after Joshua’s (Jesus’) death. The Lord confidently tells them (verse 2) that the enemy is already defeated – “I have delivered the land into his hand.”

Notably, it says in verse 3 that Judah invited his brother Simeon, He Who Hears. This speaks of anyone who is saved. As they are not of Judah (the Jews), it means that they typologically include Gentiles. As Simeon is within Judah’s land grant, it reflects the truth that Gentiles are included in the New Covenant and are a part of the commonwealth of Israel (Ephesians 2:12).

Even though Simeon is no longer mentioned in this passage, the typology is set. Judah and Simeon will work together to effect the purposes of the Lord. As for noting the Perizzite, Villagers, in verse 4, I can only speculate on that. Unwalled villages are defenseless and thus already defeated, just as are the Humbled/Humiliated Canaanites. It speaks of defeat on their part.

As for the number killed, ten thousand, it speaks of a large but indeterminate number. Being a multiple of ten, it “implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger).

The war will be complete when the church age is done, nothing will be wanting, perfection will be realized, and the cycle of the dispensation will be complete. The name Bezek, according to Abarim, signifies Scattering. That takes us back to Genesis 11, even if a different word, puts, is used –

“And they said, ‘Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad [puts] over the face of the whole earth.’” Genesis 11:4

This is no different than two different words being used for the same thought in Psalm 68 –

“Let God arise,
Let His enemies be scattered [puts];
Let those also who hate Him flee before Him.” Psalm 68:1

“Rebuke the beasts of the reeds,
The herd of bulls with the calves of the peoples,
Till everyone submits himself with pieces of silver.
Scatter [bazar] the peoples who delight in war.” Psalm 68:30

Verse 5 then introduced Adoni-Bezek, Lord of Scattering, in Bezek, and they fought him, noting that the Canaanites and Perizzites were defeated.

Verse 6 noted that they pursued Adoni-Bezek and caught him, cutting off his thumbs and big toes. The thumb is used for grasping and thus, it is that which speaks of power and strength that can be wielded. The big toe is what provides support for standing and directing motion. These were taken from him, leaving him powerless, crippled, and defeated.

That was noted as divine retribution for his own actions of having done the same to seventy kings (verse 7). That pictures the removal of the power of the seventy nations noted in Genesis 10, the Table of Nations, and their own scattering as noted in Genesis 11.

Just as the nations were divided into language groups, they were united by language in Acts 2. That power of the Spirit remains to this day due to the defeat of the enemy. The Bible is translated into the languages of the people groups of the world.

In the establishment of the nations the perfect spiritual order was carried out with all spiritual power and significance. That was reflected in the words of Genesis 11 –

“And the Lord said, ‘Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them.’” Genesis 11:6

That cooperation had to be cut off because of pride in man and rebellion against God. The defeat of Adoni-Bezek thus pictures the divine justice against that. Just as pride and rebellion cut off man’s ability to wield power and properly move about, the Lord cut that off in man, restoring the ability to work with, not against, God once again. Think of the power of the Spirit and how Bullinger explains the number seventy where “both spirit and order are greatly emphasised.”

The final note of verse 7 was that Adoni-Bezek was brought to Jerusalem where he died. The city first in the law is the last place to be subdued. Irony abounds.

That is actually completed in verse 8 where it notes that Jerusalem, Foundation of Peace, was taken, defeated by the mouth of the sword, and cast in the fire.

Jerusalem, the city of the law and thus the city of boasting in self-achievement before God (Galatians 6:13, etc.), was defeated with the sword (kherev). It is a picture of Christ’s prevailing over the law given at Horeb (khorev). They are spelled the same in the Hebrew – חרב.

Casting the city into the fire makes a marvelous picture of the complete ending of the law. Thus, it truly is the Foundation of Peace. The place where Christ was crucified is the place where the law is ended, and peace with God is established. The idea is fully supported by Paul’s words of Galatians 4:21-31.

It must be remembered that it was God’s law that got man into a pickle in the first place when the Lord gave Adam the law about eating from the tree of the knowledge of good and evil in Genesis 2. Thus, those seventy nations, pictured by the seventy kings of this chapter, were affected by law. The presentation is totally consistent with the typology presented.

It is law that separates us from God, not because there is anything wrong with the law, but because of our actions under the law. If believers were under law today, we would lose our salvation lickity split. But we are not under law. Rather, we are under grace.

And more, because we are not under law, we can no longer be imputed sin, which is exactly what separates us from God. There are just a few verses in today’s passage, but once again, the truth is revealed that what man needs is not more law but God’s grace. That is what is offered in the giving of His Son for us.

Let us ever be grateful to Him for the grace of our Lord Jesus Christ. Amen.

Closing Verse: “And how is it that we hear, each in our own language in which we were born? ⁹ Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, ¹⁰ Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, ¹¹ Cretans and Arabs—we hear them speaking in our own tongues the wonderful works of God.” Acts 2:8-11

Next Week: Judges 1:9-15 The typology is a pretty sweet thing… (Upper Spring and Lower Spring) (2^nd Judges sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Judah Shall Go Up

Now after the death of Joshua it came to pass
That the children of Israel asked the LORD
Saying, “Who shall be first to go up for us against the Canaanites
To fight against them according to Your word?”

And the LORD said, “Judah shall go up, please understand
Indeed I have delivered the land into his hand”

So Judah said to Simeon his brother
“Come up to my allotted territory with me
That we may fight against the Canaanites
And I will likewise go with you to your allotted territory”

And Simeon went with him
Surely confident to the brim

Then Judah went up
And the LORD delivered, giving the enemy heck
The Canaanites and the Perizzites into their hand
And they killed ten thousand men at Bezek

And they found Adoni-Bezek in Bezek
And fought against him
And they defeated the Canaanites and the Perizzites
For them, things turned rather grim

Then Adoni-Bezek fled, and they pursued him, so it goes
And caught him and cut off his thumbs and big toes

And Adoni-Bezek said, “Seventy kings with their thumbs
———-and big toes cut off
Used to gather scraps under my table, so I confide
As I have done, so God has repaid me”
Then they brought him to Jerusalem, and there he died

Now the children of Judah
Fought against Jerusalem and took it, they didn’t quit
They struck it with the edge of the sword
And set the city on fire, maybe roasting marshmallows in it

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

Now after the death of Joshua it came to pass that the children of Israel asked the Lord, saying, “Who shall be first to go up for us against the Canaanites to fight against them?”

² And the Lord said, “Judah shall go up. Indeed I have delivered the land into his hand.”

³ So Judah said to Simeon his brother, “Come up with me to my allotted territory, that we may fight against the Canaanites; and I will likewise go with you to your allotted territory.” And Simeon went with him. ⁴ Then Judah went up, and the Lord delivered the Canaanites and the Perizzites into their hand; and they killed ten thousand men at Bezek. ⁵ And they found Adoni-Bezek in Bezek, and fought against him; and they defeated the Canaanites and the Perizzites. ⁶ Then Adoni-Bezek fled, and they pursued him and caught him and cut off his thumbs and big toes. ⁷ And Adoni-Bezek said, “Seventy kings with their thumbs and big toes cut off used to gather scraps under my table; as I have done, so God has repaid me.” Then they brought him to Jerusalem, and there he died.

⁸ Now the children of Judah fought against Jerusalem and took it; they struck it with the edge of the sword and set the city on fire.