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Charles Spurgeon · Citado em PreceptAustin
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Spurgeon writes that "The power of the Canaanites in his day had been broken, but now that he was dead the old races began to look up again, even as we oft times find our sins which we thought were all dead suddenly finding fresh courage, and attempting to set up their empire once more. Then Israel went to God and enquired, “ Who shall go up for us against the Canaanites first, to light against them? And the Lord said) Judah shall go up: behold, I have delivered the land into his hand,” To reiterate a point made earlier, if you ever want to know what your old flesh nature inherited from Adam is like, study Israel! Judges 1.1 G Campbell Morgan The Book of Joshua began with the words: "After the death of Moses," and recorded the story of the people of God under the leadership of his successor. Now the story is continued as to what followed his death. These beginnings keep us reminded of the persistence of the Divine purpose, in spite of the frailty of the human instruments. After the death of any servant of God, the service of God goes forward, and the work of God is carried on. Yet the other side of that truth is not to be lost sight of. God carries on His purpose and His work through human instruments. Moses made possible the work of Joshua. Joshua had made possible the work of all who were to follow. (ED: Who has God placed in your life who will carry on the work after you have gone? Have you been a faithful Paul or Paulette to them?) The period covered in this Book is that from the death of Joshua to the judgeship of Samuel, and the movement toward monarchy. On the human side, it is a story of disobedience and disaster; and on the Divine side, of continued direction and deliverance. Therefore in its light the servant of God may always find encouragement. When the appointed task is done, he will ever be conscious of the incompleteness of it, of the things desired but not done, of the perils threatening the ultimate realization which he must leave unattained; but he will know by all this history that God never abandons His purpose, cannot be finally defeated, will always find those to take up and continue the service which is unfinished. Happy is the man who in his little hour works with God. He may be at rest about the issues. (Life Applications from Every Chapter of the Bible) Judges 1:2 And the LORD said, "Judah shall go up; behold, I have given the land into his hand." Ge 49:8-10; Nu 2:3; 7:12; Ps 78:68-70; Heb 7:14; Re 5:5; Rev 19:11-16) (See Judah, Tribe of) Judges 1 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 49:8-12 “Judah, your brothers shall praise you; Your hand shall be on the neck of your enemies; Your father’s sons shall bow down to you. 9 “Judah is a lion’s whelp; From the prey, my son, you have gone up. He couches, he lies down as a lion, And as a lion, who dares rouse him up? 10 “The scepter will not depart from Judah (note), Nor the ruler’s staff from between his feet, Until Shiloh comes, And to him shall be the obedience of the peoples. THE "GO" OF FAITH AND OBEDIENCE When Joshua was an old man, the Lord said to him, “You are old, advanced in years, and there remains very much land yet to be possessed” (Jos 13:1+). The people of Israel owned all the land, but they didn’t possess all of it; and therefore they couldn’t enjoy all of it. In Judges 1 Israel's work of conquest began in earnest but it ended in weakness and compromise. The Israelites (for the most part) did not obey God and so Judges 1 is a chapter of failure because they did not drive out the enemy as God had commanded. And the LORD said, "Judah shall go up: In Jdg 1:1 the sons asked a specific question and now receive a specific answer. Note the juxtaposition of man's responsibility ("Judah shall go") and God's sovereignty ("I have given"). Israel could only retain the land and complete its conquest by the same faith that conquered the land. Jehovah did not speak to Judah and Simeon although Simeon actually had its inheritance within the tribe of Judah (Jos 19:1+). Note that God did not say "I have given you all the land except for the section fortified by iron chariots" (Jdg 1:19). God said "the land" without qualification. Judah failed to believe God's promise. And promises must be laid hold of by faith (and faith is an "action" verb which translates into obedience). Judah's leadership position among the tribes is well documented. For example, Jacob depicted Judah as a mighty warrior and the leader of his brothers in (Genesis 49:8-12). The tribe of Judah also assumed a favored position in the encampment arrangement in the wilderness (see Numbers 2) and was the first tribe to whom Joshua allotted land west of the Jordan (Joshua 14-15) George Bush - Judah shall go up. That is the tribe of Judah, not a person of this name. So in v. 3, Simeon stands for the tribe of Simeon, and so also generally in the sequel (ED: BUT NOT EVERYONE AGREES SIMEON'S GOING WAS IN GOD'S WILL) The precedency was given to Judah, because it was the most numerous powerful, and valiant of all the tribes, and that which the Lord designed should possess the pre-eminence in all respects, as being the one from which the Messiah was to spring, and for that reason crowned with the ‘excellency of dignity’ above all its fellows. Judah therefore must lead in this perilous enterprise; for God not only appoints service according to the strength and ability He has given, but ‘would also have the burden of honor and the burden of labor go together.’ Those who have the precedency in rank, reputation, or influence, should always be disposed to go before others in every good work, undismayed by danger, difficulty, or obloquy, that they may encourage others by their example. Behold (hinneh) I have given the land into his hand: This is a Hebrew idiom which means "to deliver over to the power of" or "to enable to conquer." The perfect tense of "have given", in this context, describes a future action as if it were a "accomplished"! (See note below on perfect tense in Judges) Throughout Judges we see a picture of God's adequacy giving Israel and/or Judah divine direction (Judges 1:2), divine assurance (Jdg 1:2), the experience of God's power (Jdg 1:4) and finally and best of all the experience of God's presence (Jdg 1:19) George Bush adds the land does not refer to "the whole land, but the land or district destined for (Judah's) inheritance. This God has so firmly purposed to deliver into his hand that it might be considered as already done, and such assurance of victory would naturally give courage for the contest." Behold (02009) hinneh is an interjection meaning behold, look, now; if. "It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context." (Baker) Hinneh generally directs our mind to the text, imploring the reader to give it special attention. In short, the Spirit is trying to arrest our attention! And so hinneh is used as an exclamation of vivid immediacy (e.g., read Ge 6:13)! Hinneh is a marker used to enliven a narrative, to express a change a scene, to emphasize an idea, to call attention to a detail or an important fact or action that follows (Isa 65:17, Ge 17:20, 41:17). The first use of hinneh in Ge 1:29+ and second in Ge 1:31+ - "And God saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day." Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Gary Inrig summarizes the differences of Joshua and Judges and helps set the stage for the next 21 chapters - The opening words of Judges may at first glance seem to be only a helpful historical notation. Sadly, as we shall see, they represent the spiritual high-water mark of the entire book. The first phrase, “after the death of Joshua,” not only gives us the historical setting and indicates that this is a time of major transition for the nation; it also marks the beginning of a drastic decline in the spiritual well- being of the nation. This decline was totally unnecessary, since Israel’s well-being was not dependent on the greatness of its leaders but on the goodness of her God. Although the books of Joshua and Judges stand side by side on the pages of Scripture, they are poles apart in what they record of Israel’s obedience to God. The book of Joshua is the record of the exploits of the Israelites as they trusted their Lord and obeyed God. God brought His people into Canaan and gave them victory after victory over their foes. Joshua is a book of conquest, but Judges is a long, sad story of defeat. Joshua is a book of faith; Judges of unbelief and disobedience. Joshua depicts a people united in following God’s man; Judges tells the story of a people increasingly divided, sliding into anarchy as every person “did what was right in his own eyes” (Judges 21:25+). In Joshua, God’s Word is central and people submit to His authority, while in Judges, Scripture is neglected and rejected. Two verses clearly indicate the vast difference between the time of Joshua and the period of the judges. As Joshua was about to die, he issued one last, stirring challenge to his nation: “Choose for yourselves this day whom you will serve, . . . But as for me and my household, we will serve the Lord.” The people’s response was instantaneous: With one voice the people answered, “Far be it from us to forsake the Lord to serve other gods!” (Joshua 24:15, 16). But early in the period of the judges, we have this verdict pronounced on the people: “The Israelites did evil in the eyes of the Lord; they forgot the Lord their God, and served the Baals and the Asherahs” (Judges 3:7). So in a few short years, Joshua’s “we will not forget the Lord” has become Judges’ “the people forgot the Lord.” Why did that happen? How did a people who knew continuous victory by faith sink to be a nation experiencing constant failure due to compromise? (THOUGHT) And how can we guard against the same thing in our lives? After all, we can identify with the hymn writer who probed his heart and declared, “Prone to wander, Lord I feel it, prone to leave the God I love.” The purpose of asking these questions is to help us begin to answer them, both for the ancient Israelites and for ourselves. The death of Joshua marked a national crisis. The great leader had gone, and God had not raised up another leader to take his place. But the people, no doubt reflecting the godly influence of Joshua’s life, responded with faith and trust. They gathered together as a united people to seek God’s direction and to carry out His mission. First, they accepted the Lord’s authority. They didn’t just set out to do what seemed best; they sought His direction, probably by inquiring of the Lord through the high priest’s use of the Urim and Thummim. Second, they accepted His mission for them. God had called them to “go up and fight against the Canaanites.” The mission to take the land and exterminate the Canaanites came from the Lord Himself (cf. Ex 23:31–33; Deut 7:1–5), and Israel was to be the instrument of His holy justice. Third, they waited for the Lord’s orders. He was the Commander-in-Chief Who Alone could determine who would lead them into battle. The Lord’s choice of the tribe of Judah to take the lead is consistent with His plan to choose a king from Judah, a preview of the great day when His Messiah would be born as a descendant of David. But what should be noted here is the Lord’s promise of victory: “I have given the land into their hands.” This is the way it should be for God’s people, but, sadly, as we shall see, we will never reach such heights again in this book. (Hearts of Iron, Feet of Clay ) EXCURSUS ON USE OF THE PERFECT TENSE IN JUDGES The perfect tense is used in rallying cries Judges 3:28 "And he said to them, "Pursue them, for the LORD has given (PERFECT) your enemies the Moabites into your hands." Judges 4:14 And Deborah said to Barak, "Arise! For this is the day in which the LORD has given (PERFECT) Sisera into your hands; Judges 7:15 And it came about when Gideon heard the account of the dream and its interpretation, that he bowed in worship. He returned to the camp of Israel and said, "Arise, for the LORD has given (PERFECT) the camp of Midian into your hands." This perfect tense describes divine oracles of deliverance Judges 7:9 Now the same night it came about that the LORD said to him, "Arise, go down against the camp, for I have given (PERFECT) it into your hands. Judges 18:10 "When you enter, you shall come to a secure people with a spacious land; for God has given (PERFECT) it into your hand, a place where there is no lack of anything that is on the earth." The perfect tense is used once in a dream interpretation to emphasize the disaster symbolized in the dream… Judges 7:14 And his friend answered and said, "This is nothing less than the sword of Gideon the son of Joash, a man of Israel; God has given (PERFECT) Midian and all the camp into his hand." QUESTION - What can we learn from the tribe of Judah? ANSWER - Each of the twelve sons of Israel / Jacob received a blessing from his father just before Jacob’s death. The twelve sons were the progenitors of the twelve tribes of Israel, and the blessing contained prophetic information about the future of each tribe. In the case of the tribe of Judah, Jacob prophesied, “Judah, your brothers will praise you; your hand will be on the neck of your enemies; your father’s sons will bow down to you. You are a lion’s cub, O Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness—who dares to rouse him? The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his. He will tether his donkey to a vine, his colt to the choicest branch; he will wash his garments in wine, his robes in the blood of grapes. His eyes will be darker than wine, his teeth whiter than milk” (Genesis 49:8–12). Each part of Jacob’s prophecy for the tribe of Judah reveals something about the people of that tribe, their history, and the spiritual application we can draw from it. In verse 8, Jacob prophesies that Judah’s brothers would praise him. Judah’s name signifies praise and was given him by his mother, her heart being filled with praises to God for him (Genesis 29:35). The strength and power of the tribe is also foretold in verse 8. Verse 9 uses the imagery of both a lion and the lion’s cub to portray the tribe of Judah. Judah was comparable to a young lion for his strength, courage, and vitality and to a mature lion in that the line of Judah contained those of national prominence and kingship, including David and Solomon. The scepter not departing from Judah until “he comes to whom it belongs” is a Messianic prophecy. The name “Shiloh” appears in this verse in several translations, a word that refers to the Messiah. Commentators differ on the exact meaning of this somewhat obscure passage, but all agree that He who comes to obtain the obedience of the nations can be none other than Christ. The rest of the passage, verses 11–12, refers to the great abundance of riches that would belong to the tribe of Judah. So wealthy and blessed would they be that they would be able to tie a donkey to the choicest grapevine and allow him to eat his fill, an indication of the abundance that would belong to Judah. The second application of verses 11–12, and the one that pertains to Christians today, is the abundance of spiritual riches available to us in Christ, the great quantity of spiritual blessings flowing from the love of God, which come to us through Christ, which are comparable to wine and milk. The riches include His word and His statutes and Christ Himself, the Bread of Life. These may also be applied to Christ and to His human nature, which was like a garment dipped in blood through His sufferings and death. Isaiah 63:1–3 contains this same imagery. It can also refer to His church and His people whose garments are washed and made white in the blood of the Lamb (Revelation 7:13–14).GotQuestions.org Related Resources: Who was Judah in the Bible? | GotQuestions.org Who/what is the Lion of the tribe of Judah? | GotQuestions.org What does it mean that the scepter will not depart from Judah (Genesis 49:10)? | GotQuestions.org What can we learn from the tribe of Judah? | GotQuestions.org Who were the kings of Israel and Judah? | GotQuestions.org Judges 1:3 Then Judah said to Simeon his brother, "Come up with me into the territory allotted me, that we may fight against the Canaanites; and I in turn will go with you into the territory allotted you." So Simeon went with him. Simeon - Genesis 29:33; Joshua 19:1 I in turn will go with you Jdg 1:17; 2Sa 10:11 Judges 1 Resources - Multiple Sermons and Commentaries Note Simeon Within Judah Related Passages: Genesis 29:33 Then she (Leah) conceived again and bore a son and said, “Because the LORD has heard that I am unloved, He has therefore given me this son also.” So she named him Simeon. Genesis 35:23 the sons of Leah: Reuben, Jacob’s firstborn, then Simeon and Levi and Judah and Issachar and Zebulun; Joshua 19:1+ Then the second lot fell to Simeon, to the tribe of the sons of Simeon according to their families, and their inheritance was in the midst of the inheritance of the sons of Judah. Judges 1:17 Then Judah went with Simeon his brother, and they struck the Canaanites living in Zephath, and utterly destroyed it. So the name of the city was called Hormah. Then - Remember that "then" is worth observing as it usually marks progression in a narrative. Judah said to Simeon his brother: Since Leah (Who was Leah?) had given birth to Judah and Simeon, these tribes were blood brothers (Ge 35:23). Incidentally, Simeon actually had its inheritance within the tribe of Judah (Jos 19:1+). Come up with me into the territory allotted me, that we may fight against the Canaanites: Some would say this was in God's will for Judah but others suggest that this is not the specific direction that God gave Judah (if one relies solely on what the previous passage commands) and that it suggests a subtle erosion in their faith and trust in the total adequacy of God to fulfill what He had called Judah to do -- go up and fight the Canaanites.
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Spurgeon: Without Jehovah's help, the psalmist declares that he should have died outright, and gone into the silent land, where no more testimonies can be borne for the living God. Or he may mean that he would not have had a word to speak against his enemies, but would have been wrapped in speechless shame. Blessed be God, we are not left to that condition yet, for the Almighty Lord is still the helper of all those who look to him. Our inmost soul is bowed down when we see the victories of the Lord's enemies -- we cannot brook it, we cover our mouths in confusion; but He will yet arise and avenge His own cause, therefore have we hope. The word ('ezrah) signifieth not only help, but summum et plenum auxilium,("end and full support"), a helpfulness, or full help: the Hebrew hath a letter more than ordinary, to increase the significance - "there is the sufficiency of help." (Nathaniel Whiting) Judges 1:23 And the house of Joseph spied out Bethel (now the name of the city was formerly Luz). spied out: Jdg 18:2 Jos 2:1 7:2 Luz: Ge 28:19 35:6 48:3 Judges 1 Resources - Multiple Sermons and Commentaries And the house of Joseph spied out Bethel (now the name of the city was formerly Luz) - Luz (almond tree) is the name of the ancient name of a royal Canaanite city near the site of Bethel (Ge 28:19; 35:6), on the border of Benjamin (Jos 18:13) where Jacob had a prophetic vision. See more in note below on Luz. House of Joseph - Phrase used in Jos. 17:17; 18:5; Jdg. 1:22, 23, 35; 2 Sam. 19:20; 1 Ki. 11:28; Amos 5:6; Obad. 1:18; Zech. 10:6 Judges 1:24 And the spies saw a man coming out of the city, and they said to him, "Please show us the entrance to the city and we will treat you kindly." treat you kindly - Josh 2:12-14; 1Sa 30:15 Judges 1 Resources - Multiple Sermons and Commentaries COMPROMISE BEGINS And the spies saw a man coming out of the city, and they said to him, "Please show us the entrance to the city and we will treat you kindly (hesed/chesed/heced) - Is this what God had said to do? Is this another example of man adding to what God said He would do to Israel's enemies? (THIS IS A RHETORICAL QUESTION!) See Judges 1:25 to help answer. Treat you kindly is the Hebrew word hesed/chesed/heced which is a covenant word. The Hebrew reads literally, "we will deal with you fairly." In the idiom in this verse hesed normally refers to fair and/or benevolent treatment as a reward for good deeds rendered, usually as an act of allegiance as in this case. However in this context the promise was misguided (aka "disobedient to God"). In contrast, the Israelite spies made this same promise to Rahab in exchange for her aid (Joshua 2:12, 14+) and she allied herself with Israel from that day forward. In the present context, the spies solicited the help of the unnamed man of Bethel, who subsequently moved to a foreign land, built a city, and called it Luz (the earlier Canaanite name for Bethel). His actions were motivated purely by self-interest and Israel's conquest of the city made no significant impact on him. Canaanite Luz had not been totally conquered; it had merely been moved to another location (Jdg 1:26). The compromise with this foreigner foreshadowed a more serious form of compromise described in the following verses. Judges 1:25 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 free. struck - Jos 6:22-25 Judges 1 Resources - Multiple Sermons and Commentaries COMPROMISE WITH THE ENEMY 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 free - So they showed this man favor. But what had God said? Moses gave the clarion call emphasizing that… When the LORD your God shall deliver them (Dt 7:1) before you, and you shall defeat them, then (marks succession of events) you shall utterly destroy (charam; Lxx - "aphanismo aphanieis" = "disappearance, cause to disappear") them. You shall make no covenant with them and show no favor to them. (Dt 7:2+) Deuteronomy 20:13; 16-18+ “When the LORD your God gives it into your hand (GOD'S SOVEREIGNTY), you shall strike all the men in it with the edge of the sword (MAN'S RESPONSIBILITY).....16 “Only in the cities of these peoples that the LORD your God is giving you as an inheritance, you shall not leave alive anything that breathes. 17 “But (STRONG CONTRAST) you shall utterly destroy (charam; Lxx = "curse them with a curse" = utterly curse) them, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as the LORD your God has commanded you (THIS IS THE KEY - GOD COMMANDED - THEY MUST OBEY), 18 SO THAT (PURPOSE CLAUSE - PURPOSE FOR UTTER DESTRUCTION) they may not teach you to do according to all their detestable things which they have done for their gods (IDOLATRY), SO THAT (PURPOSE CLAUSE) you would sin against the LORD your God (NOTE THAT IDOLATRY VIRTUALLY ALWAY IS ASSOCIATED WITH IMMORALITY!). So here we see more compromise with the enemy! This represents direct disobedience and sin against God (missing the mark of His perfect will.) Verses like this have led many to question the goodness and kindness of the Living God. And indeed to focus solely on declarations such as Dt 7:2 without understanding God's other attributes, leads to a gross misrepresentation of His matchless, majestic character with is perfect in every way (Ps 34:8, 100:5, 106:1, 107:1, 118:1, 29, 135:3, 136:1, 145:9)! THOUGHT- Compromise = The expedient acceptance of standards that are lower than is desirable. An intermediate state between opposing alternatives. Beware of expediency in your Christian life beloved, as the sowing of this "seed" will virtually always reap "thorns and snares" in your side (spiritually speaking)! (Ga 6:7-8+, Ho 8:7) Doug McIntosh - Believers can make a similar mistake. We are to have no mercy on the sins that lie resident within us. We are persistently and without hesitation to drive them out of our lives, or they will become causes for spiritual stumbling. (See Holman Old Testament Commentary – Deuteronomy) Utterly destroy (02763)(charam) to destroy, to doom, to devote. This word is most commonly associated with the Israelites destroying the Canaanites upon their entry into the Promised Land (Deut. 7:2; Josh. 11:20). Surrendering something irrevocably to God = devoting to service of God, excluding it from use or abuse of man &/or putting it under a ban for utter destruction. [Dt 7:2, 20:17 - see note below] Usually haram meant a ban for utter destruction, compulsory dedication of thing impeding or resisting God's work which is considered to be accursed before God. Thus the basic idea = setting something aside strictly for God's use. Whatever was set aside was considered most holy by God & could not be sold or redeemed by any substitutionary measure. Once invoked it was absolutely compulsory. Walter Kaiser adds that "Herem (charam) is something devoted to God; however, it is not a voluntary but an involuntary dedication. It is now set apart to be banned from the earth and will totally come back to God. Thus a wall, as it were (cf. the king’s wives, or harem, who were walled off from others), isolates the anathematized person, place, or thing from anyone touching, using, or benefiting from it ever again. Compare Achan’s sin of taking the “devoted” items set apart for destruction in Josh 7:13." (EBC-Ex) (hif) devote to God, give a gift exclusively to God once given must be destroyed so there will be no human use made of it Lev 27:28 gift may apparently be voluntary or commanded by deity with the associative meaning of a gift given for destruction All such designated objects were to be given to the priests for the support of the religious ceremonies (Nu 18:14; Josh. 6:19; Eze 44:29). (hof) be devoted Ex 22:19; Lv 27:29; Ezra 10:8 to be doomed; to be exterminated. Herem/charam means ban, devote (esp. religiously, objects hostile to the theocracy; this involved generally their destruction; when a city was `devoted' the inhabitants were put to death, the spoil being destroyed -- most often of devoting to destruction cities of Canaanites and other neighbours of Israel, exterminating inhabitants, and destroying or appropriating their possessions (see note below): Canaanite cities were treated like contraband Nu 21:2,3; Dt 7:2-6;13:12-15; 20:17,18; Jos 6:21; 8:26;10:28;11:11 The lure toward idolatry was removed by devastating the sources. Jdg 1:17 "utterly destroyed" If people were included (Lev 27:28, 29; 1Sa15:3), they were executed. The root, qadhash (06942), is a setting apart of non-offensive objects from ordinary use in surrender to God. root hrm used only in causative stems; 48x Hiphil, 3x Hophal. related to an Arabic root meaning "prohibit, especially to ordinary use." The word "harem," meaning the special quarters for Muslim wives, comes from it. related also to an Ethiopic root = "to forbid, prohibit, lay under a curse." The idea of devoting an object for service to God Lv 27:28 Whatever is devoted to the Lord, whether man, animal, or property, is considered most holy by God and is therefore not to be sold or redeemed by substituting something else. All such objects are to be given to the priests for the support of the religious ceremonies ( Nu 8:14+ Eze 44:29) The gold, silver, bronze, and iron from Jericho, for instance, were so designated (Jos 6:19+, qodesh layhwh), Usually haram means a ban for utter destruction, compulsory dedication of thing impeding or resisting God's work which is considered to be accursed before God. The idea first appears in Nu 21:2-3+, where the Israelites vowed that, if God would enable them to defeat a southern Canaanite king, they would "utterly destroy" (i.e. consider as devoted and accordingly utterly destroy) his cities. This word is used regarding almost all the cities which Joshua's troops destroyed [e.g. Jericho, Joshua 6:21; Ai, Joshua 8:26; Makkedah, Joshua 10:28; Hazor, Joshua 11:11] thus indicating the rationale for their destruction. In Dt 7:2-6, the command for this manner of destruction is given, with the explanation following that, otherwise, these cities would lure the Israelites away from the Lord (cf Dt 20:17,18). Any Israelite city that harbored idolaters was to be "utterly destroyed" (Dt 13:12-15; cf. Ex 22:19). A man who was the object devoted to God came under the same ban. Lev 27:28-29 states that he was to be put to death. He could hardly be assigned to ceremonial service, for this was the work of Levites. To make this regulation agree with the sixth commandment (Ex 20:13; cf Ex 21:20), however, the thought must be that the persons so devoted were captives in wars such as those of Jericho or others under the ban, e.g. the Amalekites (1 Sa 15:3). Because the root qadash "to be holy," also carries the thought of setting apart from ordinary use in surrender to God (especially in the Piel), we must distinguish objects set apart because "devoted," from those set apart because "holy." In a text discussed above, Lev 27:28-29, the two were brought together in that the devoted object was considered most holy by God. This suggests that the two were closely related, and this was true in respect to objects devoted for ceremonial service. But in respect to the objects to be destroyed, they were considered to be offensive to God and injurious to his work. Objects to be set apart because holy were pleasing to him and useful. A few times the root is used in respect to foreign nations "utterly destroying" a city or country (cf. 2 Ki 19:11; 2 Ch 20:23). Light on this may come from the Mesha inscription. On line 17 King Mesha (cf 2 Ki 3:4) uses the word as he explains that he slaughtered all the inhabitants of Nebo because he made the city a "devoted" city to his god Chemosh. Charam - 51x in 47v - annihilate(1), covet(1), destroy them utterly(1), destroy utterly(1), destroyed them utterly(1), destroying(1), destroying them completely(2), destruction(2), devote(2), forfeited(1), set apart(1), sets apart(1), utterly destroy(11), utterly destroyed(22), utterly destroying(3).Ex. 22:20; Lev. 27:28; Lev. 27:29; Num. 21:2; Num. 21:3; Deut. 2:34; Deut. 3:6; Deut. 7:2; Deut. 13:15; Deut. 20:17; Jos. 2:10; Jos. 6:18; Jos. 6:21; Jos. 8:26; Jos. 10:1; Jos. 10:28; Jos. 10:35; Jos. 10:37; Jos. 10:39; Jos. 10:40; Jos. 11:11; Jos. 11:12; Jos. 11:20; Jos. 11:21; Jdg. 1:17; Jdg. 21:11; 1 Sam. 15:3; 1 Sam. 15:8; 1 Sam. 15:9; 1 Sam. 15:15; 1 Sam. 15:18; 1 Sam. 15:20; 1 Ki. 9:21; 2 Ki. 19:11; 1 Chr. 4:41; 2 Chr. 20:23; 2 Chr. 32:14; Ezr. 10:8; Isa. 11:15; Isa. 34:2; Isa. 37:11; Jer. 25:9; Jer. 50:21; Jer. 50:26; Jer. 51:3; Dan. 11:44; Mic. 4:13 The first use sets the standard - Exodus 22:20+ “He who sacrifices to any god, other than to the LORD alone, shall be utterly destroyed. Gilbrant on charam - Chāram means "to devote to the ban" or "to dedicate." It has cognates in Phoenician, Moabite, Akkadian, Old South Arabian, Arabic, Ethiopic, Middle Hebrew and a number of later Aramaic dialects. Its basic meaning involves taking things or people out of ordinary use and devoting them irrevocably to God. The word is related to "harem," whose root means "to prohibit especially from ordinary use" (TWOT 1:328), and which refers to the living space of royal Muslim wives and other women. Whatever was put under the ban was either to be devoted to the Lord's service permanently or destroyed. Although chāram occurs mostly in the Hiphil stem, it also occurs once in the Qal and three times in the Hophal. The verb is often used of completely destroying a conquered town's people and wealth in dedication to the Lord. On their journey to Moab during their traveling in the wilderness, Israel encountered the hostile king of Arad. The people of Israel called out to God, vowing to totally destroy the town of Hormah if the Lord would help them to be victorious (Num. 21:2). Before Israel entered the Promised Land, Moses reviewed the history of Israel's conquest of Canaan. They had completely destroyed such kings and their territories as Sihon, the king of Heshbon and Og, the king of Bashan (Deut. 3:6). The policy of completely destroying the nations which Israel would drive out of Canaan is stated in Deut. 7:1-6. The Israelites were to kill all the people of the cities without making a treaty with them. They were not to intermarry with the native peoples. Furthermore, they were to destroy the pagan altars and idols so that they would not be tempted to follow the gods of the Canaanites. Not everything put under the ban was to be destroyed. Sometimes people or objects were to be dedicated irrevocably to the service of the Lord. Animals, family land, people and tithe were not always to be destroyed, neither could they be redeemed (Lev. 27:28f). What was devoted to the Lord, but not destroyed, belonged to the priests and Levites (Nu 18:14). In some passages, the Lord is pictured as the agent of destruction. For example, the Lord said through Jeremiah, "Behold, I will send and take all the families of the north... and Nebuchadrezzar... and will bring them against this land... and will utterly destroy them" (Jer. 25:9). In some cases, Israelites were put under the ban. The Law commanded that anyone who worshiped foreign gods was to be destroyed (Ex. 22:20). This law applied even to entire cities (Deut. 20:12-18). The people of Jabesh-Gilead were put to the sword after failing to assemble before the Lord at Mizpah (Jdg. 21:11). Sometimes chāram is used of the actions of foreign kings. Sennacherib reminded Hezekiah that the Assyrian army had completely destroyed many countries, and he threatened that the same fate would befall Judah (2 Ki. 19:11). Daniel prophesied of a king who would destroy many people in a rage (Dan. 11:44). Further, this concept is found in the Mesha Stele. The inscription of the Moabite king Mesha proclaims how he reclaimed land lost in battle to Israel. In the course of his victory, Israelite towns were put under the ban to Chemosh, the national god of Moab. In one verse, chāram takes on a meaning completely separate from the idea of the ban. In the verb's only occurrence in the Qal stem, it means "destroyed" or "mutilated." The Lord commanded that people who had deformations were not allowed to come before Him as a priest—even those who had a "destroyed" or "mutilated" nose (Lev. 21:18). (Complete Biblical Library) Curse - Charles Feinberg - In its specific usage the curse was an act of dedicating or devoting to God. Things or persons thus devoted could not be used for private purposes (Lev. 27:28). In time of war a city was devoted to the Lord. This included the slaying of men and animals (Dt. 20:12-14; Josh 6:26); the redeeming of children and virgins (Dt. 21:11-12); the burning of combustibles (Dt. 7:25); the placing of metals in the temple (Josh 6:24); and the imposition of the ban on those who violated these provisions (Josh. 6:18). How literally the last named ban was carried out may be seen from the tragic history of Achan and his family, and the experience of Hiel the Bethelite (Josh 7:1ff. and 1Ki 16:34). The Canaanites as a nation were set apart for this kind of destruction (Josh. 2:10; 6:17). (See Wycliffe Dictionary of Theology) QUESTION - Why did God command the extermination / genocide of the Canaanites, women and children included? ANSWER - In 1 Samuel 15:2-3, God commanded Saul and the Israelites, “This is what the LORD Almighty says: 'I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt. Now go, attack the Amalekites and totally destroy everything that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.'" God ordered similar things when the Israelites were invading the promised land (Deuteronomy 2:34; 3:6; 20:16-18). Why would God have the Israelites exterminate an entire group of people, women and children included? This is a difficult issue. We do not fully understand why God would command such a thing, but we trust God that He is just – and we recognize that we are incapable of fully understanding a sovereign, infinite, and eternal God. As we look at difficult issues such as this one, we must remember that God’s ways are higher than our ways and His thoughts are higher than our thoughts (Isaiah 55:9; Romans 11:33-36). We have to be willing to trust God and have faith in Him even when we do not understand His ways. Unlike us, God knows the future. God knew what the results would be if Israel did not completely eradicate the Amalekites. If Israel did not carry out God’s orders, the Amalekites would come back to trouble the Israelites in the future. Saul claimed to have killed everyone but the Amalekite king Agag (1 Samuel 15:20). Obviously, Saul was lying—just a couple of decades later, there were enough Amalekites to take David and his men’s families captive (1 Samuel 30:1-2). After David and his men attacked the Amalekites and rescued their families, 400 Amalekites escaped. If Saul had fulfilled what God had commanded him, this never would have occurred. Several hundred years later, a descendant of Agag, Haman, tried to have the entire Jewish people exterminated (see the book of Esther). So, Saul’s incomplete obedience almost resulted in Israel’s destruction. God knew this would occur, so He ordered the extermination of the Amalekites ahead of time. In regard to the Canaanites, God commanded, “In the cities of the nations the LORD your God is giving you as an inheritance, do not leave alive anything that breathes. Completely destroy them — the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites — as the LORD your God has commanded you. Otherwise, they will teach you to follow all the detestable things they do in worshiping their gods, and you will sin against the LORD your God” (Deuteronomy 20:16-18). The Israelites failed in this mission as well, and exactly what God said would happen occurred (Judges 2:1-3; 1 Kings 11:5; 14:24; 2 Kings 16:3-4). God did not order the extermination of these people to be cruel, but to prevent even greater evil from occurring in the future. Probably the most difficult part of these commands from God is that God ordered the death of children and infants as well. Why would God order the death of innocent children? (1) Children are not innocent (Psalm 51:5; 58:3). (2) These children would have likely grown up as adherents to the evil religions and practices of their parents. (3) These children would naturally have grown up resentful of the Israelites and later sought to avenge the “unjust” treatment of their parents. Again, this answer does not completely deal with all the issues. Our focus should be on trusting God even when we do not understand His ways. We also must remember that God looks at things from an eternal perspective and that His ways are higher than our ways. God is just, righteous, holy, loving, merciful, and gracious. How His attributes work together can be a mystery to us – but that does not mean that He is not who the Bible proclaims Him to be.GotQuestions.org Related Resources: All from Gotquestions.org Does God killing people make Him a murderer? Why did God command the Israelites to completely destroy the Midianites in Numbers 31:17? Why did God condone such terrible violence in the Old Testament? What happened during the conquest of Canaan? Doug McIntosh has an excellent discussion of this difficult topic of God's command to completely destroy the inhabitants: As Israel entered the land of promise, they were told, "When the Lord your God has delivered them over to you and you have defeated them, then you must destroy them totally. Make no treaty with them, and show them no mercy" (Deut. 7:2). Few statements of Scripture have received harsher criticism than this one. It seems to conflict with repeated biblical commands to show mercy to others (see Zech. 7:9; Mic. 6:8; Mt. 23:23). What are we to make of this divinely announced policy of extermination? In part, the policy represents God's own justice at work through Israel's weapons of war. God waited until this period of time to bring Israel into the land, at the moment Canaanite culture was at its most depraved (cp. Ge 15:16). The Canaanites needed to be judged, and Israel was God's instrument of judgment. However, it should also be noted that extermination does not represent the standard policy that God commanded Israel to pursue. When describing Israel's behavior toward the inhabitants of Canaan, the normal imperative was not exterminate but drive out: "When you cross the Jordan into Canaan, drive out all the inhabitants of the land before you. Destroy all their carved images and their cast idols, and demolish all their high places" (Nu 33:51-52). Calls to expel or drive out far outnumber commands to kill the Canaanites. The two commands are actually compatible when seen from God's perspective. He had two primary purposes in bringing Israel into Canaan. First, he wanted to give the land to Israel and fulfill his promises to the patriarchs. Second, he desired to provide Israel a homeland that was free of the temptations to moral depravity that were part of Canaanite religion. As a result, the culture had to be destroyed—an action as easily accomplished by expulsion as by extermination. Israel's slow approach over a period of forty years was closely observed by the native peoples (cp. Josh. 2:9-11). Many of them must have left voluntarily as Israel drew near, particularly after the dramatic and early victory at Jericho. Those who held out and remained behind the walls of Canaanite cities would have been the people who had the most to lose by leaving: the civic and religious leaders most committed to the blasphemous and degraded Canaanite cult. God knew that if they survived they would prove enthusiastic evangelists for the twisted cult—and so they did. Israel's greatest danger would come after the fighting was over, when they saw the survivors of the battles they fought. Their natural inclination would have been to bring those devotees to paganism into their own homes and to adopt their guests' immoral and destructive religious practices. Their most profound danger, in effect, came in showing mercy toward those who posed a lethal danger to them. Regrettably, that danger became a reality. Because Israel refused to exterminate that hard core of survivors, God's people became infected with idolatry so deeply that they themselves eventually had to be driven from the land. Israel exhibited an incomplete dedication to an important task. They thought so little of God's commands and their own spiritual lives that they permitted small pockets of wickedness to infect their nation. (ED: THOUGHT) Believers can make a similar mistake. We are to have no mercy on the sins that lie resident within us. We are persistently and without hesitation to drive them out of our lives, or they will become causes for spiritual stumbling. (See Holman Old Testament Commentary – Deuteronomy) James Coakley on utterly destroy them - God’s call to exterminate all the people groups currently occupying the land has been thought of as unloving and severe. Several factors may help explain the reasons such a command was given. . First, all people are sinners and are under God’s judgment. Only by God’s mercy are any people groups allowed to live. Second, the context (Dt 7:10) implies that these nations hated the Lord, so they were not neutral toward the God of Israel. Third, Ge 15:13 states that God had been patient with these nations for hundreds of years and had delayed their punishment until this exact point in history. God was giving the Canaanites as much time as was needed to become as wildly corrupt as possible. God’s command to annihilate them is tied to this circumstance alone and should not be used as justification for any genocide. (ED COMMENT - The patience of the Lord reminds me of the days of Noah - In Genesis 6:3 God gave man 120 years before the judgment of the flood would fall. cf 1 Peter 3:20+ and 2 Pe 3:15+ speaking of the delay in the return of the Lord thus providing an opportunity for men to repent. God provided righteous, tormented Lot as a witness and warning to Sodom before He destroyed them - 2 Pe 2:7-9+) Fourth, if Israel let these nations live in their land, their pagan practices would be propagated and emulated by the people of God (Dt 20:17–18). Fifth, the command to exterminate the Canaanite nations is mitigated somewhat by God’s allowing individual non-Jewish women like Rahab and Ruth to enter into the messianic line. God always had a plan that included the nations (Ge 12:2–3), but He promised Israel they would occupy this land as gift from Him. Israel was actually to offer peace with any nation outside her borders (Dt 20:10–18), but to exterminate any pagan nation within its borders. Even though not specifically mentioned here, extending annihilation to Canaanite children is an affront to modern sensibilities. The totality of this destruction is connected in this text (Dt 7:3) to the prohibition of assimilation to other nations. If these children were allowed to live they would become a snare for Israel. The killing of all Canaanites, including the children, served as a preventative measure against assimilating with the Canaanite way of life and as a stark reminder that Israel was to be set apart exclusively for God. (See The Moody Bible Commentary ) Judges 1:26 And the man went into the land of the Hittites and built a city and named it Luz which is its name to this day. the land - 2Ki 7:6; 2Chr 1:17 Judges 1 Resources - Multiple Sermons and Commentaries And the man went into the land of the Hittites: Hittites (note) Was this a city that was "friendly" towards Israel in subsequent years? Scripture is silent but think about this question in the context of Judges. Hittites - In later times the "land of the Hittites" (Josh 1:4+; Jdg 1:26) was in Syria and near the Euphrates; though Uriah (2Sa 11) lived in Jerusalem, and Ahimelech (1Sa 26:6) followed David. In the time of Solomon (1Ki 10:29), the "kings of the Hittites" are mentioned with the "kings of Syria," and were still powerful a century later (2Ki 7:6). Solomon himself married Hittite wives (1Ki 11:1), and a few Hittites seem still to have been left in the South (2Chr 8:7), even in his time, if not after the captivity (Ezra 9:1; Neh 9:8). And built a city and named it Luz which is its name to this day: Luz The man who had been freed from Bethel (house of God) named the new city NOT Bethel but its old name Luz. Luz: a town of Canaanites about 20 km north of Jerusalem later named Bethel by the Israelites a town established in the land of the Hittites by a refugee from old Luz - separation; departure; an almond Hebrew Strongs 03870: Luz = "almond tree" 1) the early name of Bethel and probably the name of the town in close proximity to the actual location of the altar and pillar of Jacob 2) the name of a town in the land of the Hittites; site unknown. Luz (looz) probably from 3869 (as growing there); Luz, the name of two places in Palestine:-Luz. Luz [EBD] a nut-bearing tree, the almond. (1.) The ancient name of a royal Canaanitish city near the site of Bethel (Gen. 28:19; 35:6), on the border of Benjamin (Josh. 18:13). Here Jacob halted, and had a prophetic vision. (See BETHEL.) (2.) A place in the land of the Hittites, founded (Judg. 1:26) by "a man who came forth out of the city of Luz." It is identified with Luweiziyeh, 4 miles north-west of Banias. Luz [NAVE] Gen. 28:19; 35:6; 48:3; Josh. 16:2; 18:13; Jdg. 1:23, 26 LUZ [Smith's Bible Dictionary] (almond tree). It seems impossible to discover with precision whether Luz and Bethel represent one and the same town--the former the Canannite, the latter the Hebrew, name--or whether they were distinct places, though in close proximity. The most probable conclusion is that the two places were, during the times preceding the conquest, distinct, Luz being the city and Bethel the pillar and altar of Jacob that after the destruction of Luz by the tribe of Ephraim the town of Bethel arose. When the original Luz was destroyed, through the treachery of one of its inhabitants, the man who had introduced the Israelites into the town went into the "land of the Hittites" and built a city which he named after the former one. (Judges 1:28) Its situation, as well as that of the land of the Hittites," has never been discovered, and is one of the favorable puzzles of Scripture geographers. LUZ [ISBE] LUZ - (luz):The Hebrew word means "almond tree" or "almond wood" (OHL, under the word). It may also mean "bone," particularly a bone of the spine, and might be applied to a rocky height supposed to resemble a backbone (Lagarde, Uebersicht., 157 f). Winckler explains it by Aramaic laudh, "asylum," which might be suitably applied to a sanctuary (Geschichte Israels). Cheyne (EB, under the word) would derive it by corruption from chalutsah, "strong (city)." (1) This was the ancient name of Bethel (Gen 28:19; Jdg 1:23; compare Gen 35:6; 48:3; Josh 16:2; 18:13). It has been thought that Josh 16:2 contradicts this, and that the two places were distinct. Referring to Gen 28:19, we find that the name Bethel was given to "the place," ha-maqom, i.e. "the sanctuary," probably "the place" (28:11, Hebrew) associated with the sacrifice of Abraham (12:8), which lay to the East of Bethel. The name of the city as distinguished from "the place" was Luz. As the fame of the sanctuary grew, we may suppose, its name overshadowed, and finally superseded, that of the neighboring town. The memory of the ancient nomenclature persisting among the people sufficiently explains the allusions in the passages cited. (2) A Bethelite, the man who betrayed the city into the hands of the children of Joseph, went into the land of the Hittites, and there founded a city which he called Luz, after the ancient name of his native place (Jdg 1:26). No satisfactory identification has been suggested. W. Ewing Judges 1:27 But Manasseh did not take possession 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; so the Canaanites persisted in living in that land. Manasseh did not take possession Jos 17:11-13 Taanach - Judges 5:19 Canaanites - Ex 23:31,32, 33, Dt 7:2, Ps 106:34,35 Judges 1 Resources - Multiple Sermons and Commentaries Related Passages: Joshua 17:11-13+ In Issachar and in Asher, Manasseh had Beth-shean and its towns and Ibleam and its towns, and the inhabitants of Dor and its towns, and the inhabitants of En-dor and its towns, and the inhabitants of Taanach and its towns, and the inhabitants of Megiddo and its towns, the third is Napheth. 12 But the sons of Manasseh could not take possession of these cities, because the Canaanites persisted in living in that land. 13 It came about when the sons of Israel became strong, they put the Canaanites to forced labor, but they did not drive them out completely (Yarash). Joshua 17:14-18+ Then the sons of Joseph spoke to Joshua, saying, “Why have you given me only one lot and one portion for an inheritance, since I am a numerous people whom the LORD has thus far blessed?” 15 Joshua said to them, “If you are a numerous people, go up to the forest and clear a place for yourself there in the land of the Perizzites and of the Rephaim, since the hill country of Ephraim is too narrow for you.” 16 The sons of Joseph said, “The hill country is not enough for us, and all the Canaanites who live in the valley land have chariots of iron, both those who are in Beth-shean and its towns and those who are in the valley of Jezreel.” 17 Joshua spoke to the house of Joseph, to Ephraim and Manasseh, saying, “You are a numerous people and have great power; you shall not have one lot only, 18 but the hill country shall be yours. For though it is a forest, you shall clear it, and to its farthest borders it shall be yours; for you shall drive out the Canaanites, even though they have chariots of iron and though they are strong.” COMMENT - Read Joshua 17:18 again! The tribes of Joseph had either forgotten or did not believe the Lord's word in Joshua or the word through Moses in Dt. 7:17-22 and Dt 20:1. Their words contrast sharply with those of Caleb (Josh 14:6-12). But Manasseh did not take possession - The key word in this last section is Yarash which means basically means to take something from someone else and possess it for yourself and thus to occupy, take possession of, or inherit, by driving out previous tenants, and possessing in their place. Manasseh is actually the "half tribe of Manasseh" located on the Western side of the Jordan River. The tribe of Joseph was composed of Ephraim and Manasseh, and Manasseh was divided into two half tribes, one on the Eastern side of the Jordan (this territory included Bashan and was N of Gad (their territory often referred to as "Gilead"), in turn N of Reuben. The other half tribe of Manasseh was on the Western side of the Jordan and included Shechem, Beth-Shan, Megiddo. of Beth-shean and its villages: Beth Shan See most likely why they did not take possession and also note Joshua's charge to them in [Jos 17:15-18] Note esp that Joshua says they have "great power"! (Jos 17:17) Now compare what God said to Israel in {Dt 20:1-4, esp Dt 20:3,4!}. THOUGHT- Where are God's "priests" today (cp 1Pe 2:5-note, 1Pe 2:9-note, Rev 1:6-note; Rev 5:10-note) who are crying out to God's people "Do not be fainthearted. Do not be afraid, or panic, or tremble before (your enemies)… God is the One Who goes with you, to fight for you against your enemies, to save you."? Remember [1Sa 17:47, 2Co 10:3, 4, 5-note, Ep 6:10-note, Ep 6:11-note, Ep 6:12-note]. Note that Beth-Shean was located at a critical geographic juncture just south of the Sea of Galilee, serving as the most important fortress guarding any Jordan River crossing. It was also at the East end of the Jezreel Valley (Valley of Megiddo) and thus on a road that carried heavy traffic from Egypt and the Mediterranean Sea to Damascus. Egyptian troops were stationed there well into the twelfth century. When Saul was defeated the Philistines (they controlled Beth-shan at that time) took his decapitated body and ignominiously hung it on the wall at Beth-Shan (note absence of "e" in "shean" but still same city - 1Sa 31:10). God had warned that if they did not completely destroy their enemies, that these enemies would be as thorns in their side (Nu 33:55, Jos 23:13, Jud 2:3, Pr 22:5)! With the disgrace and humiliation of their first king, Saul, Israel had tragically reaped what they had sown! Do not be deceived. God is not mocked. Let him who has ears hear what the Spirit is saying. (Galatians 6:7,8). Archaeologists have found many cult objects at Beth-shean suggesting it was a center of snake worship! or Taanach and its villages, Note that each place the NASB translates "villages" the Hebrew is "BATH" which is also translated "daughters". When used with a town it can mean have reference to satellite villages (as if they are "daughters"). But what is very interesting is that the LXX translates "bath" using "thugater" the Greek word for daughter… one wonders if there is a play on words here? (cp Dt 7:3, 4). Also Greek has a specific word ("kome") which means "village" and that could have been used. Keep in mind I am just speculating so be a Berean. Taanach was 5 mi SE of Megiddo, and the two cities frequently are mentioned together (cf. Jdg 5:19). or the inhabitants of Dor and its villages, : Dor - Canaanite town on the Mediterranean coast S of Mt Carmel and about 8 mi N of Caesarea. Captured by Joshua (Jos 11:2; 12:7,23; 1Chr 7:29) and assigned to Manasseh (Jos 17:11).Its people were tributary to King Solomon (1Ki 4:11). or the inhabitants of Ibleam and its villages,: The ruins of Ibleam are identified with a site about 12 miles SE of Megiddo, at the southern end of the Jezreel Valley near Dothan or the inhabitants of Megiddo and its villages; The cities formed an E to W line of Canaanite fortifications along the plain of Esdraelon. The king of Megiddo is included among the 31 kings conquered by Joshua (Jos 12:21).In the days of Deborah and Barak, the Canaanite military strength under Jabin, king of Hazor, was gathered in the vicinity of Megiddo, and the battle of Taanach, “near the waters of Megiddo” (Jdg 5:19-note), was celebrated in their famous song. Megiddo, located on the main route from Egypt to the north (the "way of the sea"), controlled the pass at the entrance to the Jezreel Valley. It too remained under Egyptian domination till about 1150 B.C. The valiant but foolish King Josiah tried to intercept Pharaoh Necho at Megiddo in 609bc Necho was on his way to assist the Assyrians and, hopefully, prevent their imminent collapse. Josiah reckoned that Judah would be safer once the Assyrian power was finally crushed, but he was killed in the first encounter in the plain before the city (2Ki 23:29, 30; 2Chr 35:22, 23, 24). Sso the Canaanites persisted in living in that land - Persisted (ya'al) means to make a volitional decision to commence a given activity and clearly indicates the function of one's mind to initiate. It also conveys the nuance of determination and resolve. This "persistence" of the "cancer cells" would cost Israel dearly. The other tribes did not follow Judah’s example. They hesitated to attack the Canaanites in their territory. The Canaanites were more determined to stay than Israel was to obey God and drive them out! This hesitation to obey God led to direct disobedience. When Israel did become strong, rather than attack the Canaanites they simply enslaved them. Any failure to obey is a step toward direct disobedience. - Lawrence Richards - 365 Day Devotional Commentary THOUGHT - Is our fallen flesh more determined to stay (in control) then we are determined to drive it out (or more accurately to "subdue" it or kill it)? We cannot "drive it out" (so to speak - it will always be in our mortal bodies, but we do not have to let it "reign"! See Ro 6:12-14+). The only way believers can subdue the fallen flesh and keep it from reigning in our mortal bodies is by killing it as enabled by the Spirit (Ro 8:13+). There is absolutely no other way to mortify our fallen flesh except by relying on God's supernatural power! How are you doing with the "Canaanites" still resident in your "land" (your mortal body)? Judges 1:27, Judges 2 Today in the Word Those who have interacted with children know that their reckless behavior can sometimes bring about pain. We warn them, but they do not listen, and sooner or later someone gets hurt. No good parent, however, would refuse to comfort a hurting child simply because it was “their fault.” Today we see that God’s care for us is no different, and how His love should move us toward repentance. Judges 1:27–36 presents the incomplete conquest of the land. God wanted the occupying nations driven out to protect His people, knowing that they would easily slip back into idolatry if surrounded by them. God had pledged to go before them in conquest, so the fault lay with the Israelites. They were warned (Jdg 2:2), but they disobeyed (Jdg 2:12–14). In turn, they suffered occupation and oppression from their enemies. God acted as He promised He would, and this is no surprise. God’s reaction to their suffering may surprise us, however. Out of nowhere He “raised up judges” (Jdg 2:16) who delivered them from their enemies. There is no indication that God acted because of any movement back toward God in the text that “earned” them this deliverance. Even in spite of this unexpected gift, the Israelites again “prostituted themselves to other gods” (Jdg 2:17). But God did not leave His people. In Jdg 2:18 we see the reason for God’s deliverance. He cannot stand to sit by for long and have His people suffer. Again, we should not assume that Jdg 2:28 describes Israel’s repentance, as none of the traditional Hebrew words for “repent” are used here. Simply put, God pities us. One might almost say He looks for excuses to shower us with blessings. True repentance would obviously be best. But crying out, “Daddy, I’m hurt, please help me,” does move the heart of God. Apply the Word God will hand us over to the consequences of our own behavior. But such disasters are never what God truly wants for us. If you suffer and are not at the place of repentance, tell God of your suffering. It is a fine beginning. But while we can begin with crying out in pain, we cannot stop there. Without true repentance, the Israelites fell back into destructive habits (Jdg 2:19). God hears us in our suffering—how much more will He hear our cry, “God, have mercy on me, a sinner!” (Luke 18:13). How persistent evil habits are! They have dwelt in our lives so long that they dislike being dislodged. Why should they quit their dwelling-place and go out into the void? Sometimes, at the beginning of our Christian life, we make a feeble effort against them, and hope to cast them out; but they stubbornly resist. Whenever a remonstrance is addressed to us, we are apt to reply, “Do not find fault; we couldn’t help it. These Canaanites are self-willed and persistent, they would dwell in the land.” But the one point that Israel should have borne in mind was that they had no right there. The land was not theirs, it had become Israel’s. And, moreover, God was prepared to drive them out; so that his people would have no fighting to do, but only to chase a flying foe. One man was to chase a thousand (Joshua 23:10). So these evil habits have no right to persist in the believers life. The whole soil of his heart has been made over to the Son of God, and there should be no part left to weeds. “Sin shall not have dominion over you,” said the Apostle (Ro 6:14KJV+). Nor is this all. The Holy Spirit is prepared to lust (set its desire - epithumeo in present tense) against the flesh, that we may not fulfil it in the lusts thereof, or do the things we otherwise would (Gal 5:16-17+). The hasty temper (ED: THIS "ROVING EYE") may be natural to you: but seeing that your position is Christ is supernatural, this Canaanite must be conquered. There is a complete deliverance possible to all who will open their hearts to the might of the Spirit of God (Zech 4:6). Talk no more of these Canaanites who would stay in the land; but say of the blessed Spirit, “He is well able to drive them out.” But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts. (Ro 13:14+) Judges 1:28 And it came about when Israel became strong, that they put the Canaanites to forced labor, but they did not drive them out completely. Judges 1 Resources - Multiple Sermons and Commentaries Related Passage: Deuteronomy 10:12-13 - “Now, Israel, what does the LORD your God require from you, but to fear the LORD your God, to walk in all His ways and love Him, and to serve the LORD your God with all your heart and with all your soul, 13 and to keep the LORD’S commandments and His statutes which I am commanding you today for your good? And it came about when Israel became strong, that they put the Canaanites to forced labor:This is a sad verse. Israel did increase in strength but then they misused God's blessing! This can happen to believers also beloved! The LXX translates forced labor with Greek word phoros = tribute paid to a foreign ruler whether levied on houses, lands, or persons (Lu 20.22). Incompleteness of the destruction of the Canaanites was the basic problem. And at the core of that problem was the problem of Israel's heart. The failed to heed the warnings of Moses (see the related passage above, one that could only be fulfilled by a circumcised heart Dt 10:16). Forced labor - 5x - Judg 1:28 Judg 1:30 Judg 1:33 Judg 1:34 Judg 1:35 Why "forced labor"? The obvious reason is to maximize income! Make money using other people! Why not, as this is an easy way to increase wealth! Moses earlier had instructed the nation to use the residents of peaceful cities near Canaan as FORCED LABORERS, but the peoples of Canaan were to be totally destroyed (Dt 20:11-17). Instead of expelling these enclaves which Israel was perfectly able to do she put them to forced labor, in violation of Jehovah’s commands. The picture Judges 1 demonstrates that Israel was largely in control of Canaan, clearly successful and yet disobedient. Pragmatic success and spiritual failure — a sad combination. Believers of every age much take heed for it is possible for the believer to demonstrate the marks of success and yet be a failure in the eyes of God. Christian success (whether in secular business or in an ostensibly "successful" church) does not necessarily equate with pleasing God. Ralph Davis comments that Judges 1 underscores the importance of faithfulness in the "small" things writing that…What seemed so reasonable proved lethal. Living with Canaanites led to worshiping with Canaanites. Tolerate Baal’s people and sooner or later you bow at Baal’s altar. But it seemed like a rather small matter at the time. After all, Sinai didn’t smoke when Israel “did not dispossess” the Canaanites. “Faithful in little” (cf. Luke 16:10) hardly describes our idea of a glamorous career, but nothing else much matters in the kingdom of God. Let each man examine himself. (Ralph Davis, D. Focus on the Bible: Judges ) But they did not drive them out completely: Compare Judges 1:30,33,35. This but is a tragic term of contrast. The could have and they should have but they would not drive them out completely. Seven times we read that they did not drive them out completely. (Jdg 1:27, 28, 29, 30, 31, 32, 33). It is interesting to note that Jos 10:40 reports that Joshua had "utterly destroyed all that breathed, as the LORD God of Israel commanded (Jos 11:14,15+). In the early part of his conquests, Joshua evidently swept rapidly through the southern cities, destroying everyone he encountered. Presumably there were many who escaped by hiding in the hills or elsewhere. Furthermore, the conquest of northern and western regions was never completed. So the an evil seed in the form of remnants of the various Canaanite nations obviously remained and either retained or regained enough strength to cause great problems to Israel during the period of the judges. THOUGHT - Isn't this the nature of sin not totally vanquished? Sin is deceitful (Heb 3:13+). It ever seeks by subterfuge or overt conquest to take over the control center of our heart (Ro 6:12,13+). Thus vigilance against and merciless destruction of the sin in our hearts (Mt 5:29-30+) is mandatory for the one who desires to walk uprightly with the Lord. A lesson for today - The most miserable people in the world are believers who will not commit themselves to the Lord Jesus. They do not have the best of both worlds but the worst. That was true in the time of Judges, and it is true today. If as Christians we try to walk the tightrope of compromise and partial obedience, we will not know spiritual victory and God's blessing and power in our lives! We will know the bitterness of defeat and frustration in our Christian lives. Tolerance and suicide are congenial bedfellows. -- D R Davis Davis writes that "The motivation for driving out Canaanites was not pragmatic but spiritual. Yahweh had warned through Moses: “Do not let those people live in your country; if you do, they will make you sin against me. If you worship their gods, it will be a fatal trap for you” (Ex 23:33TEV). Remaining Canaanites would not be so much a military threat as a spiritual cancer (see Ex 23:23-33; Ex 34:11-16; Dt 7:1-5). That’s why Israel was to eliminate the Canaanites and other “–ites.” That’s why Israel was to wreck and demolish all their worship centers (every Saint–Baal–on–the–Hill Shrine and Our Lady of Harvest Chapel). To be sure, Yahweh would make them able to do this in a somewhat gradual manner (Ex 23:29, 30). But it was to be done. If Canaan’s native populations are tolerated, it will lead Israel willy–nilly to intermarriage with them — and you can kiss covenant faith good–bye (Ex 34:15,16; Dt. 7:3, 4). Grandkids will know Yahweh as an also–ran fertility god. So our writer’s phrase "they did not dispossess" rings with spiritual emergency. It is the preacher’s accusation of God’s people for covenant failure. They are like a surgeon who removes only part of the cancer because even cancer has a right to grow and find fulfillment. Tolerance and suicide are congenial bedfellows. (Ralph Davis, D. Focus on the Bible: Judges) QUESTION - Why did the Israelites take the Canaanites as slaves instead of destroying them as they were instructed? ANSWER - Joshua 17:12–13 notes, “The Manassites were not able to occupy these towns, for the Canaanites were determined to live in that region. However, when the Israelites grew stronger, they subjected the Canaanites to forced labor but did not drive them out completely.” Why didn’t the Israelites completely destroy the Canaanites as God had commanded? Jdg 1:27–33 also describes the failure of the Israelites to complete the conquest of the land through removing the Canaanites. Jdg 1:27–28 states, “Manasseh did not drive out the people of Beth Shan or Taanach or Dor or Ibleam or Megiddo and their surrounding settlements, for the Canaanites were determined to live in that land. When Israel became strong, they pressed the Canaanites into forced labor but never drove them out completely.” At the height of their power during this time, the Israelites made the Canaanites slaves rather than wiping them out. Perhaps the Israelites believed putting these people into forced labor was more beneficial than destroying them, though the text does not directly mention a reason. However, it is clear from Judges 2 that this decision was part of Israel’s disobedience that led to additional problems. In Judges 2:1–3 the angel of the Lord delivers a message to Israel: “I brought you up out of Egypt and led you into the land I swore to give to your ancestors. I said, ‘I will never break my covenant with you, and you shall not make a covenant with the people of this land, but you shall break down their altars.’ Yet you have disobeyed me. Why have you done this? And I have also said, ‘I will not drive them out before you; they will become traps for you, and their gods will become snares to you.’” These Canaanites would remain in the land and serve as enemies to the Israelites, a thorn in their side for years to come. The struggles recounted in the Book of Judges are the result of the incomplete obedience in the Book of Joshua. It is clear that God chose Israel as His people not because they were the most faithful but because of His love for them (see Dt 7:7–8). God chose to fulfill His covenant with Abraham and his descendants, bringing the children of Israel into their land despite their many failures. While it is easy to look back and note the weaknesses of the ancient Israelites, their example illustrates our need for God as well. Despite God’s many blessings, we fail Him, too. That is why God sent His perfect Son, Jesus Christ, to be the substitute for our sins. Through faith in Him, we can have a relationship with God today as well as eternal life (Jn 3:16; Eph 2:8–9). GotQuestions.org JUDGES 1:28ff—Were the Canaanites destroyed or merely subjugated? PROBLEM: Joshua 10:40 declares that “Joshua conquered all the land … he left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel had commanded.” But only a short time later, when the people occupied the land they had conquered, Judges 1:28 says Israel “did not completely drive them out,” but “put the Canaanites under tribute.” But if they had been utterly destroyed, then how could they still be there a few years later? SOLUTION: It seems evident that Joshua at first only conquered the land as a whole, but did not literally destroy every part of it. He first swept through and gained the major victories, leaving the minor battles for the later settlers to fight. So, “utterly destroying all that breathed” is either a figure of speech for his general victory or a hyperbole for his complete success. However, even if it is understood more literally, it is qualified by the phrase “left none remaining” (Josh. 10:40). This says nothing about those who fled only to return after Joshua’s armies turned northward to fight other battles. No doubt, in this interim, many of the Canaanites returned to occupy their homes and to be a continual thorn in Israel’s flesh. (Geisler - When Critics Ask) Judges 1:29 Neither did Ephraim drive out the Canaanites who were living in Gezer; so the Canaanites lived in Gezer among them. Joshua 16:10; 1Ki 9:16 Judges 1 Resources - Multiple Sermons and Commentaries Neither did Ephraim drive out the Canaanites who were living in Geze: Neither did - It does not say "could not" but in essence they would not! Disobedience. Compromise. Sin. Sowing seeds which will be reaped (Ga 6:7, Ho 8:7) Yarash is a key verb in this last section of Judges 1 occuring 11 times (Jdg. 1:19; Jdg. 1:20; Jdg. 1:21; Jdg. 1:27; Jdg. 1:28; Jdg. 1:29; Jdg. 1:30; Jdg. 1:31; Jdg. 1:32; Jdg. 1:33; - all the other uses in Judges = Jdg. 2:6; Jdg. 2:21; Jdg. 2:23; Jdg. 3:13; Jdg. 11:21; Jdg. 11:22; Jdg. 11:23; Jdg. 11:24; Jdg. 14:15; Jdg. 18:7; Jdg. 18:9) The tribe of Joseph was composed of Ephraim and Manasseh, Manasseh being divided into two half tribes, one on the Eastern side of the Jordan (this territory included Bashan. The other half tribe of Manasseh was on the Western side of the Jordan and included Shechem, Beth-Shan, Megiddo. As a believer are you settling for less than complete victory? THOUGHT - "We read this story, and we think, How foolish these Israelites were not to obey the commandment of God! But don’t we do exactly the same? Don’t we settle for less than complete victory over our sins and bad habits? Don’t we say, “Well, yes, I do have a problem with anger (or gossip, or swearing, or impure thoughts, or alcohol, or tobacco), but it’s just one little bad habit! I mean, we all need one small vice, don’t we?” No! God says that it is these little things that we accommodate ourselves to and compromise with that eventually defeat us and destroy us! (ED: cf Song 2:15+) We cannot afford to settle for anything less than complete victory. (Ray Stedman Adventuring through the Bible:) So the Canaanites lived in Gezer among them: Ephraim settled for compromise which ultimately meant catastrophe. Gezer was a chief city of Palestine strategically located in the foothills, 18 mi W of Jerusalem overlooking miles of fertile fields and controlling the juncture of the arterial highway from Egypt to Syria and the main road from the Mediterranean coast up the valley of Aijalon to the interior of the hill country and Jerusalem. Gezer guarded the approaches to the foothills and Jerusalem from the NW as Lachish did from the SW. Gezer was one of the last major cities to come under full control of Israel. Gezer was conquered by Joshua (Jos 12:12;16:10). Among is a key word in this last section of Judges 1 - Jdg 1:29, Jdg 1:30, Jdg 1:32, Jdg 1:33 - all are translated with same words in Hebrew (qereb - in the midst of; Lxx = en mesos - meaning "in the middle" used in Php 2:15+ of believers in a good sense as "salt and light" but in the present context Israel's salt had lost its flavor and was good for nothing - cf Mt 5:13+!) By 1200 B.C. the city had succumbed to the Philistine invasion of S Palestine. Gezer later fell to an Egyptian Pharaoh, who gave it to his daughter on her marriage to Solomon. Excavations have revealed extensive fortifications from the Solomonic period (1Ki 9:17). Gezer (then called Gazara) served as an important military fortress during the time of the Maccabees. Related Resources: Who was Ephraim in the Bible? | GotQuestions.org What can we learn from the tribe of Ephraim? | GotQuestions.org Judges 1:30 Zebulun did not drive out the inhabitants of Kitron, or the inhabitants of Nahalol; so the Canaanites lived among them and became subject to forced labor. Nahalol - Josh 19:15 Judges 1 Resources - Multiple Sermons and Commentaries Zebulun did not drive out the inhabitants of Kitron, or the inhabitants of Nahalol; so the Canaanites lived among them - Again we encounter that sad refrain "Did not drive out." So - Introduces the result. Among them - Right in their midst; LXX = mesos = in the middle of , cp Jdg 1:29, 30, 32,33) Among is Hebrew "qereb" which means primarily in the midst of by the Greek word "kardia" for heart (seat of physical, spiritual, mental life)! Kardia is not the Gk word used here but the thought is still is worth pondering. What occupies the middle of your heart? And became subject to forced labor: Note the progression. Failure to drive out v Lived in middle of v Integrated into their work & social life This progressive insidious infiltration of the evil Canaanites reminds me of the little saying… Sow an act, and you reap a habit. Sow a habit and you reap a character. Sow a character and you reap a destiny for yourself your family your church your world. Judges 1:31 Asher did not drive out the inhabitants of Acco, or the inhabitants of Sidon, or of Ahlab, or of Achzib, or of Helbah, or of Aphik, or of Rehob. Asher: Jos 19:24-30 Judges 1 Resources - Multiple Sermons and Commentaries Asher did not drive out the inhabitants of Acco: The first four cities are on the Mediterranean coast north of Mount Carmel and int this area the Canaanites retained much of their former strength that was lost elsewhere. Acco - Mediterranean seaport N of Mt Carmel. NT city of Ptolemais or present-day Acre. Acco, the Ptolemais of the Greeks and Romans (Acts 21:7), and called Saint John of Acre by the Crusaders, is situated on the Mediterranean, in a fine plain, at the north angle of a bay to which it gives name, and which extends in a semicircle of three leagues as far as Carmel, and nine leagues from Tyre. Yarash is a key verb in this last section of Judges 1 occuring 11 times (Jdg. 1:19; Jdg. 1:20; Jdg. 1:21; Jdg. 1:27; Jdg. 1:28; Jdg. 1:29; Jdg. 1:30; Jdg. 1:31; Jdg. 1:32; Jdg. 1:33; - all the other uses in Judges = Jdg. 2:6; Jdg. 2:21; Jdg. 2:23; Jdg. 3:13; Jdg. 11:21; Jdg. 11:22; Jdg. 11:23; Jdg. 11:24; Jdg. 14:15; Jdg. 18:7; Jdg. 18:9) Or the inhabitants of Sidon, or of Ahlab, or of Achzib, or of Helbah, or of Aphik, or of Rehob: Sidon (note) The northern part of Asher's territory became an important maritime kingdom of Phoenicia, with which David and Solomon entered into alliance (2 Sam. 5:11; 1 Kgs 5:1-12). Here the cities of Tyre and Sidon led a strong Canaanite culture with vigorous Baal worship. Their culture and religion had a strong influence on Israel, especially during the reigns of King Solomon (he intermarried with a Sidonian woman - 1Ki 11:1) and King Ahab. Jezebel came from Phoenicia and married Ahab, introducing Baal worship into Israel (1Ki 16:31) and thus the tribe of Asher reaped for Israel what she had sown, a principle in both the Old and New Testaments as shown in the following passages... Hosea 8:7 For they sow the wind And they reap the whirlwind. The standing grain has no heads; It yields no grain. Should it yield, strangers would swallow it up. Hosea 10:13 You have plowed wickedness, you have reaped injustice, You have eaten the fruit of lies. Because you have trusted in your way, in your numerous warriors, Galatians 6:7-8+ Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. 8 For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. Campbell observes "The passage before us shows a sharply deteriorating situation. In Judges 1:27-30 the Canaanites are pictured living among the Israelites and are eventually reduced to slave laborers; in verse 31-33 Asher and Naphtali live among the Canaanites, but the Canaanites dominate; finally in verse 24 the Danites are completely dispossessed by the enemy!" Related Resource: Why was the worship of Baal and Asherah a constant struggle for the Israelites? | GotQuestions.org Judges 1:32 So the Asherites lived among the Canaanites, the inhabitants of the land; for they did not drive them out. Judges 1 Resources - Multiple Sermons and Commentaries So - Term of conclusion. Based on Asher's failure to drive out the enemy. The Asherites lived among the Canaanites, the inhabitants of the land - Note the change in this verse compared with Jdg 1:27, 29, 30 where we read the Canaanites persisted or lived among the Israelites. Now it reads that the Asherites lived among the Canaanites! (cf Similar descriptions of Naphtali and Dan - Jdg 1:33-35). This suggests Asher seems to have failed completely in dislodging the Canaanites, and thus the change in their description. The way this verse is phrased suggests Asher in direct disobedience to God made little or no attempt to drive out the Canaanites, merely moving in among them! Woe! Campbell comments - The price of disobedience was high. From this territory (later known as Phoenicia) came Jezebel who married Ahab and introduced Baal Worship into Israel (1Kin 16:31)! Among the Canaanites - in their midst and the Greek (LXX) uses mesos which means in the middle of! (Compare Jdg 1:29, 30, 32,33) Psalm 106:34; 35 They did not destroy the peoples, As the LORD commanded them, 35 But they mingled (Lxx = mignumi = blend into one substance, mingle 2 or more substances - Mt 27:34) with the nations And learned (Lxx = manthano) their practices, for they did not drive them out. (Yarash take possession, dispossess): Yarash is a key verb in this last section of Judges 1 occuring 11 times (Jdg. 1:19; Jdg. 1:20; Jdg. 1:21; Jdg. 1:27; Jdg. 1:28; Jdg. 1:29; Jdg. 1:30; Jdg. 1:31; Jdg. 1:32; Jdg. 1:33; - all the other uses in Judges = Jdg. 2:6; Jdg. 2:21; Jdg. 2:23; Jdg. 3:13; Jdg. 11:21; Jdg. 11:22; Jdg. 11:23; Jdg. 11:24; Jdg. 14:15; Jdg. 18:7; Jdg. 18:9) Judges 1:33 Naphtali did not drive out the inhabitants of Beth-shemesh, or the inhabitants of Beth-anath, but lived among the Canaanites, the inhabitants of the land; and the inhabitants of Beth-shemesh and Beth-anath became forced labor for them. Naphtali: Jos 19:32-38 he dwelt: Jdg 1:32 became: Jdg 1:30,35 Ps 18:24 Judges 1 Resources - Multiple Sermons and Commentaries Naphtali did not drive out the inhabitants of Beth-shemesh: Naphtali (note) Beth Shemesh: "house of the sun" probably derives from a place where the Semitic god Shemesh (Shamash) was worshiped. Another more famous Beth Shemesh was located in Judah (1Samuel 6). Yarash is a key verb in this last section of Judges 1 occuring 11 times (Jdg. 1:19; Jdg. 1:20; Jdg. 1:21; Jdg. 1:27; Jdg. 1:28; Jdg. 1:29; Jdg. 1:30; Jdg. 1:31; Jdg. 1:32; Jdg. 1:33; - all the other uses in Judges = Jdg. 2:6; Jdg. 2:21; Jdg. 2:23; Jdg. 3:13; Jdg. 11:21; Jdg. 11:22; Jdg. 11:23; Jdg. 11:24; Jdg. 14:15; Jdg. 18:7; Jdg. 18:9) Or the inhabitants of Beth-anath: Beth Anath: Contains the name of Anath, the Canaanite goddess of war and both consort and sister of Baal. But lived among the Canaanites, the inhabitants of the land; and the inhabitants of Beth-shemesh and Beth-anath became forced labor for them: Beth-Shemesh (home of the sun) and Beth-Anath ("house of Anath") most likely a reference to Canaanite shrines (the sun god and Anath, the fertility goddess and consort of Baal). The implication is that idolatry would become entrenched in the land. Idolatry always destroys moral fiber (for one reason because it is usually closely linked to immorality). Canaanites are a picture of the world which is intractably, irrevocably opposed to Jehovah, His Word and His sheep. To live among them as "friends" is to invite sure disaster to our soul. This does not at all rule out "friendship evangelism", which in fact is the "Jesus Way" (cp Lk 4:18, 19, Mt 9:10, 11, 12, 13). It is merely a word of caution that we maintain our separateness (not "weirdness") and not "assimilate" with their anti-god mindset and actions. Lived among (literally remained or dwelt in the midst - Lxx = katoikeo = This verb is used repeatedly in Judges 1 and in the NT means to settle down and abide, even take up permanent abode (A key verb in Judges 1 - Jdg. 1:9; Jdg. 1:10; Jdg. 1:11; Jdg. 1:16; Jdg. 1:17; Jdg. 1:19; Jdg. 1:21; Jdg. 1:27; Jdg. 1:29; Jdg. 1:30; Jdg. 1:31; Jdg. 1:32; Jdg. 1:33; Jdg. 1:35) Katoikeo is used repeatedly in the Revelation of those who chose the world over God - Rev 6:10; 8:13; 11:10; 13:8, 12, 14; 17:2, 8 - See discussion of the fate of Earth Dwellers) Jesus prayed for His sheep to be in the world but not of the world… Jn 17:14 "I have given them Thy word; and the world has hated them, because they are not of the world, even as I am not of the world. 15 "I do not ask Thee to take them out of the world, but to keep them from the evil one. 16 "They are not of the world, even as I am not of the world. 17 "Sanctify them in the truth; Thy word is truth. 18 "As Thou didst send Me into the world, I also have sent them into the world. THOUGHT - Note that setting apart by the Truth, the Word, precedes sending out into the world! Without the Word, the World will ensnare and destroy the Lord's "sheep". Are you in the Word, so you might be able to be in but not of the World? Or are you in the World, because you are not allowing the Word to richly dwell within your heart and mind? (cp Col 3:16-note) Forced labor = Jdg 1:28, 30, 33, 35. This speaks of the inevitable bondage to sin (Ro 6:16-note, Jn 8:34, Pr 5:22-note, 2Pe 2:19-note) when we chose to commit adultery with the world (Jas 4:4-note) Judges 1:34 Then the Amorites forced the sons of Dan into the hill country, for they did not allow them to come down to the valley; Jdg 18:1 Jos 19:47 Judges 1 Resources - Multiple Sermons and Commentaries DANITES DON'T DEFEAT AND ARE "DEFEATED"! Then the Amorites forced the sons of Dan into the hill country --The Hebrew verb forced (lachats) means to exert pressure, as pictured by Balaam's donkey squeezing his foot against a wall (Nu 22:25) or of holding a door shut (2Ki 6:32). In the present context lachats describes how the Amorites restricted the Danites to the hill country. Forced in the Greek LXX is the verb ekthlibo which means squeezed much, greatly distressed. This verb presents a vivid picture of what happens when one refuses God's will and way (His provision of power) in lieu of his own will and way. Like all other tribes, Dan had a territory given them, but they failed to claim the power of God to conquer that territory. Later they capitulated even more by accepting defeat and migrating to another territory in the north, becoming idolatrous (Jdg 18:1-31). One wonders if Dan's blatant rebellion in failing to lay hold of what God promised them has anything to do with their not being mentioned in the list of tribes in Revelation 7:4-6fnotes? (See Why is the tribe of Dan missing from the 144,000 in Revelation chapter 7?) For (term of explanation) they did not allow them to come down to the valley: Dan was eventually forced to search for new territory to the north (Judges 18:1-31+), doing what appeared right in their own eyes (though it was wrong in God's eyes). The Danites felt that the boundary lines had not fallen for them "in pleasant places" (Ps 16:6). Their desire to move in (Judges 18:1-31) revealed a lack of faith in the Lord who had allotted to them their original territory. How many of us are like Dan? We have been given all things necessary for life and godliness, we have Christ in us the hope of glory, and yet we still find ourselves squeezed by our circumstances, grumbling at the lot the Lord has given us? These facts taken together may suggest that the events in Jdg 17+ and Jdg 18 occurred relatively early in the 300+ year period of Judges. Samson however was the last judge (excepting Samuel) in this book and chronologically appears to be near the end of the 300 years of cycles. There may have been a small remnant of Dan remaining in the region of their original possession. Cundall comments that there is "An evidence of design on the part of the writer may be observed at this stage. He notes the increasing deterioration of the situation; in Jdg 1:27-30 the Canaanites dwell amongst the Israelites and are eventually reduced to the status of slave-labourers; in the case of Asher and Naphtali (Jdg 1:31-33) the Canaanites dominate but the Israelites remain; but in Jdg 1:34 the Danites are completely dispossessed. (Judges and Ruth: An Introduction and Commentary) Forced (03905) lachats means to physically push against someone or something, to squeeze, to crush and has the sense of pressing, crowding or tormenting. Used literally twice of Balaam's donkey in Nu 22:25 "When the donkey saw the angel of the LORD, she pressed herself to the wall and pressed Balaam’s foot against the wall, so he struck her again." "Hold the door shut" in 1 Ki 6:32. Lachats is used repeatedly in the dark days of Judges (lasted some 1200 years!) when Israel would be oppressed by some pagan enemy and would cry out to God for deliverance. The only problem was they kept falling back into sin after a period of rest! Sounds too familiar to my life sometimes! QUESTION - What can we learn from the tribe of Dan? ANSWER - The tribe of Dan was the group of people who descended from the fifth son of Jacob, Dan. Jacob had twelve sons who became the patriarchs of the twelve tribes of Israel. The history of the tribe of Dan is especially instructive to us in that it contains multiple examples of the tendency of people to follow man-made religion over biblical faith in God. This is totally contrary to the Scriptures that teach us “no one will be declared righteous in his sight by observing the law” (Romans 3:20) and “without faith it is impossible to please God” (Hebrews 11:6). As the Israelites came into the land of Canaan, by lot certain areas of territory were assigned to each tribe. The tribe of Dan was given a tract of land that was smaller than the other land grants but was fertile and also had a boundary along the Mediterranean Sea where there was fishing and commerce available to them. However, the tribe of Dan never fully conquered this area as a result of a lack of faith in God. This was true of the other tribes as well, as the early chapters of the book of Judges clearly teach, and led to a time during the period of Judges where it was said, “In those days there was no king in Israel; everyone did what was right in his own eyes.” Judges 18:1–31 tells the story of the people of Dan falling into idolatry. They also did not like the territory that was theirs, so they sent out spies to find a better area. In the north, some representatives of Dan learned of an area where a peaceful group of people lived. The tribe of Dan took things into their own hands and wiped out the people of that land so they could then move the entire tribe up to a region close to the sources of the Jordan River, just south of present-day Lebanon. There they established their main city and called it Dan. Later in the history of the Hebrews, the kingdom was divided after the reign of Solomon. The kingdom split into Israel’s ten tribes in the north and Judah’s two in the south. The people of Dan were in the northern kingdom of Israel. We learn in 1 Kings 12:25–33 that King Jeroboam was afraid that those who lived in his kingdom in the north would still go down to the southern kingdom to worship at Jerusalem, since that was where the temple that God had authorized was located. So Jeroboam built two additional altars for the people of his nation to worship. He established worship in the south at Bethel and in the north at Dan. He built a golden calf at each location and instituted special days and feasts when people would meet. Sadly, this man-made worship at Dan has been one of its lasting legacies. Today, many people follow various man-made religions and are convinced that all ways lead to God. Unfortunately, these groups follow the ways of the tribe of Dan. Proverbs 16:25 tells us that “there is a way that seems right to a man, but its end is the way of death.” Jesus taught that the way to God was specific when He said, “I am the way, the truth, and the life. No one comes to the Father except by Me” (John 14:6). John 3:36+ teaches that “he who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.” To learn from the mistakes of Dan would be to worship the God of the Bible alone and live for Him by faith.GotQuestions.org Judges 1:35 yet the Amorites persisted in living in Mount Heres, in Aijalon and in Shaalbim; but when the power of the house of Joseph grew strong, they became forced labor. Aijalon Jdg 12:12; Jos 10:12 Shaalbim Jos 19:42; 1Ki 4:9 Judges 1 Resources - Multiple Sermons and Commentaries Related Passage: Joshua 17:13 It came about when the sons of Israel became strong, they put the Canaanites to forced labor, but they did not drive them out completely. Yet the Amorites persisted in living in Mount Heres, in Aijalon and in Shaalbim --The Hebrew verb persisted (ya'al) means they made a choice to stay and it conveys the nuance of determination and resolve. Heres - on border between Judah and Dan. In successive phases of Israel’s history Aijalon was inhabited by Danites (who could not expel the Amorites), Ephraimites and Benjaminites (Jos 19:42; Jdg 1:35; 1Chr 6:69; 8:13). But when the power (yad - literally hand ~ power) of the house of Joseph grew strong ("became heavy" - kabad), they became forced labor (Jdg 1:30, 33, 35): Amorites became forced labor - The darkness is no match for the light (cp Jn 1:5 = The light can never be conquered or overcome because it keeps on shining [present tense]. The darkness continually attempts to overcome [or comprehend] the light, but is unsuccessful.) Judges 1:36 And the border of the Amorites ran from the ascent of Akrabbim, from Sela and upward. Nu 34:4 Jos 15:2 Judges 1 Resources - Multiple Sermons and Commentaries And the border of the Amorites ran from the ascent of Akrabbim: Ascent of Akrabbim: Fittingly this name means "ascent of scorpions"! This final statement in the chapter shows how much land was in the hands of the Amorites. The "Ascent of Akrabbim" (cf. NIV mg.), or "Scorpion Pass," is located south of the Dead Sea, at the southern border of the Promised Land (Jos 15:2, 3). From Sela and upward: (Isa 16:1 Obadiah 1:3 2Ki 14:7) Sela ("the rock") also known as Petra - This famous rock city was the capital of Edom. The Edomites thought it was a completely safe fortress, almost impregnable because some of the surrounding cliffs are 2,000 ft high and because of the very narrow gorges which were its only access routes. Pride in human ingenuity (Ob 1:3) and security is blind to the matter of God's all-seeing eye. Such pride is antithetical to the person of God. Edom also controlled the chief trade routes between Asia and Egypt, becoming very prosperous because of close proximity to the King's Highway. F B Meyer…JUDGES 1 ENEMIES CAST OUT Whether this book is taken to represent the disorders of the professing Church, or those darker ones which convulse the soul, this chapter is full of holy lessons and instruction. Israel began right by asking counsel of God, and by endeavoring to ascertain His plan (Judges 1:1). If only we would build according to God's pattern, seek the works He has prepared, and war in this spirit, we should be more successful and useful. And there is much beauty in the suggestion that the different tribes of the one Church should help each other in the war (Judges 1:3). There should be more of this holy alliance between Christian brethren -- Judah asking Simeon to go with him, and then going with Simeon (Judges 1:3, 17). We should beckon to our partners in the other ship (Luke 5:7) to come and help us; if we did, we should lose nothing. We cannot have more than what our boat can carry, and it is an additional pleasure if their boat is also full to the water's edge. When shall we learn that the success of one is the success of all (1Cor. 12:26)? We must never fail to go up against our foes, though we know and are sure that our going up is useless, unless the Lord deliver. Judges 1:4-11 Judah's success. -- Judah was to be first, because the strongest tribe; strength is given for service. To whom much is given, of him much is required. And is it not true that the Lion of the tribe of Judah must ever lead the way? But our strength avails not unless God gives the victory. The fate of the tyrant Adoni-Bezek was acknowledged by himself to be deserved (Jas 2:13; Rev 13:10-note); at the same time it was a barbarous infliction, which shows how vast is the change wrought on the world by the Spirit of Jesus. It was impossible for God to lead men immediately into the gentle manner of the Gospel (Mt 19:8). Judges 1:12-15 Caleb's portion. -- Twice over is this incident told (Josh. 15:13, 14, 15, 16, 17, 18, 19). Thus does God love to emphasize the exploits of His people. Kirjath-sepher is "the city of books" and was perhaps the university town, for the records of the nations were kept there. Othniel afterwards became the first Judge (Judges 3:9). The request of Caleb's daughter for "springs of water" was cheerfully granted. Our Father, like Caleb, loves His children to ask freely for what they want. He gives to all liberally, and upbraideth not. But it is only the men, who, like Caleb, wholly follow the Lord, they who are entirely consecrated to His service, who are able to give a blessing to others. It is the privilege of those who have received the fulness and anointing of the Holy Ghost to open up that blessing to others, teaching them how to receive it. Alas for these repetitions of "could not" (Judges 1:19) (Ed: "did not" = Jdg 1:21, 28, 30, 31, 32, 33). The strength of the "chariots of iron" seem to have unnerved Judah, who, in their own strength, were not able to subdue the people in the valleys; but the Lord could have done it for them, if only they had obeyed and trusted Him. It is not our strength or weakness that is in question, but our faith in God's ability (Ed: In a sense, is is our trust in God's strength in our weakness that allows Him to work as He will - 2Co 12:9+; 2Cor 12:10+) . Judges 1:19-36 Failure. -- Among the failure of the tribes to drive out the inhabitants of the land, Joseph stands out as an exception -- "the Lord was with them" or, as the Chaldee version puts it, "the Word of the Lord was their helper,' i.e., the Lord Himself, the true Captain of the host. But the people of the other tribes did not avail themselves of God's help. Either through unbelief or cowardice, or both, Israel failed to expel their foes, and settled down among them, laying up for themselves some very bitter experiences. Asher even submitted to the predominance of the Canaanites among whom it dwelt. Oh, how many of us shrink from the cross, and from waging war against inbred sin to the knife? And thus, when we had seemed to be free from Satan's slavery, we are brought again into his captivity. We must give no place to sin. We must pursue each evil with relentless severity. We must, by the grace of the Spirit, appropriate the cross of Christ as our lot and destiny, and mortify each unholy passion. We have only to avail ourselves of God's help, and all this is possible. (F. B. Meyer. CHOICE NOTES ON JOSHUA THROUGH 2 KINGS) EXCURSUS ON TYPOLOGY (See more notes on Typology) As an aside, the preceding NT verses from 1 Corinthians 10 are examples of the important doctrine of typology which on one hand is neglected by many in the church or on the other extreme is misused and abused by others. The abuse by some should not detract us from an honest Spirit illuminated study of typology in the Scriptures, as it will be not only edifying, but increase our faith and hope in God's redemptive plan for mankind and for each of us individually. Dr S Lewis Johnson defines typology as "the study of spiritual correspondences between persons, events and things within the historical framework of revelation." (Lectures on Typology on Leviticus 3 [Pdf, MS Word, Mp3] - 12 part series highly recommended if you are struggling to understand the relevance of Leviticus to you as a NT believer. You will be edified and blessed! If you are really serious I would recommend downloading Lesson 1 [click here for Pdf] from Precept Ministries, which will give you an excellent introduction to Leviticus as Lesson 1 covers chapters 1-7. If you want more, you can get the book and do the other 6 lessons.) Secular dictionaries define typology as a doctrine which holds that things in Christian belief are prefigured by things in the Old Testament. Typology describes the situation when something done in the OT is brought to notice and is shown to have signified something done or about to be done in the NT. The typological relation between the two Testaments was summed up in Augustine In the OT the NT lies hidden; in the NT the OT stands revealed. (Paraphrase "The Old is the New concealed, while the New is the Old revealed.") Stated another way typology is the study of Biblical comparisons made between persons, events, things and institutions of one biblical period and those of another, most often between the OT and the NT (there are also comparisons between persons, events, etc in the Old Testament but these are less common). Typology in Scripture serves to demonstrate the unbroken continuity in God’s plan of redemptive history between the Old and New Testaments, and this alone should encourage us in our faith in God's Word of Truth and His trustworthy character (1Th 5:24-ntoe). The New Bible Dictionary has an interesting definition of typology describing it as… A way of setting forth the biblical history of salvation so that some of its earlier phases are seen as anticipations of later phases, or some later phase as the recapitulation or fulfilment of an earlier one… In the NT the Christian salvation is presented as the climax of the mighty works of God, as the ‘antitype’ of His ‘typical’ mighty works in the OT. (Wood, D. R. W. New Bible Dictionary. InterVarsity Press) The Baker Encyclopedia of the Bible writes that typology as the… Branch of biblical interpretation in which an element found in the OT prefigures one found in the NT. The initial one is called the type and the fulfillment is designated the antitype. Either type or antitype may be a person, thing, or event, but often the type is Messianic and frequently refers to salvation. In working with types, the safest procedure is to limit them to those expressly mentioned in the Bible (cf. 1Cor 4:6). On the other hand, it is argued that such an approach limits the legitimate use of types, for some obvious types are not mentioned in the NT. Further, the types given in the NT are examples which demonstrate how to find others in the OT. Some examples may serve to identify some biblical types and antitypes: Jesus said to Nicodemus, As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up” (Jn 3:14; cf. Nu 21:9) The Passover lamb (Ex 12:1-13, 49) is a type of Christ (1Cor 5:7) The rock from which Israel drank in the wilderness (Ex 17:6) prefigures Christ (1Cor 10:3, 4). The Book of Hebrews is replete with examples of types which represent the Messiah. All of the sacrifices ordained by the ritual law which God gave at Sinai typified some aspect of the person and work of Jesus. The blood that was sprinkled on the altar spoke of the blood of the One Who was slain once for all (Heb 9:12-22-see notes). In biblical study a type differs from allegory, which generally spiritualizes Bible history (Ed note: for more discussion of allegory and related topics see [i.] Art and Science of Interpretation; [ii.] The Rise of Allegorical Interpretation; [iii.] Understanding Symbols and Figures and [iv.] Understanding Numbers) . In the early church this technique was carried to exaggerated lengths by Origen and followed by others… There are details which are singled out as types. For example, in the directions for the celebration of the Passover, it is said of the roasted lamb, “you shall not break a bone of it” (Ex 12:46). This is repeated by the psalmist in Psalm 34:20 as a predictive prophecy. In the account of the crucifixion of Jesus (John 19:31, 32, 33, 34, 35, 36), the Jews requested that the legs of the victims be broken to hasten their death so the bodies could be removed from the crosses before the Sabbath. When the soldiers came to Jesus, they found that he was already dead and did not break his legs. (more discussion of typology including differentiation from illustration, parable, (Elwell, W. A., & Beitzel, B. J. Baker Encyclopedia of the Bible. Page 2109. Grand Rapids, Mich: Baker Book House. 1988) (Bolding added) See related article on Typology in Baker's Evangelical Dictionary of Biblical Theology The type is the initial person, event, thing or institution while the corresponding and later person, event, thing or institution is called the antitype (copy, counterpart). And thus the Apostle Paul portrays Christ as the antitype of Adam (the type) in Romans 5:12–21 writing… Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him Who was to come. (Ro 5:14-note) (Comment: To summarize Romans 5:12-21, just as Adam the type represented all mankind in the fall, so that when he sinned, all mankind sinned, so too Christ the antitype, in His death, burial and resurrection represented all mankind who are to be redeemed by grace through faith in His finished work. All mankind is either in Adam or in Christ [cf 1Cor 15:22]. In Christ believers have access to a high position and glorious privileges that we could never have had in Adam [e.g., seated in Christ at the right hand of the Father! Ep 2:6-note]) The essential components of typology include… (1) Correspondence - There is a correspondence (agreement of things with one another) between the events of the OT and their fulfillment in the NT. (2) Historicity (historical actuality or authenticity) - Typology does not speak of allegory (symbolic representation) but of events which actually occurred in time and space. Typology deals with events that are historically true and actually happened. In short, typology should not be confused with allegorical interpretation which assigns so-called "deeper meanings" to biblical persons, events, things or institutions. The actual history of the biblical story is unimportant in allegorical interpretation whereas in typology the history is essential. And thus the original historical event is viewed as the type and the later corresponding event is the antitype that parallels, fulfills and/or even transcends the type (as Christ the antitype did Adam the type - see note above). The historical context and grammatical meaning of the Old Testament texts must to be sought out and adhered to diligently or otherwise the OT events would have had no validity if they had not actually happened. Typology seeks to interpret how these historical texts foreshadowed the historical Christ. (3) Predictiveness - This feature arises out of the fact that God works according to the patterns that are revealed in the OT and they find their fulfillment in the NT. It follows that the "types" of the Old Testament point forward to their ultimate fulfillment in the NT. In regard to this latter point S T Gundry writes that… That one point of agreement is that the essence of a type is that it is in some sense predictive, every bit as predictive as a verbal utterance of predictive prophecy. Typology was regarded as a species of predictive prophecy. The correspondence between type and antitype, whatever the nature of that correspondence, was not a mere analogy nor an artificially imposed scheme on the part of the writers of scripture; the Old Testament types were foreshadowings in a predictive sense of Christ and his saving person and work. Though the Old Testament writers may have been unaware of these things, still God in His inspiration of them intended this result. This universally accepted point of typology must be recognized before the significance of the next development can be seen. (Gundry, S T, Typology as a Means of Interpretation: Past and Present. Journal of the Evangelical Theological Society Volume 12:237, Fall, 1969) The Pocket Dictionary for Biblical Studies gives us an excellent example of a historical, corresponding, predictive type and antitype writing that… the sacrifice of Isaac, Abraham’s “beloved son,” in Genesis 22 is picked up in the NT as a type of Christ, God’s beloved Son given for all. God’s redemptive activity in the one event comes to completion in the second. Both occurrences are real and concrete, but they transcend mere chronological or causal correspondence and signify the ongoing redemptive activity of God in creation. (Patzia, A. G., & Petrotta, A. J. Pocket Dictionary of Biblical Studies. Page 120. Downers Grove, Ill.: InterVarsity Press. 2002). The basic presuppositions which justify the use of typology as an interpretative method include… (1) The OT history is divine salvation history. The writer of Hebrews says that… God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son (see notes Hebrews 1:1; 1:2) In other words, God's revelation came to man in various ways - dreams, vision, institutions (e.g., the tabernacle, the priesthood) , by events (e.g., the Passover and the Exodus from bondage in Egypt) and the events that followed (e.g., wilderness wanderings) and led to Israel's entrance into the "promised land". In short, the OT history is divine salvation history. (2) The OT history is Christological and all points forward to various facets (think of the facets of a diamond) of the life and ministry of our Lord Jesus Christ, not just His first coming but also His second coming. The OT from Moses through the prophets constitutes a revelation of the things that specifically point to and describe the Messiah. One danger in interpretation of OT types as pointing to Christ is to look for "hidden" meanings underlying the primary and obvious meaning and when this happens typology shades into allegory. This practice has in fact caused many to shy away altogether from typological interpretation of the Old Testament, but that is akin to proverbially "throwing the baby out with the bath water." Typology has a valid place in hermeneutics (science or study of the methodological principles of interpretation, in this context referring to the Scriptures), but it must stay within well defined bounds, lest it become fanciful and foolish. The shift from typology to allegorical interpretation occurred in the first century AD and unfortunately dominated the interpretative methods throughout the Middle Ages, unto the time of the Reformation. Gundry records that… Calvin and Luther brought about a new epoch in the typological interpretation of scripture with their return to the literal sense and methodical exegesis of scripture. With this renewed concern for the grammatico-historical sense came a new appreciation of typology. A typology grounded in an appreciation of the historical verities (cf "Historicity") precipitated a distinction once more between the typological and allegorical, though neither Calvin nor Luther worked out a system of typology of his own. But through them typology had gained a new lease on life. But once again it soon began to run wild in the fanciful production of far-fetched types. (Ibid) A popular question in Christian circles has been "What would Jesus do?" which is a good question to ask of typology. What saith the Scriptures? In Luke 24, as the two believers in Messiah were walking on the road to Emmaus discussing the events of Jesus' crucifixion, the Lord appeared to them (but his identity was veiled to them)… And He said to them, "O foolish men and slow of heart to believe in all that the prophets have spoken! "Was it not necessary for the Christ (the Messiah) to suffer these things (betrayal, unjust trial, cruel crucifixion) and to enter into His glory?" And beginning with Moses (the first 5 books of the OT, the Pentateuch) and with all the prophets, He explained to them the things concerning Himself in all the Scriptures. (Luke 24:25, 26, 27, cf "all things which are written about Me in the Law of Moses and the Prophets and the Psalms" in Luke 24:44, cf also Peter's pronouncement in Acts 3:18 to the Jews at