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J. Vernon McGee · Citado em PreceptAustin
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McGee - At first this looks like a fine sign of cooperation between Judah and Simeon, and it was, but it was also a sign of weakness. The tribe of Judah had no business asking for help to drive the Canaanites out of their particular portion of land. With God’s help they should have been able to do it. As a result, the Canaanites were never completely driven out of the land. And I in turn will go with you into the territory allotted you. So Simeon went with him: Simeon was given land in the southern section of Judah's territory (see map above) in fulfillment of Jacob's prophecy (Ge 49:5). Simeon eventually migrated north when its territory was incorporated into Judah's. See 1Ki 11:13. Matthew
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Vernon McGee - You would think that after this first step of victory the people in Judah would be confident that God would deliver their inheritance into their hands. Related Resources: Who were the Canaanites? | GotQuestions.org Why did the Israelites take the Canaanites as slaves instead of destroying them as they were instructed? | GotQuestions.org Why did God command the extermination / genocide of the Canaanites, women and children included? | GotQuestions.org Why did God condone such terrible violence in the Old Testament? | GotQuestions.org Judges 1:5 And they found Adoni-bezek in Bezek and fought against him and they defeated the Canaanites and the Perizzites. Bezek Judges 1 Resources - Multiple Sermons and Commentaries And they found Adoni-bezek in Bezek and fought against him and they defeated the Canaanites and the Perizzites Why did they defeat them? Because they trusted and obeyed God's promise… And the LORD said, "Judah shall go up; behold, I have given the land into his hand." Question - Who was Adoni-Bezek? Answer: Adoni-Bezek is a name meaning “lord of Bezek” and is mentioned in Judges 1:5–7: “It was there that [the men of Judah] found Adoni-Bezek and fought against him, putting to rout the Canaanites and Perizzites. Adoni-Bezek fled, but they chased him and caught him, and cut off his thumbs and big toes. Then Adoni-Bezek said, ‘Seventy kings with their thumbs and big toes cut off have picked up scraps under my table. Now God has paid me back for what I did to them.’ They brought him to Jerusalem, and he died there.” This violent ruler was defeated by the tribe of Judah, with Simeon’s help. Adoni-Bezek’s captors cut off his thumbs and big toes. Then he was taken as a prisoner to Jerusalem where he later died. God did not specifically command the maiming of the lord of Bezek, yet the king himself confessed that the act was just, based on his treatment of other rulers. The town of Bezek is today called Khirbet Ibziq, a village north of Tubass in the West Bank (see 1 Samuel 11:8). The facts that Adoni-Bezek oversaw 10,000 soldiers and that he had tortured 70 kings indicates that he was very powerful. Bezek, meaning “lightning,” may have had a connection with the worship of the Canaanite storm god, Baal, whose images typically depicted him holding a lightning bolt. Some point out the torture of Adoni-Bezek as either an evil act or an act of retributive justice, but it is clear that the Israelites’ treatment of this king was an act of disobedience. Deuteronomy 7:24 says, “He will give their kings into your hand, and you will wipe out their names from under heaven. No one will be able to stand up against you; you will destroy them.” Rather than torturing the kings they defeated, the Israelites were commanded to completely destroy them. This lack of obedience in completely defeating their enemies is a repeated theme in Judges. Judges 1:19 and 21 say, “The men of Judah . . . took possession of the hill country, but they were unable to drive the people from the plains, because they had chariots fitted with iron. . . . The Benjamites . . . did not drive out the Jebusites, who were living in Jerusalem; to this day the Jebusites live there with the Benjamites.” The final verses of chapter 1 also emphasize the incomplete nature of the conquest of the Promised Land. This introduction sets the reader up for what follows—an ongoing cycle of sin that leads to oppression from enemies, followed by a calling out to God, and then the raising up of a judge to rescue the people. Adoni-Bezek was an evil Canaanite ruler. He was one among many whom the people of Israel defeated, yet he was allowed to live in direct disregard of God’s command. The Book of Judges provides many other examples of the Israelites’ disobedience and how it led to difficult times for Israel until they returned to Him in repentance and obedience. (Source: GotQuestions.org) Judges 1:6 But Adoni-bezek fled; and they pursued him and caught him and cut off his thumbs and big toes. Judges 1 Resources - Multiple Sermons and Commentaries But Adoni-bezek fled; and they pursued him and caught him and cut off his thumbs and big toes - This form of punishment humiliated the victim, eliminated any possibility of his taking up arms in the future, and symbolized the cessation of his rule as a warrior-king. This might seem to be cruel and unusual punishment, but this king, by his own admission (v7), received what he deserved, for he had mutilated 70 other kings in this same way. Judah seems to use the "standard" from the world, not from God. Mutilation was what everyone else did to their captured enemy leaders because this would render them incapable of functioning as leaders and warriors. So it seemed like the rational, logical, sensible thing for Judah to do. But oh the deception of disobedience (partial obedience). God had said they were to utterly obliterate their enemies, not compromise with them by mutilating them. Thus Judah's obedience was but partial (and so it was disobedience). One has to wonder if this beginning could have anything to do with Judah's failure to defeat the iron chariots in Jdg 1:19. One commentary says "Though barbarous by modern standards, this act was pragmatic since the loss of the thumbs made it difficult to hold a weapon, and the loss of the big toes hindered one's footing in combat." While that may be pragmatic, God had not not commanded "pragmatism" but utter destruction of the enemy! It seems this commentary even lost sight of this important principle! Gary Inrig agrees commenting "that mutilation was a pagan practice. They were drawing their standards from people around them. And besides, God wanted these men put to death, not mutilated. The obedience of Judah was only partial." (Hearts of Iron, Feet of Clay) QUESTION - Who was Adoni-Bezek? ANSWER - Adoni-Bezek is a name meaning “lord of Bezek” and is mentioned in Judges 1:5–7: “It was there that [the men of Judah] found Adoni-Bezek and fought against him, putting to rout the Canaanites and Perizzites. Adoni-Bezek fled, but they chased him and caught him, and cut off his thumbs and big toes. Then Adoni-Bezek said, ‘Seventy kings with their thumbs and big toes cut off have picked up scraps under my table. Now God has paid me back for what I did to them.’ They brought him to Jerusalem, and he died there.” This violent ruler was defeated by the tribe of Judah, with Simeon’s help. Adoni-Bezek’s captors cut off his thumbs and big toes. Then he was taken as a prisoner to Jerusalem where he later died. God did not specifically command the maiming of the lord of Bezek, yet the king himself confessed that the act was just, based on his treatment of other rulers. The town of Bezek is today called Khirbet Ibziq, a village north of Tubass in the West Bank (see 1 Samuel 11:8). The facts that Adoni-Bezek oversaw 10,000 soldiers and that he had tortured 70 kings indicates that he was very powerful. Bezek, meaning “lightning,” may have had a connection with the worship of the Canaanite storm god, Baal, whose images typically depicted him holding a lightning bolt. Some point out the torture of Adoni-Bezek as either an evil act or an act of retributive justice, but it is clear that the Israelites’ treatment of this king was an act of disobedience. Deuteronomy 7:24 says, “He will give their kings into your hand, and you will wipe out their names from under heaven. No one will be able to stand up against you; you will destroy them.” Rather than torturing the kings they defeated, the Israelites were commanded to completely destroy them. This lack of obedience in completely defeating their enemies is a repeated theme in Judges. Judges 1:19 and Jdg 1:21 say, “The men of Judah . . . took possession of the hill country, but they were unable to drive the people from the plains, because they had chariots fitted with iron. . . . The Benjamites . . . did not drive out the Jebusites, who were living in Jerusalem; to this day the Jebusites live there with the Benjamites.” The final verses of chapter 1 also emphasize the incomplete nature of the conquest of the Promised Land. This introduction sets the reader up for what follows—an ongoing cycle of sin that leads to oppression from enemies, followed by a calling out to God, and then the raising up of a judge to rescue the people. Adoni-Bezek was an evil Canaanite ruler. He was one among many whom the people of Israel defeated, yet he was allowed to live in direct disregard of God’s command. The Book of Judges provides many other examples of the Israelites’ disobedience and how it led to difficult times for Israel until they returned to Him in repentance and obedience.GotQuestions.org KITTO - Friday. Thumbs and Great Toes—Judges 1:1–7 One is shocked to learn that when the Israelites had taken captive AdoniBezek the king of Jerusalem, they cut off his thumbs and his great toes. The man who has studied the war usages of ancient times cannot, indeed, feel much surprise at anything of barbarity or savageness of which he can read, although the distress of his feelings may be not less than that of the person of less knowledge to whom such things are new. For the reasons already stated, we have no just grounds for expecting that the Hebrews should carry on their warfare more mildly than their neighbors; yet it must be admitted that this treatment of a captive king is, at the first view, regarded with pain and with something like abhorrence. But wait a little. Let us read a few lines more of the record. How did this king himself regard this treatment? How did it affect his mind? Did he fill the air with outcries at this cruel indignity, and call down upon them all the curses of all his gods? Did he fold his arms in calm dignity upon his breast, and submit his outraged majesty to the insults of a barbarous people? Nothing of the kind! He was humble, he was contrite. He regarded himself as an offender brought to justice, and confessed that he richly deserved the doom inflicted upon him. Hear his words: “Three score and ten kings, having their thumbs and great toes cut off, gathered their meat under my table. As I have done, so God hath requited me.” Do the Hebrews, after this, need any excuse? Why, the man they thus roughly handled is himself their apologist and vindicator. So far from taking pleasure in such barbarities, it was precisely to express their abhorrence of them, as exercised by him, that they had subjected him to the very same treatment, that he might learn there is a God that judgeth in the earth. And he did learn it. Nothing can be more shocking than the scene this wicked king depicts. Seventy kings, not only thus mutilated, but reduced to a condition worse than slavery—their misery paraded at the conqueror’s court—and instead of sitting at his table, constrained to gather their food, like dogs, below it. This helps us to some insight of the state of the country under the native princes, whom the Israelites were commissioned to expel. Conceive what must have been the state of the people among whom such a scene could exist,—what wars had been waged, what cruel ravages committed, before these seventy kings—however small their territories—became reduced to this condition, and behold in this a specimen of the fashion in which war was conducted, and of the treatment to which the conquered were exposed. Those are certainly very much in the wrong who picture to themselves the Canaanites as “a happy family,” disturbed in their peaceful homes by the Hebrew barbarians from the wilderness. Behold how happy, behold how peaceful, they were! It may not be clear to many of our readers what may have been the special object of this form of mutilation. We have read often enough, of various kinds of mutilations inflicted upon prisoners of war, but this kind is new to us. It is still, however, not less significant than blinding and other modes of privation adopted in such cases. The object was, in the first place, to disable the kings from taking part in war, without so impairing any of their faculties or functions as to lessen or deaden the sense of suffering and humiliation. This incapacitation was a great matter, when kings were expected to lead their armies in person, and to take an active part in the conflict. It is clear that no man deprived of his thumbs could handle any weapon, and that one destitute of the great toes could not have that firmness of tread in walking, racing, and climbing, which were essential to a military chief, particularly among a people who went barefoot, or who at least wore only such feet-coverings as permitted the full natural action of the toes, among which the great toes are of the highest importance. We almost think that this privation must have operated as a disqualification for any future restoration to the throne, and was intended so to operate. There can be no doubt that when the Israelites proceeded with their miserable captive to his city of Jerusalem, they restored to their liberty the seventy kings whom they had thus avenged, and with whom they had, in this uncouth manner, expressed their sympathy. Nor can there be any doubt that when the seventy discrowned princes beheld their old oppressor thus brought low, they rose from the dust to greet him, crying, “Art then also become like unto us—thou that didst weaken the nations—thou that madest the land to tremble!” A mutilation which the threescore and ten survived, was not likely to be in itself mortal, and it was therefore more probably from humbled pride than of his wounds that Adoni-Bezek died at Jerusalem. It is observable that in the Hebrew the great toe is called the thumb of the foot, and hence the phrase here is, “the thumbs of the hand and feet.” This is the case in other Oriental and in some European languages. In the Hindu the thumb is called “sevia viril,” the great finger of the hand, and the large toe is named the great finger of the foot. Mr. Roberts, in his curious “Oriental Illustrations,” states that this punishment was in ancient times very common in India, and was inflicted principally upon those who had committed come flagrant offence with the hands or with the feet. Thus, those convicted of forgery or of numerous thefts, had their thumbs cut off. The practice is now extinct, but the memory of it still exists, as it is now one of the bugbears of the nursery and of domestic life: “If you steal any more I will cut off your thumbs;” “Let me find out the thief, and I will soon have his thumbs,” and the like. Judges 1:7 And Adoni-bezek said, "Seventy kings with their thumbs and their big toes cut off used to gather up scraps under my table; as I have done, so God has repaid me." So they brought him to Jerusalem and he died there. As I have done - Ex 21:23, 24, 25; Lev 24:19, 20, 21; 1Sa 15:33; Is 33:1; Mt 7:1,2; Lk 6:37,38; Ro 2:15; Jas 2:13; Re 13:10; 16:6 Judges 1 Resources - Multiple Sermons and Commentaries And Adoni-bezek said, "Seventy kings with their thumbs and their big toes cut off used to gather up scraps under my table: After a custom not uncommon in antiquity, the many chieftains whom he had subdued were kept, like dogs, “for lengthened sport,” under the banqueting table of the proud conqueror in a mutilated condition, their thumbs and great toes cut off, in token that they could never again handle sword and bow, nor march to war. It need scarcely be said, that the Mosaic law never contemplated such horrors. Nevertheless the allied tribes now inflicted mutilation upon Adoni-bezek. Gather up - Elsewhere this verb usually carries the sense of "to gather; to pick up; to glean," but "lick up" seems best here in light of the peculiar circumstances described by Adoni-Bezek. (Net Bible Notes) As I have done, so God has repaid me - This pagan king had a sense of righteous retribution! Interesting! Well, sort of! He did not know that God's "retribution" for him was actually to be utter destruction! Repaid (Lxx = antapodidomi (word study) - used in Jdg 1:7; 1Sa 25:21; 2Sa 22:21; 1Kgs 2:44; 2Chr 32:25; Ps 103:10; 116:12) - Hebrew verb salam carries the primary meaning of "making intact, bringing to completion and can refer to paying off a debt, making restitution, restoring something that has been lost or stolen, and paying religious vows. Occasionally it is used of rewarding someone for an act of kindness, but more often, as in the present context, it refers to repaying evil deeds. Therefore some interpret this verse as an illustration of lex talionis, the law of retaliation demanding an "eye for eye, tooth for tooth, hand for hand, foot for foot" (Ex 21:24. 23, 25; cf. Mt 5:38-note). While the pagan king admitted the justification of the act in his case, this is man's idea of vengeance, not necessarily God's (see Ro 12:17, 18, 19+) Since when does God tell His people to use the means of pagan people to accomplish His means? Pagans cut the toes off, but that's not what God said to do. This is the way flesh does it. God says "VENGEANCE IS MINE, I WILL REPAY" In the relevant NT passage (Ro 12:17+, Ro 12:18, 19+) "vengeance" is translated with ekdikesis (see noun - ekdikos) which means retribution out of righteousness. God is ultimately the only One Who can pay back this way (our of His perfect righteousness). He knows what crime or misdeed has been committed and He alone knows how to repay. So they brought him to Jerusalem and he died there - This is another evidence of their disobedience, because they were supposed to utterly destroy him. Furthermore Jerusalem was not completely in the hands of Israel. One commentator suggests that Adoni-bezek's own people took him to the Canaanite city-state of Jerusalem to live out his days. Mattoon - A common practice in the Middle East was to mutilate prisoners of war and afflict them. Sesostris, King of Egypt, harnessed conquered kings to his chariot and compelled them to pull it. King Sapor, King of Persia, compelled the Roman Emperor Valerian to stoop down, using his back as a block to mount his horse. Assyrian Kings would drag royal captives by a cord attached to a fish hook that was attached to the lower lip of the prisoner or the cartilage in their nose. Thumbs and toes were cut off to eliminate a warrior from further military service. A mutilated king could never return to the throne. A mutilated man could not serve as a priest (Leviticus 21). This episode with Adoni-bezek reminds one of the "partial obedience" of King Saul when he defeated Amalekites and spared their king Agag (as well as the best of the sheep, etc) (1Sa 15:8-9). Saul was so deceived by his own flesh that he said to Samuel "I did obey the voice of the LORD, and went on the mission on which the LORD sent me, and have brought back Agag the king of Amalek, and have utterly destroyed the Amalekites (YES, ALL EXCEPT ONE!)." (1Sa 15:20) Samuel's response was classic... "“Has the LORD as much delight in burnt offerings and sacrifices As in obeying the voice of the LORD? Behold, to obey is better than sacrifice, And to heed than the fat of rams. For rebellion is as the sin of divination, And insubordination is as iniquity and idolatry. Because you have rejected the word of the LORD, He has also rejected you from being king.”." (1Sa 15:22-23) And Samuel finished what Saul should have finished when he "hewed Agag to pieces before the LORD at Gilgal." (1Sa 15:32-33) Related Resources: Why is obedience better than sacrifice? | GotQuestions.org What does the Bible say about rebellion? | GotQuestions.org Who was King Saul in the Bible? | GotQuestions.org Now—Or Later Read: Judges 1:1-7 | Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. —Galatians 6:7 The principle that we reap what we sow is taught and illustrated throughout the Bible. The effects of our choices may be in the here and now, or they may be experienced in the hereafter, when we stand before God. From the perspective of eternity, it is far better to reap the consequences of sin now in this lifetime. That’s because there is still time for repentance and restoration. In Judges 1, we learn that the Canaanite king Adoni-Bezek was among the more fortunate in this respect. In keeping with the cruelty of his day, he had cut off the thumbs and big toes of 70 captured kings. But then the tables were turned. The Israelites captured Adoni-Bezek and cut off his big toes and thumbs. The wicked scoundrel, though, had enough sense to admit that God was causing him to reap what he had sown (v.7). We are not told whether he truly repented, but we can consider him fortunate to have had the opportunity to do so. If you see yourself reaping the consequences of your sins, stop the self-destructive cycle. Make the most of the rest of your life by running back to the open arms of the Lord. He longs to forgive you and lead you to a way of life that reaps His blessing and reward. THINKING IT OVER What is society reaping today? What am I personally reaping? What do I need to stop sowing? Start sowing? Present choices determine future rewards. By Herbert Vander Lugt Judges 1:1,2,27-36 Theodore Epp Back to the Bible Incomplete Victory - We have seen before that we cannot possess what we do not first dispossess. We cannot possess what someone else has control of. Israel could not possess that portion of Canaan where they coexisted with the Canaanites, even though the Canaanites were their slaves. Instead of destroying the Canaanites or driving them out as God had commanded, the Israelites in many areas allowed them to live in their midst. It was not a complete victory for God's people. Time after time we are told how they failed to go all the way to accomplish God's purpose. Passage after passage tells us the same story. This is the story of the seven tribes of Israel that did not completely dispossess the inhabitants and thus possess the land for themselves. God said to drive out these Canaanites, for their cup of sin was full. Israel was to get rid of them and then to dwell where they had dwelt. There are things that God has told us to get rid of in our lives. And there is no need for us to protest that we cannot, because Christ died and rose again to make it possible for us to do so. Furthermore, we have the Holy Spirit indwelling us so that Christ now indwells us through the Holy Spirit to live out His life in us. Thus day by day we can, by faith, overcome in the spiritual warfare and be victors through Christ. "For sin shall not have dominion over you: for ye are not under the law, but under grace" (Ro 6:14-note). (Copyright Back to the Bible. Used by permission. All rights reserved) Then Joshua sent the people away, each to his own inheritance. - Joshua 24:28 TODAY IN THE WORD Flannery O'Connor, one of the greatest American short-story writers, was sometimes criticized for her outlandish characters. She explained that they were intentionally grotesque, because “for the hard of hearing you shout, and for the blind you draw large and startling figures.” She could have been describing the characters we'll encounter this month in our study of the books of Judges and Ruth. God has included these stories from the history of Israel in His Word in order to shout some truths to us about His own character. God has something to teach us in both the structure and the stories in the book of Judges. It sometimes appears to be a string of stories, like a pearl necklace, held together by the common thread of Israel's sin and deliverance. This image is incomplete, however. Judges is one of the most richly textured, crafted, and organized books in Scripture. Rather than a strand of pearls, we'll see the book is designed more like an intricate gold filigree. We'll see a number of themes emerge: the role of Judah, God's concern for the unity of His people, the relationship between men and women, and the ongoing disintegration of country, family, and individuals as a result of disobedience. The first phrase of the book, “After the death of Joshua,” gives us the historical context for these events ( (Jdg 1:1). And right away, we see several of our key themes. God designates Judah as the tribe to begin fulfilling His command to be an instrument of justice against the wicked Canaanites. God blesses Judah's obedience with victory. The story of Acsah is not randomly placed in this passage. We see that she must have been quite a woman, worthy of great and heroic deeds for the right to marry her. We also see her wisdom and initiative in asking her father Caleb for water in addition to her parcel of land, located in the desert. Her story, inserted precisely in the middle of the account of Judah's initiative, illustrates personal initiative that receives a blessing. TODAY ALONG THE WAY Judah took the initiative to obey what God had commanded; Acsah's prudence and wisdom led her to take action to ensure that her family's land would be fertile. Has God called you to obey Him in some area that you've been resisting? Is there some aspect of life where you know that action would be the wise and prudent decision . . . but you still hesitate? Trust in His character to bless and reward initiative! Judges 1:8 Then the sons of Judah fought against Jerusalem and captured it and struck it with the edge of the sword and set the city on fire. Jdg 1:21 Jos 15:63 Judges 1 Resources - Multiple Sermons and Commentaries Related Passages: Judges 1:21 But the sons of Benjamin did not drive out the Jebusites who lived in Jerusalem; so the Jebusites have lived with the sons of Benjamin in Jerusalem to this day. 2 Samuel 5:5-8 (At Hebron he (DAVID) reigned over Judah seven years and six months, and in Jerusalem he reigned thirty-three years over all Israel and Judah. 6 Now the king and his men went to Jerusalem against the Jebusites, the inhabitants of the land, and they said to David, “You shall not come in here, but the blind and lame will turn you away”; thinking, “David cannot enter here.” 7 Nevertheless, David captured the stronghold of Zion, that is the city of David. 8 David said on that day, “Whoever would strike the Jebusites, let him reach the lame and the blind, who are hated by David’s soul, through the water tunnel.” Therefore they say, “The blind or the lame shall not come into the house.” TEMPORARY TAKEOVER OF JERUSALEM Then the sons of Judah fought against Jerusalem and captured it and struck it with the edge of the sword and set the city on fire - Note that the text does "they utterly destroyed the city and its inhabitants." The inhabitants of Jerusalem were the Jebusites and they proved difficult to uproot, for in Josh 15:63 we read "the sons of Judah could not drive them out; so the Jebusites live with the sons of Judah at Jerusalem until this day." Joshua had slain the king of Jerusalem and his four allies after the battle at Gibeon (Jos 10:3,18-26), but had not conquered Jerusalem. This was not done till after Joshua's death, when it was taken by Judah (presumably with Simeon but not so stated in this verse) (Jdg 1:8). But even after this capture, and burning the town, Jerusalem did not come into the sole and permanent possession of the Israelites. That would be left for King David to accomplish (2Sa 5:5-8) some 350-400 years later! Apparently (and this is not entirely clear) after Judah had captured Jerusalem, the conquerors had advanced farther to make war upon the Canaanites in the mountains, in the Negev, and in the Shephelah (lowlands) (Jdg 1:9ff.). Apparently a this time the Jebusites took Jerusalem again and rebuilt it, so that in the following age it was regarded by the Israelites as a foreign city (Jdg 19:11,12+). And in this same chapter the Benjaminites, to whom Jerusalem had fallen by lot, were not able to drive out the Jebusites. Consequently they continued to live by the side of the Benjaminites (Judges 1:21) and the Judaeans (Jos 15:63), who settled, as time rolled on, in this the border city of their possessions; and in the upper town especially, upon the top of Mount Zion, they established themselves so firmly, that they could not be dislodged until David succeeded in wresting this fortress from them, and make the city of Zion the capital of his kingdom (2Sa 5:6, 7, 8f.). In short, Jerusalem was only temporarily and partially captured. Joshua had defeated "the king of Jerusalem" (Jos 12:7,10), but did not destroy the Jebusites. The Jebusites later returned to reoccupy their city. The men of Judah did capture the lower city (Jdg 1:8, 21), but only later did King David capture the upper city and eliminate the Jebusites permanently (2Sa 5:6-7). Jerusalem is one of the oldest cities in the world having been occupied almost continually for 5000 yrs. Its capture and destruction recorded here is complicated by the reference in (Judges 1:21) did not drive out the Jebusites from Jerusalem and by (Jos15:63) which notes that Judah did not expel the Jebusites from Jerusalem. James Orr in ISBE on Jebusites - "Jebus" is an old name for Jerusalem (Jdg 19:10,11; 1 Chr 4:5 parallel 2Sa 5:6-9, "the same is Jerus"). "Jebusi" (literally, "Jebusite") is also used as a name for the city in the King James Version (Josh 18:16,28; cp Josh 15:8); the Revised Version (British and American) correctly renders "Jebusite." "Jebusites," for the people (Ge 15:21; Ex 3:8,17, etc.), does not occur in Hebrew in the plural; hence, in the Revised Version (British and American) is always rendered in the singular, "Jebusite." The "Jebusite" is said in Gen 10:16; 1Chr 1:14 to be the 3rd son of Canaan, i.e. of the country of Canaan. Elsewhere he represents a tribe separate from the Canaanites. He stands between Heth and the Amorite (compare Nu 13:29; Josh 11:3; Ezek 16:3,15). In the lists of the peoples inhabiting Palestine the "Jebusite" is always placed last, a fact indicative, probably, of their smaller number. To what race the Jebusites belonged is doubtful. Their name does not seem Semitic, and they do not make their appearance till after the patriarchal period. The original name of Jerusalem was Babylonian, Uru-Salim, "the city of Salim," shortened into Salem in Ge 14:18 and in the inscriptions of the Egyptian kings Ramses II and Ramses III. In the Tell el-Amarna Letters (1400 BC) Jerusalem is still known as Uru-Salim, and its king bears a Hittite name, implying that it was at the time in the possession of the Hittites. His enemies, however, were closing around him, and one of the tablets shows that the city was eventually captured and its king slain. These enemies would seem to have been the Jebusites, since it is after this period that the name "Jebus" makes its appearance for the first time in the Old Testament (Jdg 19:10,11). The Jebusite king at the time of the conquest was Adoni-zedek, who met his death at Beth-boron (Josh 10:1 ff; in 10:5 the word "Amorite" is used in its Babylonian sense to denote the inhabitants of Canaan generally). The Jebusites were a mountain tribe (Nu 13:29; Josh 11:3). Their capital "Jebus" was taken by the men of Judah and burned with fire (Jdg 18), but they regained possession of, and held, the fortress till the time of David (2 Sam 5:6 ff). When Jerusalem was taken by David, the lives and property of its Jebusite inhabitants were spared, and they continued to inhabit the temple-hill, David and his followers settling in the new City of David on Mt. Zion (Josh 15:8,63; Jdg 1:21; 19:11). And as Araunah is called "king" (2 Sam 24:23), we may conclude that their last ruler also had been lowed to live. His name is non-Sem, and the various spellings of it (compare 1 Ch 21:15, "Ornan") indicate that the Hebrew writers had some difficulty in pronouncing it. The Jebusites seem ultimately to have blended with the Israelite population. QUESTION - What is the significance of the city of Jerusalem? ANSWER - For millennia, Jerusalem has been an important city, often commanding the attention of much of the world, and the city figures prominently in both biblical history and biblical prophecy. Jerusalem is central to many important events in the Bible. The city of Jerusalem is situated on the edge of one of the highest tablelands in Israel, south of the center of the country, about thirty-seven miles east of the Mediterranean Sea and about twenty-four miles west of the Jordan River. Its situation, lined on two sides by deep ravines, provides a natural defense for the city. Jerusalem is called by various names in Scripture: “Salem,” “Ariel,” “Jebus,” the “city of God,” the “holy city,” the “city of David,” and “Zion.” Jerusalem itself means “possession of peace.” Jerusalem in history. The first biblical reference to Jerusalem is found in the story of Abraham’s encounter with Melchizedek, King of Salem (Genesis 14:18–24). The actual name Jerusalem first occurs in Joshua 10:5. Later, David marched on Jerusalem (2 Samuel 5:6–10, c. 1000 BC), and he “captured the fortress of Zion—which is the City of David” from the Jebusites (verse 7). At that time, Jerusalem became the capital of Israel. It was in Jerusalem that Solomon built the temple and his palace (1 Kings 6–7). In 586 BC the Babylonians destroyed the temple and the city and deported the Jews to Babylon (2 Kings 24–25). After the Jews were allowed to return to Jerusalem, they rebuilt the temple, completed in 516 BC under Zerubbabel (Ezra 6). Under Nehemiah’s leadership the walls were rebuilt in 444 BC (Nehemiah 6). During the intertestamental period, the Selucid king Antiochus IV (175–163 BC) desecrated the temple. In 165 Jerusalem was liberated by Judas Maccabeus, and the Jews cleansed and restored the temple. In 65 BC the Romans besieged the city and destroyed the walls. Herod the Great was made “king of the Jews” by Caesar Augustus in 40 BC. Twenty years later Herod began a massive remodeling of the Jewish temple, a project completed in AD 66. That temple was destroyed by the Romans in AD 70, and the Jews dispersed throughout the world. In the seventh and eighth centuries, Islam came on the scene, and Muslims began building shrines and mosques in Jerusalem to commemorate certain events important in their religion. The Dome of the Rock is the most noteworthy shrine, built directly on the temple mount. Under Arab rule, Jerusalem prospered, and tolerance was at first extended to Christians. However, this tolerance began to wane over time. In the early eleventh century, a ruler of the Fatimid Dynasty ordered the destruction of all churches in Jerusalem. This outraged Christians throughout Europe and led to the First Crusade (1095–1099). After World War II, on May 14, 1948, Israel once again became an independent state, and President Truman duly recognized Israel’s restored status as a national homeland for the Jewish people. On December 5, 1949, Israel declared Jerusalem to be its “eternal and sacred” capital. Unfortunately, other nations have been slow in facing the reality of Israel’s independence and its right to choose its own capital. In December 2017 the United States officially recognized Jerusalem as Israel’s capital. Jerusalem in prophecy. The Bible predicted that the Jewish people would return to Israel, and Jerusalem figures prominently in prophecies concerning the end times (Joel 3:1; Jeremiah 23:3; 30:7; Ezekiel 11:17; 37:1–14). Someday, the Jewish temple will be rebuilt in the Holy City (Daniel 9:27; 12:11; Matthew 24:15; 2 Thessalonians 2:3–4). In the early part of the tribulation, a combined military force, including Russia, will march against Jerusalem: this battle is outlined in Ezekiel 38–39 in the prophecy of Gog and Magog, and it will end in the destruction of those armies arrayed against Israel. During the tribulation, the two witnesses will be martyred in Jerusalem (Revelation 11). At the end of the tribulation, the nations of the world will mount a final assault on the city in the Battle of Armageddon (Joel 3:9–12; Zechariah 14:1–3; Revelation 16). That battle will be ended by the arrival of Jesus Christ Himself (Revelation 19). “The Lord will go out and fight against those nations, as he fights on a day of battle. . . . The Lord my God will come, and all the holy ones with him” (Zechariah 14:3, 5). Zechariah 12:2–4 refers to the futility of people attacking Jerusalem: “I am going to make Jerusalem a cup that sends all the surrounding peoples reeling. Judah will be besieged as well as Jerusalem. On that day, when all the nations of the earth are gathered against her, I will make Jerusalem an immovable rock for all the nations. All who try to move it will injure themselves. On that day I will strike every horse with panic and its rider with madness.” During the Millennial Kingdom, the Lord Jesus Christ will reign over the earth from Zion, and the nations will come to Jerusalem for instruction and blessing (Isaiah 2:2–4; 35:10; Psalm 102:20–22; Revelation 20). Jerusalem in the present. Israel is a sovereign nation, and it has chosen its capital to be Jerusalem. In 1995, the United States Congress passed the Jerusalem Embassy Act, requiring the U.S. embassy to be moved to Jerusalem. However, for over two decades, implementation of that law was delayed by U.S. Presidents. Now the United States has officially recognized Jerusalem as the capital of Israel, a move that accords with thousands of years of history and the wishes of Israel itself. Jerusalem is held in high regard by all three major world religions: Judaism, Christianity, and Islam. Jews consider the Temple Mount to be the holiest place on earth; it is the third holiest Islamic site. Christians value Jerusalem as the site of much of Jesus’ ministry, the place where He was crucified and rose again, and the church’s birthplace (Acts 2). Today the Temple Mount is under the control of the Jerusalem Islamic Waqf, a trust established to manage the Islamic structures in Jerusalem. Under their current rules, access to the holy sites is prohibited to all non-Muslims. The closest the Jews can get to their former temple site is the Western Wall. Currently, Jerusalem is still experiencing what Jesus called “the times of the Gentiles” in Luke 21:24: “Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.” This period began with the Babylonian Exile (or possibly with the destruction of Jerusalem in AD 70) and will continue through the tribulation period (Matthew 24; Revelation 11:2). Scripture tells us to “pray for the peace of Jerusalem” (Psalm 122:6). The rebirth of Israel in 1948 was a vital step in the fulfillment of biblical prophecy. The dry bones of the prophecy in Ezekiel 37 began coming back together. The recognition of Jerusalem as Israel’s capital is another important step. The stage is being set for other prophecies to be fulfilled. We may not know all the implications that current events have on the prophetic timeline, but we do know that Jerusalem is a special city. It is the only city in the world where God has put His Name (2 Kings 21:7). As for the temple, the Lord said, “I have chosen and consecrated this temple so that my Name may be there forever. My eyes and my heart will always be there” (2 Chronicles 7:16). God has promised an everlasting covenant with Jerusalem (Ezekiel 16:60), and Zion has this promise: “‘Though the mountains be shaken and the hills be removed, yet my unfailing love for you will not be shaken nor my covenant of peace be removed,’ says the Lord, who has compassion on you” (Isaiah 54:10). At His second coming, Jesus will descend to the Mount of Olives, just outside of Jerusalem (Zechariah 14:4). Jerusalem will be the seat of authority in Jesus’ kingdom, and judgment will be meted out from Zion (Micah 4:7; Isaiah 33:5; Psalm 110). With every passing day, we are closer to the Lord’s fulfillment of His promises concerning Jerusalem and His reign of true justice and peace (Isaiah 9:7). “Even so, come, Lord Jesus” (Revelation 22:20, KJV).GotQuestions.org Judges 1:9 And afterward the sons of Judah went down to fight against the Canaanites living in the hill country and in the Negev and in the lowland. And afterward - Jos 10:36; 11:21; Josh 15:13-20 Judges 1 Resources - Multiple Sermons and Commentaries See Negeb and Shephalah at top of page Click to enlarge - from the Holman Bible Atlas (digital book; Hardcover) copyright © 1998 B&H Publishing Group, used by permission, all rights reserved. Please do not reproduce. And afterward the sons of Judah went down to fight against the Canaanites living in the hill country and in the Negev and in the lowland - And afterward would be apparently after Judah's victories over the Canaanites and Perizzites (Jdg 1:4) The geograophic descriptions are the three major geographical divisions of southern Palestine. The Hill Country (see map above for the ridge of mountains stretching north-south just to the east of the Jordan River and Dead Sea) is the central mountainous region between and including Jerusalem (2,500 ft high) and Hebron (3,040 ft high). The Negev was the semi-desert area that begins just south of Hebron and was bordered on south by Kadesh-Barnea. Lowland is also known as the Shephelah representing the foothills between the Mediterranean coast and the Judean mountains, and the scene of many battles between the Israelites and the Philistines. It is notable that Joshua 10:40 records "Thus Joshua struck all the land, the hill country and the Negev and the lowland and the slopes and all their kings. He left no survivor, but he utterly destroyed all who breathed, just as the LORD, the God of Israel, had commanded.had taken these territories utterly destroying all who breathed." It follows that the Canaanites described in Jdg 1:9 would have re-populated these geographic areas, coming in from surrounding areas, because Joshua had left no survivor. QUESTION - What is the significance of the Negev in the Bible? ANSWER - The Negev is a hot, dry region in the southern part of Israel that receives less than eight inches of rainfall each year. The Negev Desert factors into the events of Abraham’s life and through the period of Israel’s wilderness wanderings. The area is also significant throughout the time of the united monarchy until the period of the divided kingdom. Three of the Bible’s prophets mention the Negev as well. The name Negev means “dry land” in Hebrew, but the Bible sometimes uses the term to refer to the “south country,” or “south.” An alternate spelling for Negev in the Bible is Negeb. The King James Version regularly translates Negev as “the south,” whereas the New International Version (Negev) and English Standard Version (Negeb) normally use the name for the territory. Although no specific geographical boundaries define the Negev in the Bible, the region extends between Beersheba and Kadesh Barnea from north to south, and from near the Mediterranean Sea to the Arabah Valley from west to east, an expanse of about 70 miles wide. In Bible times, the territory resembled an hourglass or figure eight turned on its side. On all but the west side, highlands and mountains border the Negev, but to the west it stretches to within a few miles of the Mediterranean coast. Today, the Negev is the largest region in the modern state of Israel and includes more territory than it did in ancient times. According to the Encyclopedia Britannica, the total area of the Negev Desert covers about 4,700 square miles, “occupying almost half of Palestine west of the Jordan River and about 60 percent of Israeli territory under the 1949—67 boundaries.” Rather than a figure eight, current Negev is shaped like an inverted triangle. After God called Abraham, the patriarch set out in obedience, leaving his pagan country to go to the land of promise. In the initial part of his journey, Abraham traveled as far as the Negev (Genesis 12:4–9). When a severe famine entered the land, Abraham left the Negev and went to Egypt (verse 10). Later, after the destruction of Sodom and Gomorrah, Abraham returned to settle in the Negev (Genesis 20:1). Abraham’s son Isaac was living in the south country of the Negev when he first met Rebekah (Genesis 24:62). During much of the 40-year wilderness wanderings, the Hebrew people camped around the oasis of Kadesh Barnea in the southern part of the Negev (Deuteronomy 1:19, 46). The Negev was included in the lands the people of Israel were to possess (verse 7 and 34:1–3). When the Israelites spied out the Promised Land, Moses instructed the scouts to head northward through the hill country, starting in the southlands of the Negev (Numbers 13:17–20). The semi-nomadic Amalekites also lived in the Negev (verse 29). Joshua led the people of Israel in military conquest of the lands of the Negev, taking control away from its native inhabitants (Joshua 10:40; 11:16; 12:8). Eventually, the region was allotted to the tribes of Judah and Simeon (Joshua 15; 19:1–9; Judges 1:9). Ziklag, a city in the Negev, was given to David by Achish, the Philistine king of Gath. David had fled there when King Saul sought to harm him (1 Samuel 27:5–7). Later, this same city in the “Negev of Caleb” was raided by Amalekite warriors (1 Samuel 30:1). In the Bible, territories in this southern region are called the “Negev of Judah,” “Negev of the Kenites,” “Negev of the Jerahmeelites” (1 Samuel 27:10), and the “Negev of the Kerethites” (1 Samuel 30:14). With limited rainfall, the Negev Desert offered little opportunity for agriculture or economic development in biblical times. However, in northern areas of the Negev, some grain farming was done as well as raising of goats, sheep, and camels (1 Samuel 25:2; 1 Chronicles 4:38–41; 2 Chronicles 26:10). Farmers of the Negev used terrace farming for the best use of the land. During the time of the kings, many small villages and fortifications were established in the Negev to guard the southern borders of Judah. Isaiah mentions the wild animals of the Negev in an oracle denouncing Judah’s reliance on Egypt, calling the territory “a land of hardship and distress” (Isaiah 30:6). Jeremiah said that, if Israel were to keep the Sabbath, people would come from all around Jerusalem, including the Negev, to observe the holy day (Jeremiah 17:26). And Obadiah prophesied about the inhabitants of the Negev after their time in exile: “People from the Negev will occupy the mountains of Esau, and people from the foothills will possess the land of the Philistines. They will occupy the fields of Ephraim and Samaria, and Benjamin will possess Gilead. This company of Israelite exiles who are in Canaan will possess the land as far as Zarephath; the exiles from Jerusalem who are in Sepharad will possess the towns of the Negev” (Obadiah 1:19–20). After the fall of Jerusalem, at the time of the exile in 587 BC, the lands of the Negev fell under control of the Edomites. The territory supported few inhabitants until the arrival of the Nabateans in the last two centuries BC. The Nabateans rebuilt many settlements of the Negev and established new villages. Through careful water conservation, they became skilled at farming and pasturing in the dry region. The population of the Negev continued to grow until the Arab conquest in AD 632 but then diminished again until more recent times.GotQuestions.org Negev -35v - Gen. 12:9; Gen. 13:1; Gen. 13:3; Gen. 20:1; Gen. 24:62; Num. 13:17; Num. 13:22; Num. 13:29; Num. 21:1; Num. 33:40; Deut. 1:7; Deut. 34:3; Jos. 10:40; Jos. 11:16; Jos. 12:8; Jos. 15:19; Jos. 19:8; Jdg. 1:9; Jdg. 1:15; 1 Sam. 27:10; 1 Sam. 30:1; 1 Sam. 30:14; 1 Sam. 30:27; 2 Chr. 28:18; Isa. 21:1; Isa. 30:6; Jer. 13:19; Jer. 17:26; Jer. 32:44; Jer. 33:13; Ezek. 20:46; Ezek. 20:47; Obad. 1:19; Obad. 1:20; Zech. 7:7 Judges 1:10 So Judah went against the Canaanites who lived in Hebron (now the name of Hebron formerly was Kiriath-arba); and they struck Sheshai and Ahiman and Talmai. Judges 1 Resources - Multiple Sermons and Commentaries Kirjatharba: Jos 14:15 Struck Sheshai: Jdg 1:20 Nu 13:22,33 Jos 15:13,14 Ps 33:16,17 Ec 9:11 Jer 9:23 Related Passages: Judges 1:20 Then they gave Hebron to Caleb, as Moses had promised; and he drove out from there the three sons of Anak. Joshua 14:14-15+ Therefore, Hebron became the inheritance of Caleb the son of Jephunneh the Kenizzite until this day, because he followed the LORD God of Israel fully. 15 Now the name of Hebron was formerly Kiriath-arba; for Arba was the greatest man among the Anakim. Then the land had rest from war. Joshua 15:12-15+ Now he gave to Caleb the son of Jephunneh a portion among the sons of Judah, according to the command of the LORD to Joshua, namely, Kiriath-arba, Arba being the father of Anak (that is, Hebron). 14 Caleb drove out from there the three sons of Anak: Sheshai and Ahiman and Talmai, the children of Anak. POSSESSING HEBRON So Judah went against the Canaanites who lived in Hebron - From Jerusalem Judah would have moved about 19 miles to south to Hebron. Although "Judah" is the subject in this verse, the context of the next verse ("he went against") and the fact that Caleb was noted to have defeated the 3 giants in (Jos 15:13,14) supports the premise that "Judah" here is being used more generically, referring to those from the Tribe of Judah and specifically in context referring to Caleb, a Kennizite, who had become a leader in the tribe of Judah. Now the name of Hebron formerly was Kiriath-arba (Hebron) (city of Arba - Joshua 14:15 ): Hebron some 19 miles S of Jerusalem has highest elevation (3000') of any city in Judah and is famous as home of Abraham (Ge 13:18, Ge 18:1, Ge 23:2, Ge 25:9) and later as David's capital during the first 7.5 years of his reign.. And they struck Sheshai and Ahiman and Talmai - Stuck (nāḵāh) means to smite and is translated in the LXX with patasso which means to strike often with a violent blow intended to wound, slay or kill (of Jesus in Mt 26:31) These three names are the three famous giants of race of Anak (see the Anakim), who dwelt at Hebron when the Hebrew spies explored the land (Nu 13:22+) about 1440BC and who were driven out by Caleb (Jos 15:14+, Jdg 1:20+). Related Resource: What is the significance of Hebron in the Bible? | GotQuestions.org Judges 1:11 Then from there he went against the inhabitants of Debir (now the name of Debir formerly was Kiriath-sepher). Debir - Jos 10:38,39 15:15 Judges 1 Resources - Multiple Sermons and Commentaries POSSESSING DEBIR Then - Remember "then" is a time phrase and always calls us to stop and ask "What time is it?".It marks a progression in the narrative. From there he went against the inhabitants of Debir - He In context seems to refer to Caleb, in Josh 15:15 we read "he (CALEB) went up from there against the inhabitants of Debir; now the name of Debir formerly was Kiriath-sepher." Debir is in Judah’s hill country (Jos 10:38,39) about 11 miles southwest of Hebron, in the Negev or southland and designated a city for the Levites (Jos 21:15; 1Chr 6:57,58). In Joshua’s time the town, also called Kirjath Sannah (Jos 15:49) and Kirjath Sepher (Jos 15:15,16; Jdg 1:11,12) was inhabited by the giant people, the Anakim, and was captured by Joshua (Jos 10:38,39). Debir had to be recaptured later by the judge Othniel (Jos 15:15, 16, 17; Judges 1:11-13). McGee - The town Debir was a center of culture for the Canaanite people. It is called the “town of books.” I guess the library was there. Now the name of Debir formerly was Kiriath-sepher - Keil & Delitzsch There is no discrepancy between the accounts of the taking of Debir (Jos 11:21,22; 15:13-19), for the expulsion of its inhabitants by Joshua did not preclude the possibility of their returning when the Israelite armies had withdrawn to the north. Related Resources: Easton's Bible Dictionary Debir Fausset Bible Dictionary Debir (2) Debir (1) Holman Bible Dictionary Debir Hastings' Dictionary of the Bible Debir International Standard Bible Encyclopedia Debir (2) Debir (1) McClintock and Strong's Bible Encyclopedia Debir (2) Debir Holman Bible Dictionary Kiriath-Sepher Hastings' Dictionary of the Bible Kiriath-Sannah, Kiriath-Sepher International Standard Bible Encyclopedia Kiriath-Sepher Judges 1:12 And Caleb said, "The one who attacks Kiriath-sepher and captures it, I will even give him my daughter Achsah for a wife." And Caleb: The whole of this account is found in Jos 15:13-19, and seems to be inserted here by way of recapitulation. Jos 15:16,17 1Sa 17:25 18:23 to him: In ancient times fathers assumed an absolute right over their children, especially in disposing of them in marriage; and it was customary for a king or great man to promise his daughter in marriage to him who should take a city, etc. Judges 1 Resources - Multiple Sermons and Commentaries And Caleb said, "The one who attacks Kiriath-sepher and captures it, I will even give him my daughter Achsah for a wife - Caleb makes an offer Othniel (later first judge of Israel) could not refuse. Some feel he had assisted Caleb in taking of Debir. Jehovah sums up the character of Caleb in Numbers (see also note below) But My servant Caleb, because he has had a different spirit and has followed Me fully, I will bring into the land which he entered, and his descendants shall take possession of it. (Nu 14:24+) (1) My servant = life was not his own but he belonged to Jehovah. Jehovah's will was Caleb's will. Notice the contrast "but" (cp Nu 14:22, 23) - as noted below Caleb listened to God's voice and did not put Him to the test (cp Dt 6:16, Ex17:2, 7,1Co 10:9). [Nu 14:22 = The Ten Tests= (1) Red Sea (Ex 14:11,12) (2) Marah (Ex15:23,24) (3) wilderness of Sin (Ex 16:2); (4) & (5) connection with the manna (Ex16:20, 27) (6) Rephidim (Ex 17:1, 2, 3) (7) Horeb (Ex 32:7) (8) Taberah (Nu 11:1) (9) complaint of rabble (Nu 11:4) (10) Kadesh-barnea (Nu 14:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12).] (2) Different spirit = Explains Caleb's servant's heart. It was different than the rebellious Israelites who refused to believe God's promise regarding the land and thus disobeyed. (3) Followed fully = Unhesitating obedience (4) I will bring into the land = Obedience brings blessing. Obedience inherits the promises of God. (5) His descendants = Godly men, obedient men leave a legacy! Caleb - 35x in OT - Num 13:6, 30; 14:6, 24, 30, 38; 26:65; 32:12; 34:19; Deut 1:36; Josh 14:6, 13f; 15:13f, 16ff; 21:12; Jdg 1:12, 13, 14, 15, 20; 3:9; 1 Sam 30:14; 1 Chr 2:18f, 42, 46, 48ff; 4:15; 6:56 The whole of this account is found in Jos 15:13-19, and seems to be inserted here by way of recapitulation. Joshua 15:13-19 Now he gave to Caleb the son of Jephunneh a portion among the sons of Judah, according to the command of the LORD to Joshua, namely, Kiriath-arba, Arba being the father of Anak (that is, Hebron). 14 Caleb drove out from there the three sons of Anak: Sheshai and Ahiman and Talmai, the children of Anak. 15 Then he went up from there against the inhabitants of Debir; now the name of Debir formerly was Kiriath-sepher. 16 And Caleb said, “The one who attacks Kiriath-sepher and captures it, I will give him Achsah my daughter as a wife.” 17 Othniel the son of Kenaz, the brother of Caleb, captured it; so he gave him Achsah his daughter as a wife. 18 It came about that when she came to him, she persuaded him to ask her father for a field. So she alighted from the donkey, and Caleb said to her, “What do you want?” 19 hen she said, “Give me a blessing; since you have given me the land of the Negev, give me also springs of water.” So he gave her the upper springs and the lower springs. 1Sa 17:25; 18:23) Same promise in Jos 15:16. Achsah is mentioned here and in Jos 15:13-19; 1Chr 2:49. Related Resource: Judges 1:12-15: Achsah’s Asking, a Pattern of Prayer - Sermon by C H Spurgeon What is the story of Joshua and Caleb in the Bible? | GotQuestions.org Question: "Who is Caleb in the Bible? | Answer: The story of Caleb, a faithful man of God, begins in the book of Numbers. After being delivered from bondage in Egypt, the Israelites were led by God to the border of the land of Canaan, a land “flowing with milk and honey” that God had promised they would inherit (Exodus 3:8, 17). Moses had chosen twelve men, one from each tribe, to scout the land before entering. Among them was Caleb, representing the tribe of Judah. The twelve men spied out the land for forty days and then came back to Moses. They reported that the land was indeed fruitful but its inhabitants were the mighty descendants of Anak. Terrified by the size and strength of the Canaanites, ten of the spies warned Moses not to enter Canaan (Numbers 13:23–33). Caleb silenced the murmuring, fearful men by saying, “We should go up and take possession of the land, for we can certainly do it” (Numbers 13:30). Caleb took his stand because he followed the Lord wholeheartedly (Joshua 14:8–9). Caleb knew of the promises of God to the Israelites, and, despite the evidence of his own eyes regarding the obstacles, he had faith that God would give them victory over the Canaanites. Unfortunately, the people of Israel ignored Caleb and listened to the report of the other spies. They were so frightened that they wept all night and even wished they had died at the hands of their slave masters in Egypt (Numbers 14:1–4). They turned on Caleb and Joshua (the spy from Ephraim) and wanted to stone them on the spot (Numbers 14:6–10). God was exceedingly angry with the people and threatened to destroy them until Moses interceded for them. God relented, but He decreed that the people would wander in the wilderness until all of that faithless generation had died. But God said that “my servant Caleb has a different spirit and follows me wholeheartedly” and gave him the promise that he would own all the land he had seen as a spy (Numbers 14:11–24). The Israelites wandered in the wilderness for forty years until all of that generation, except Joshua and Caleb, died (Numbers 14:29–30). After the forty years of wandering and five more years of war within Canaan, Caleb was 85 years old; yet he was as strong as ever and able to fight the same Anakites that had frightened his countrymen. His confidence was born out of his absolute faith in the promises of God (Joshua 15:13–14). Caleb’s territory in Canaan included “Kiriath Arba, that is, Hebron. (Arba was the forefather of Anak.) From Hebron Caleb drove out the three Anakites—Sheshai, Ahiman and Talmai, the sons of Anak. From there he marched against the people living in Debir (formerly called Kiriath Sepher)” (Joshua 15:13–15). Othniel, a nephew of Caleb, captured Kiriath Sepher and was given Caleb’s daughter Aksah to wed (verses 16–17). Later, Aksah asked her father to include some springs of water as part of her inheritance (verses 18–19), and Caleb gave them to her. Later still, Othniel, Caleb’s son-in-law, became Israel’s first judge (Judges 3:7–11). From the accounts of the life of Caleb, we see a faithful man who trusted God to fulfill His promises when others allowed their fears to override their small faith. Even into his later years, Caleb remained steadfast in his faith. God blessed Caleb for his faithfulness and patience, an encouragement to us to believe God. Like Caleb, we should be prepared to follow God in every circumstance, patiently waiting for Him to fulfill His promises and ready to take action when the time is right. (GotQuestions.org) Judges 1:13 And Othniel the son of Kenaz, Caleb's younger brother, captured it; so he gave him his daughter Achsah for a wife. Judges 1 Resources - Multiple Sermons and Commentaries And Othniel the son of Kenaz, Caleb's younger brother, captured it - Othniel (Othniel) - "God is powerful" or "lion of God" - Jdg 3:9. Faith must have run in Caleb’s family, because the city of Debir was taken by Othniel, Caleb’s nephew, Israel's first judge (Jdg 3:9, 7, 8, 9, 10, 11). Captured it - This fulfills the prophecy about Caleb in Nu 14:24 (see note)("and his descendents after him") So he gave him his daughter Achsah for a wife. Two for one! A city and a bride! McGee - Israel first took the hill country and held it the longest. The foothills, lying between the hill country and the coast, were the scene of constant fighting between Israel and the Canaanites. When the children of Israel settled in the Promised Land, they were subject to the influence and temptations of the Canaanite religion. It was a degrading religion, and they soon lapsed into idolatry and apostasy. Whoever took this city was promised a reward, and in this case it was Caleb’s daughter, Achsah. Grammatically, Othniel can be either Caleb’s nephew or younger brother, but his marriage to Achsah would also classify him as a son-in-law. He undoubtedly was chosen as a judge because of his relationship to Caleb. Nepotism was prevalent even in that day. If he had been the son-in-law of Joe Doakes, he probably would never have become a judge. Many men today occupy positions of prominence, not because of their ability, but because of a certain relationship or circumstance. Napoleon called himself a man of destiny. He became prominent because of the times in which he was born. If he had lived in our generation, probably he would have been unknown. So it was with Othniel. Nine of the twelve tribes mentioned in this chapter are mentioned in connection with failure. We have looked at the tribes of Judah and Simeon, and now Benjamin and Manasseh are the next to be considered. Failure is something that persisted in each one of the tribes. Question - Who was Othniel? Answer: Othniel, the first judge, is first mentioned in Joshua 15:17 as “Othniel son of Kenaz, Caleb’s brother.” As a nephew of Caleb, Othniel took on the challenge of conquering the city of Debir (or Kiriath Sepher) and driving out the Canaanites there. As the victor, Othniel received the reward of Achsah, Caleb’s daughter, as his wife. Othniel had two sons named Hathath and Meonothai and was from the tribe of Judah (1 Chronicles 4:13). Othniel lived in Debir in the land of Judah after this time. Through his wife’s influence, he obtained from his uncle Caleb the upper and lower springs in the land of the Negeb (Joshua 15:19). Othniel is important in biblical history as the first judge listed in the Book of Judges. After eight years of bondage to Cushan-Rishathaim, king of Mesopotamia, the people cried out to God for help (Judges 3:9). In response, the LORD “raised up for them a deliverer, Othniel son of Kenaz, Caleb’s younger brother, who saved them. The Spirit of the Lord came on him, so that he became Israel’s judge and went to war. The Lord gave Cushan-Rishathaim king of Aram into the hands of Othniel, who overpowered him. So the land had peace for forty years, until Othniel son of Kenaz died” (Judges 3:9–11). We find in this passage that 1) Othniel was raised up as a judge and leader in Israel, 2) he defeated the king of Mesopotamia, and 3) Othniel and the Israelites lived in peace following this time. Othniel’s leadership spanned a long time, covering approximately 1350—1310 BC. Othniel is the first of 12 judges listed in the Book of Judges. His judgeship covered a transitional period connecting the leaders of the past to the leaders of his time. He was related to Caleb, who had left Egypt as a freed slave and entered the Promised Land as a leader. Important lessons learned from the life of Othniel include the influence of family, the role of the Holy Spirit in empowering a person’s life, and the tremendous value of godly leadership in keeping peace among a community of people. Interestingly, the tomb of “Othniel Ben Kenaz” is believed to be located in Hebron. Preceded by Joshua and followed by Ehud in Israel’s history, Othniel’s important legacy endures still today among the great leaders of Israel. Judges 1:14 Then it came about when she came to him, that she persuaded him to ask her father for a field. Then she alighted from her donkey, and Caleb said to her, "What do you want?" Then it came: Jos 15:18,19 Judges 1 Resources - Multiple Sermons and Commentaries Then it came about when she came to him, that she persuaded him to ask her father for a field - As recorded in the book of Joshua. "It came about that when she came to him, she persuaded him to ask her father for a field. So she alighted from the donkey, and Caleb said to her, “What do you want?” 19 Then she said, “Give me a blessing; since you have given me the land of the Negev, give me also springs of water.” So he gave her the upper springs and the lower springs. (Joshua 15:18,19) Persuaded (sut) refers to behavior designed to incite or entice someone into following a course of action desired by the subject. It has the sense of stirring up persons with the intention to get them to deviate (evil sense) or of getting them to concede or agree to something in a neutral or positive sense. In Achsah's case the translation "entice" or "charm" fits nicely Then she alighted from her donkey, and Caleb said to her, "What do you want? - She hastily or suddenly alighted, as if she had forgotten something, or was about to return. Acash's request was pragmatic because the area surrounding her home in the Judean Negev was arid. Judges 1:15 "And she said to him, "Give me a blessing, since you have given me the land of the Negev, give me also springs of water." So Caleb gave her the upper springs and the lower springs. Give a blessing - Ge 33:11; 1Sa 25:18,27; 2Co 9:5; Heb 6:7; 1Pe 3:9 Judges 1 Resources - Multiple Sermons and Commentaries And she said to him, "Give me a blessing : Blessing (berakah; Lxx = eulogia = good speech, then praise, He 12:17-refers to Esau's "blessing" from Jacob) - This Hebrew word conveys the general idea of this word is one of good favor bestowed on another. This may be expressed in the giving of a tangible gift (Achsah has the springs of water as a gift) or in the pronouncing of a verbal blessing by which one calls down God's favor upon another. Since you have given me the land of the Negev: Negev is the transliteration of a Hebrew = "south" from word = be dry. It is a geographical term which refers to a specific section of Palestine (Ge 13:1) located between Debir and the Arabian Desert and is arid most of the year. Since this area was south of the larger part of Israel, the word also came to be used to denote that direction (Ge 13:14; Da 8:4,9; 11:5). All uses of Negev (Negeb) - Gen. 12:9; 13:1, 3; 20:1; 24:62; Num. 13:17, 22, 29; 21:1; 33:40; Deut. 1:7; 34:3; Jos. 10:40; 11:16; 12:8; 15:19; 19:8; Jdg. 1:9, 15f; 1 Sam. 27:10; 30:1, 14, 27; 2 Sam. 24:7; 2 Chr. 28:18; Ps. 126:4; Isa. 21:1; 30:6; Jer. 13:19; 17:26; 32:44; 33:13; Ezek. 20:46f; Obad. 1:19f Give me also springs of water." So Caleb gave her the upper springs and the lower springs - Springs (gullah) depicts a bowl or the bowl-shaped top of a pillar but in the present context probably refers to spring-fed pools. Like his acquisition of a worthy husband for his daughter, Caleb's gift of water demonstrates the protective concern that Israelite men should exhibit toward their wives and daughters. As the Book of Judges unfolds, women become victims of male oppression rather than the beneficiaries of male protection. Caleb's gift of life-giving springs stands in sharp contrast to the death and infertility that another Israelite daughter would experience as a result of her father's misguided zeal and lack of foresight in Judges 11:30 ff) Judges 1:16 And the descendants of the Kenite, Moses' father-in-law, went up from the city of palms with the sons of Judah, to the wilderness of Judah which is in the south of Arad; and they went and lived with the people. the Kenite: Jdg 4:11,17 Nu 10:29-32 24:21,22 1Sa 15:6 1Ch 2:15 Jer 35:2 Moses': Ex 3:1 4:18 18:1,7,12,14-17,27 Nu 10:29 city of palm: Jdg 3:13 De 34:3 2Ch 28:16 which: Nu 21:1 Jos 12:14 they went: Nu 10:29-32 1Sa 15:6 Judges 1 Resources - Multiple Sermons and Commentaries And the descendants of the Kenite, Moses' father-in-law Moses - Ex 3:1; 4:18; 18:1,7,12,14, 15, 16, 17,27; Nu 10:29 Moses' father-in-law - His name was Jethro Went up from the city of palms with the sons of Judah, to the wilderness of Judah which is in the south of Arad; and they went and lived with the people: Nu 21:1; Jos 12:14 Nu 10:29, 30, 31, 32; 1Sa 15:6 City Of Palms - Jericho - Dt 34:3, Jos 6:26 Jdg 3:13; 2Chr 28:16 Arad - 16 mi due south of Hebron in a very desolate region. 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. And Judah: Jdg 1:3 Zephath: 2Ch 14:10, Zephathah Hormah: Nu 14:45 21:3 Jos 19:4 Judges 1 Resources - Multiple Sermons and Commentaries Then Judah went with Simeon his brother, and they struck the Canaanites living in Zephath, and utterly destroyed it: Zephath may have been about 20 miles SW of Hebron and had been taken in Nu 21:2-3 only to be rebuilt and now to be utterly destroyed. Struck - Hebrew = nakah - smite, attack, kill ; Lxx = kopto - cut off (cp use Mt 21:8) or to smite, strike, knock down Utterly destroyed (charam/haram) means to surrender something to God. It means to put something under a ban for utter destruction. To devote it to destruction even as a religious act of holy war. As Israel prepared for the conquest of the Promised Land, Moses instructed them to exterminate the native population of the land declaring that… when the LORD your God shall deliver them before you, and you shall defeat them, then you shall utterly destroy them. You shall make no covenant with them and show no favor to them. (Dt 7:2) They were to do to the Canaanites just as they had done to the Amorites (see Dt 2:34; 3:6; Jos 2:10). The city of Jericho was put under the "ban" (related Hebrew word cherem/herem) so that all living things were to be killed and the articles of gold, silver, bronze, and iron were to be placed in the Lord's treasury (Jos 6:17, 18, 19, 20, 21). When Achan violated the rules pertaining to the ban, Israel itself was placed under the ban until the offender, whose deeds had made him liable to destruction, was executed (Jos 7:1, 11, 12, 13). Some might ask "Wasn’t it cruel and unjust for God to command Israel to exterminate the nations in Canaan?" Not in the least! To begin with, God had been patient with these nations for centuries and had mercifully withheld His judgment (Ge 15:16; see note 2 Peter 3:9). Their society, and especially their religion, was despicably (even unspeakably) wicked and should have been obliterated and rooted out years before. These nations had been warned by the judgments God had inflicted on others, especially on Egypt and the nations east of the Jordan (see Jos 2:8, 9, 10, 11, 12, 13). Rahab and her family had sufficient information to be able to repent and believe, and God did in fact save them (Jos 6:22, 23, 24, 25). Therefore, we have every right to conclude that God would have saved anybody who had turned to Him. These nations were sinning against a flood of light in rejecting God’s truth and going their own way and He was completely justified in calling for total annihilation. So the name of the city was called Hormah - Hormah is from the verb meaning to devote to destruction, i.e. to destroy everything, animate and inanimate, as an offering to the gods (the custom was widely observed by nations other than Israel). It had been a pagan city devoted to pagan gods and now at the command of Yahweh was to be devoted to Him and totally destroyed. Here are several facts about Hormah... A city SW of the Dead Sea, Nu 14:45; 21:1, 2, 3; Dt. 1:44. Taken by Judah and Simeon, Jdg. 1:17; Josh. 12:14. Allotted to Simeon, Jos 19:4; 1Chr. 4:30. Within the territory allotted to Judah, Jos 15:30; 1Sa 30:30. Note the Hebrew verbal derivative is used in this same verse translated "utterly destroyed" which gives you the picture that the name "Hormah" was meant to convey. Any Jew who heard the name "Hormah" or came to this place understood (or at least should have understood) clearly what God's judgment against sin was. It is interesting that the LXX translates Hormah as anathema, a Greek noun referring to someone delivered over to divine wrath or curse (see Gal 1.8) Judges 1:18 And Judah took Gaza with its territory and Ashkelon with its territory and Ekron with its territory. Jos 11:22 13:3 15:45-47 1Sa 6:17 Gaza: Jud 3:3 16:1,2,21 Ex 23:31 Judges 1 Resources - Multiple Sermons and Commentaries And Judah took Gaza with its territory - The verb took (lakad) means to capture, to seize, to take possession and in context carries the idea of taking possession of one's allotted territory by dispossessing its present occupants. Note that in (Judges 1:17) they "utterly destroyed" Zephath but what did they do to Gaza, Ashkelon, Ekron? Why? Could it be they did not want to totally destroy these towns? Interesting to speculate… the point is that they reaped it later because Samson's sojournings took him to these cities - Jdg 14:19, Jdg 16:1, 21. As stated above the text does not state they UTTERLY DESTROYED THEM! Gaza was the major Philistine city located only about 50 miles from the Holy City! So here we find one of the chief strongholds of pagan PANTHEISM (including worship of fish god Dagon) in close proximity to the holy city of Jerusalem. If you don't drive out and destroy the enemies (Ex 23:28, Ex 33:2, Ex 34:11, 24, Lev 20:23), they will remain as thorns and snares! Gaza, Ashkelon and Ekron were 3 of the 5 major Philistine cities, and proved to be a thorn in Israel's side! Jehovah instructed Moses… Speak to the sons of Israel and say to them, 'When you cross over the Jordan into the land of Canaan, 52 then you shall drive out (yarash = take from someone and possess it for yourself, take possession, cp Jos 1:1, 2, 3,4) all the inhabitants of the land ("the land" a common OT phrase = the promised land, the land of Canaan) from before you, and destroy all their figured stones, and destroy all their molten images and demolish all their high places; 53 and you shall take possession of the land and live in it, for I have given the land to you to possess it. 54 'And you shall inherit the land by lot according to your families; to the larger you shall give more inheritance, and to the smaller you shall give less inheritance. Wherever the lot falls to anyone, that shall be his. You shall inherit according to the tribes of your fathers. 55 'But (dramatic contrast) if (conditional statement) you do not drive out the inhabitants of the land from before you, then (conclusion if condition is fulfilled) it shall come about that those whom you let remain of them will become as pricks in your eyes (ED: THINK OF SAMSON'S ROVING EYES IN Jdg 16:1) and as thorns in your sides, and they shall trouble you in the land in which you live. (Nu 33:51-55) THOUGHT - Beloved, pause for a moment and do some personal moral/ethical inventory - Is there some "Canaanite" (remember they were especially known for their abominable sexual aberrations) in your life that needs to be utterly destroyed. Is there some "idol" you are clinging to and reluctant to release because you don't yet understand that "I Am" is the only one Who can fully satisfy your cravings. Is there some "secret closet" door you keep locked from everyone else (but not from God, Pr 15:3, 1Chr 16:9, Job 34:21,22 Je 16:17, 23:24, 32:19, Heb 4:13+)? and Ashkelon with its territory : Ashkelon on coast ~10-12 mi N of Gaza. Apparently shortly after Joshua’s death Ashkelon was captured and was briefly controlled by Judah, as evidenced by the Stele of Merneptah dated about 1220BC. This conquest, however, was not permanent. A few years later Samson killed 30 men from this city (Judges 14:19). During most of the OT, Ashkelon remained politically and militarily independent of Israel (thorn in her side fulfilling Joshua's sad prophecy in Joshua 23:13, cp Judges 2:3, Pr 22:5, Jer 12:13) but they would be ultimately destroyed (Amos 1:8, Zeph 2:4,7, Zec 9:5) Three of the golden tumors sent back with the ark by the Philistines were from these 3 unsubdued cities (1Sa 6:17). Scripture does not specify what Israel did with these golden pagan offerings! and Ekron with its territory: Ekron only ~35 miles west of the holy city of Jerusalem Cundall on Gaza, Ashkelon and Ekron - The reference to Gaza, Ashkelon and Ekron relates to a period before the main Philistine settlement in the coastal plain. The Philistines were part of a complex migratory movement from the Aegean area a generation or so after Israel’s entry into the land (i.e. c. 1200 b.c.). These ‘people of the sea’ settled in large numbers in the coastal plain. Egypt, keeping them at bay with difficulty, allowed them to settle and form their pentapolis (Ekron, Ashdod, Ashkelon, Gaza and Gath). This does not preclude the probability of earlier, but smaller, settlements of Philistines noted in Genesis 21:32; 26:1. (Judges and Ruth: An Introduction and Commentary) Judges 1:19 Now the LORD was with Judah, and they took possession of the hill country; but they could not drive out the inhabitants of the valley because they had iron chariots. Now the LORD - Jdg 1:2; 6:12,13; Genesis 39:2,21; Joshua 1:5,9; 14:12; 2Sa 5:10; 2Ki 18:7; Ps 46:7,11; 60:12; Eccl 9:11; Is 7:14; 8:10; 41:10,14,15; Mt 1:23; Ro 8:31 they took possession - Exodus 14:7-31; Joshua 11:1-9; 17:16-18; Ps 46:9 But they could - Jdg 1:27-32 Jos 7:12 Mt 14:30,31 17:19,20 Php 4:13 iron chariots - Ex 14:7-31 Jos 11:1-9 17:16-18 Ps 46:9 Judges 1 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 20:1-4; 13; 16-18+ “When you go out to battle against your enemies and see horses and chariots and people more numerous than you, do not be afraid of them; for (TERM OF EXPLANATION!) the LORD your God, Who brought you up from the land of Egypt, is with you. 2 “When you are approaching the battle, the priest shall come near and speak to the people. 3 “He shall say to them, ‘Hear, O Israel, you are approaching the battle against your enemies today. Do not be fainthearted. Do not be afraid, or panic, or tremble before them, 4 for (TERM OF EXPLANATION!) the LORD your God is the One Who goes with you, to fight for you against your enemies, to save you."....(Dt 20:13) “When the LORD your God gives it into your hand (METAPHOR FOR INTO YOUR POWER), you shall strike all the men in it with the edge of the sword.....(Dt 20:16-18) “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. (See notes below) 17 “But you shall utterly destroy (charam) them, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as the LORD your God has commanded you, 18 so that (TERM OF PURPOSE) they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the LORD your God. PARTIAL POSSESSION COMPLETE DISOBEDIENCE! One could also subtitle this verse "Living by Sight, Not by Faith!" Note that this text does not state that the Israelites actually fought against the chariots of iron and were defeated. More to the point, it seems that Judah saw the chariots of iron and made the bad choice not to fight. Such a decision might seem very reasonable and proper if you are a people living by sight and not by faith. Why?Because the chariots of iron were the most powerful military weapon of that time. But something has happened between Judges 1:2 when they heard and acted on Yahweh's promise. With time and several military successes, Judah's faith in Yahweh's promise began to falter and was no longer fresh in their heart. O, how much like Judah we all are if we fail to fan the heart flames of love and devotion for God with steady intake of His word and humble submission and obedience. And soon whatever the "chariots of iron" are in our lives seem to have increased in size and power and we falter and fail to defeat them! Been there, done that! We need to re-read, memorize and meditate on the truth in Romans 15:4+ For whatever was written in earlier times (BOOK OF JUDGES) was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope (absolute assurance that God will do good to us in the future - truth which motivates present living!) Now the LORD was with Judah, and they took possession of the hill country; but they could not drive out the inhabitants of the valley - Note that the text says "they could not drive out"… it does not say "God could not drive out" (or "would not")! There is a big difference! They looked at the small chariots, not at their big God. In the famous painting of Daniel in the Lion's Den, it is notable that Daniel's eyes were not on the lions, but upward on the Lord! A good pattern to emulate! Obstacles are opportunities for God to show Himself mighty! The Hebrew verb yarash is used twice, translated "took possession" and "drive out." 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) TSK note - Not because the iron chariots were too strong for Omnipotence, or because He refused to help them; but because their courage and faith failed when they saw them. (Jdg 1:27, 28, 29, 30, 31, 32 Jos 7:12 Mt 14:30,31 17:19,20 Php 4:13) See discussion below. The upshot is that diminished power is always the result of diminished/defective faith (as manifest by partial obedience or overt disobedience). Judah's failure to believe God's promises paralyzed them, producing fear and ultimately retreat. Fear of man always brings a snare (Pr 29:25) and the only way to counter our fear of the enemy (be it the world, the flesh or the devil) is by faith. Related Resources: How To Handle Fear Part 1 How To Handle Fear Part 2 How To Handle Fear Part 3 How To Handle Fear Part 4 The Fear of the Lord We should all be better off if we kept in mind that even in this modern age of stealth bombers and A bombs, a faithful and righteous reliance upon the Lord is the stoutest weapon in the believer's armor. Take up the shield of faith (cp Ep 6:16+). Because they had iron chariots - Archaeology confirms the Old Testament picture of the Israelites confined in Canaan’s hill country (Jdg 1:19). In the lowlands Canaanite chariot armies seemed (NOTE "SEEMED" NOT WERE!) too strong for the fearful Israelites to attack. Chariots like this one were the tanks of ancient warfare. By this era they were used to directly attack and smash formations of foot soldiers. Judah was afraid because of the chariots, which had poles between the horses armed with lances which cut their way through the crowd, and the axles of the wheels were fitted with great scythes: these inventions were novel, and caused a panic, and therefore the men of Judah lost faith in God's promise (Jdg 1:2) becoming weak and cowardly. They prayed in Jdg 1:1+ but we see no prayer here. If they had believed in God, and gone forth in His Name, the horses would soon have fled, as indeed they did when God gave his people faith in Judges 4-5 (but notice what they did in Jdg 4:3+ and the answer in Jdg 4:4-7). When Barak led the way with Deborah, then they smote Jabin, who had nine hundred chariots of iron! THOUGHT - Perhaps you are looking (by sight, not with eyes of faith - 2Co 5:7+) at the "iron chariots" (e.g., addictions, etc) in your life. And you are becoming fearful, feeling certain they can never be defeated! If so, you might do what Israel did in Jdg 1:1+ and Jdg 4:3+, CRY OUT! CRY OUT! Play this old Maranatha chorus but don't just listen -- take this time to really cry out to your Heavenly Father beloved. Cry Out, Cry Out, Cry Out to the Heavenly Father Cry Out, Cry Out, Cry Out to the Heavenly Father You're a child Your Heavenly Father You're a part of His family Shout for joy all you sons and daughters Sing your newborn liberty! Say goodbye to your old taskmaster Say goodby to your slavery Lift your voices in joy and laughter In Christ Jesus you've been set free! God has given His Holy Spirit Now your birthright is undenied Call the Father and He will hear it You're a child of the Lord on high! Defeat here equates not with Judah's lack of power (cp Jdg 1:4 for their "power" Source = " the LORD gave the Canaanites...."), but with lack of belief -- they failed either to know what God's Word clearly stated as TRUTH (promise) in the Pentateuch (Josh 17:18+, Dt 20:1-4,13, 16-18+!) and/or they failed to walk in faith (faith is the victory [1Jn 5:4+]) seeing the chariots thru the eyes of God (Heb 11:27+) instead of focusing on the chariots. One of the dangers of victory as Judah experienced earlier in this chapter is to think too highly of self, to think that we gained the victory by our own strength. Judah surely maintained too much confidence in self. See Spurgeon's comment at end of note. These ancient chariots were wooden with iron fittings, perhaps axles and may have been the military reason for Israel's defeat, but disobedience to God's commands was the spiritual reason (Judges 2:1-3+). The sweet psalmist of Israel, David, confidently declared ins Psalm 20:7... Some boast in chariots, and some in horses; But we will boast in the name of the LORD, our God. Comment- Spurgeon's comment, cp Pr 18:10 - Spurgeon's Sermon on Pr 18:10 - Our Stronghold. See also Name of the LORD is a Strong Tower: Summary) PARTIAL OBEDIENCE God had told them the land was theirs! What's an iron chariot to God? When a person adds something to what God has said (v1), he is not fully FOCUSED on the Lord. (He 12:2+) His eyes are on the enemy, his circumstances. WHEN MOST OF TIME IS SPENT FOCUSING ON OUR CIRCUMSTANCES LOOK OUT! THAT'S WHEN THE DEFEAT COMES. What's a chariot to God? In Judges 4, Deborah defeats Sisera who had over 900 chariots (Jdg 4:13+)! We say we just can't defeat the "iron chariot" in our life. Remember the picture of Daniel in the Lion's den… his eyes weren't on the lions but on the LORD. If you're looking at the "iron chariots" in your life, then you have not implemented the power harnessed by complete obedience. Not until I come to God with a whole and undivided heart will I possess what God says I am to possess (Ep 1:3-note). Faith is always what accesses Grace and Grace is the enabling power of God. When that ENABLING POWER is not there, we will have defeat after defeat. Gary Inrig - Judah did not drive out the Canaanites in the valley because the Canaanites had iron chariots. Now that seems logical—Judah was outgunned. But in fact, that was not the reason at all. God had promised that He would drive out the enemy. Later, in chapter 4, Deborah led Israel into victory against an army with 900 iron chariots. Furthermore, the greatest victories Israel would have would come under David, and he never used iron chariots. The real reason Judah did not have victory was that they did not trust God. Diminished power is always the result of diminished faith. (Hearts of Iron, Feet of Clay) THOUGHT- WHAT IS THE IRON CHARIOT IN YOUR LIFE? If you trust (and obey) God in that area, then the victory is already yours in Christ. If you fail to live out the word of the hymn "Trust and Obey," you will inevitably not be "happy in Jesus" as the hymn promises. Judges 1:19 does not contradict (Jdg 1:18) for the conquered cities of Gaza, Ashkelon, and Ekron were situated in "the valley" or coastal plain. (V19) only indicates that after the initial victories in "the valley" the Israelites were unable to hold these cities were forced back into the hill country where the Canaanites were unable to use chariots against them. We should all be better off today if we bore in mind that, in an age when the chariot has long since been superseded as a weapon of warfare, a faithful (and righteous) reliance upon the Lord is the stoutest weapon in the armoury of a nation or an individual. -- Arthur Cundall Cundall adds this note - The two verses (Jdg 1:18-19), taken together, appear contradictory, since Gaza, Ashkelon and Ekron were on the low-lying coastal plain indicated in verse 19. Probably the Israelites, having taken these towns and their suburbs (AV coast refers to ‘suburbs’ or territory, RSV), were forced back into the hill-country where the Canaanites could not employ their chariots effectively. The Israelites feared the chariot as a weapon of war and rarely matched the Canaanites in combat waged on level ground, unless, as in the battle noted in Judges 4, 5, the chariots were immobilized as a result of torrential rain (Jdg 5:4, 5). Thus Judah took possession of the hill country, but he could not drive out the inhabitants of the plain (RSV). The Canaanites, and later on the Philistines, were able to work in iron, whereas Israel did not emerge from the Late Bronze Age until the time of David. It is likely that verse 19 is a general reference including both Canaanites and Philistines. Later on the Israelites viewed the use of chariots with reserve, as indicating dependence upon human power rather than the divine might (e.g. Ps. 20:7). David was quite unable to utilize the chariots captured from Hadadezer (2 Sam. 8:4) and not until Solomon’s reign was effective use made of this weapon (1 Kgs 9:19; 10:26). We should all be better off today if we bore in mind that, in an age when the chariot has long since been superseded as a weapon of warfare, a faithful (and righteous) reliance upon the Lord is the stoutest weapon in the armoury of a nation or an individual. (Judges and Ruth: An Introduction and Commentary) Charles Spurgeon Excerpt from Sermon "Chariots of Iron" They evidently thought that there was somewhat in themselves; for their power went as far as smiting the men of the hills, but not so far as attacking the cavalry in the open plain where there was room for them to rush to and fro, Now, that is your weakness and mine. We tacitly imply that God can help us up to a certain point, Does not that mean that we can help ourselves up to that point? Being interpreted, the belief conceals a measure of self-trust; and the next akin to self-trust is distrust. If you have passed out of yourself, where have you entered now? Into the infinite. The man who has reached the infinite needs not to reckon any longer. It was of no use for Noah to keep a log of his vessel when there remained no more: when it was all sea, it did not matter to him where he drifted. And so when you once get right away from self there are no limits. God is unbounded: therefore trust him without stint. Act like Samson, the strong, because the childlike, hero. If there is a Philistine to meet, he is ready for him. There are two of them: 110 is quite ready for both. There are twenty of them: it makes no difference. A thousand of them are before him. All right, there are only the more for the hero to kill, for he will slay every mother’s son of them, and pile up their carcasses heaps upon heaps. Numbers do not matter. “But, Samson, if you are to do this deed, you must wield a good Damascus blade.” “Yes,” says he, “if I am to do it, of course I must; but if the Lord is to do it, the jawbone of an ass will suffice.” It made no difference to him when he had thrown himself simply and nakedly upon God whether foes were few or many, whether weapons were fit or feeble. Herein is the failure of our faith, if it rests not in God’s bare arm… Though a saint is sustained by nothing but the power of God, all the devils in hell cannot stir him. The hare arm of God is the source of all power. Next, the imperfection of their faith lay in this, as it may do in yours, my brethren,-that they believed one promise of God and did not believe another. There is a kind of faith which is strong in one direction, but utter weakness if tried in other ways. It is curious that persons generally speak out the easiest promises to believe, while those which are greater, and therefore are the more godlike, they cannot believe. Judah believed in smiting the hill-men, because he thought such warfare easy; but as to overcoming the cavalry with their chariots of iron that was difficult, and so he did not believe tip to that mark. Beware of being pickers and choosers of God’s promises. When people pick the promises over they say- “That one? No, I cannot receive that.” When they do believe a promise, it is the smallest in the book. Oh! for a faith that takes the promises in the bulk, and knows nothing of choosing or refusing. Whatsoever God has promised he is able also to perform; and if the promise be but suitable to my ease, I am to grasp it and expect to see it fulfilled. Some believe God at one time and not at another. Do you not find that you believe the Lord a good deal on Thursday nights after a sermon? How about Friday night? Ah! that is rather different. I have known friends who are wonderful believers on Sunday… We appear to be so grandly strong, so quietly believing; yet the first trouble that comes scatters our courage. That is the reason why Judah could not drive out the dwellers in the plain: he heard the rushing of those chariots of iron, and his heart failed him. There was a further reason for failure arising out of this imperfection of their faith: they could not conquer the chariots of iron, because, first, they did not try. The Hebrew does not say that they could not drive them out. What the Hebrew says is that they did not drive them out. Some things we cannot do because we never make the attempt. Dear friends, there was no excuse for this on the part of Judah, as there is really no excuse for us when we think any part of God’s work to he too difficult for us,-for, recollect, there was a special promise made about this very case. Kindly look at Dt 20:1, and you will see how the Lord says, “When thou goest out to battle against thine enemies, and seest horses, and chariots, be not afraid of them: for the Lord thy God is with thee.” If there be a special promise made to meet an emergency, who are we that we should be cast down by the difficulty? Besides that, they received a special commission, Read Jdg 1:2 “The Lord said, Judah shall go up: behold, I have delivered the land into his hand.” Iron chariots or no chariots, God had delivered the country into their hand. Besides that, their God had done greater deeds than this: he had divided the Red Sea, and drowned the chivalry of Egypt; he had divided the Jordan into halves and led his people through the river dry-shod; and he had made the walls of Jericho to fall flat to the ground. Why then was he distrusted because of those wretched chariots of iron? Come then, brothers and sisters, have you got into a cleft stick in the matter of your personal affairs; and are you saying to-night, “I cannot pray about it: I cannot trust God about it”? Is that right? Look your Bibles up, and see whether there be not a promise exactly suited to your singular condition. Look back upon your own experience and see whether God has not done already for you and others of his people a greater thing than your present trial requires. Why will you say that you cannot drive out the chariots of iron? Be of good courage, and go forward. God is able to deliver you; therefore fear not, he will supply your need; be not dismayed. (Read the full message Chariots of Iron) Why Israel Failed to Possess their Possessions The Canaanites had superior arms and fortifications (Jdg 1:19) Israel was disposed to make alliances with the people of the land (Jdg 2:1-5) Israel sinned and must be punished (Jdg 2:20-21) Yahweh was testing Israel to see if they would be faithful or not (Jdg 2:22-23; 3:4) Israel needed to be instructed in the art of war (Jdg 3:1-3) (Adapted from ESV Study Bible) Took possession...drive out - (03423)(yarash) used twice in Jdg 1;19 (took possession...drive out). Yarash means to take possession of, inherit, dispossess, to drive out. Possession of the land was directly connected to a person's relationship with the Lord; breaking the covenantal relationship led to dispossession. But even in exile, Israelites awaited the day when they would repossess the land (Jer. 30:3). The verb yārash is an especially important word in contexts dealing with Israel's conquest of and possession of the land of Canaan. The first meaning, "to take possession of," is most commonly used in connection with possessing land, specifically, the Promised Land. Yahweh first announced "possession" of the land in the context of the Abrahamic covenant (Ge 15:7f). Although similar usage continues in Leviticus (Lev 20:24) and Numbers (Nu 13:30; 14:24; 21:24f), The first meaning, "to take possession of," is most commonly used in connection with possessing land, specifically, the Promised Land. Yahweh first announced "possession" of the land in the context of the Abrahamic covenant (Ge 15:7f). Although similar usage continues in Leviticus (20:24) and Numbers (13:30; 14:24; 21:24f), yārash in the sense of covenant land possession is a key theme in Deuteronomy. "Go in and possess the land," the Lord commanded (Dt. 1:8, 21, 39; 11:31; 17:14). The phrase, "where you are going to possess it," with reference to the land, recurs in Deuteronomy and Joshua (Dt. 4:5, 14, 26; Josh. 1:11, 15; 12:1; 13:1; 21:43; 23:5). Emphasis on the idea of "possessing" the land continues in Judges (Jdg 11:21-24; 18:9). Judges 1:20 Then they gave Hebron to Caleb, as Moses had promised; and he drove out from there the three sons of Anak. Then they gave - Numbers 14:24; Deuteronomy 1:36; Joshua 14:9-14; 15:13,14; 21:11,12 The three sons of Anak - Jdg 1:10 Nu 13:22 Judges 1 Resources - Multiple Sermons and Commentaries Then they gave Hebron to Caleb - This city was important to the Jews because of its connection with the patriarchs. As Moses had promised - Moses tells us why it was Caleb's “So Moses swore on that day, saying, ‘Surely the land on which your foot has trodden will be an inheritance to you and to your children forever, because you have followed the LORD my God fully.’ 14 Therefore, Hebron became the inheritance of Caleb the son of Jephunneh the Kenizzite until this day, because he followed the LORD God of Israel fully." (Joshua 14:9; 14). Cross reference Numbers - This is God's OWN testimony! Oh, to follow in the footsteps of this man Caleb! Nu 14:24 (see note) - “But My servant Caleb, because he has had a different spirit and has followed Me fully, I will bring into the land which he entered, and his descendants shall take possession of it. And he drove out (yarash) from there the three sons of Anak - Drove out is the Hebrew verb yarash 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) Numbers 13:22+ When they had gone up into the Negev, they came to Hebron where Ahiman, Sheshai and Talmai, the descendants of Anak were. (Now Hebron was built seven years before Zoan in Egypt.) Drove out - dispossessed by driving out (Jos 15:14). Mortal enemies are not going to leave easily. They have to be driven out. And they MUST be driven out or they will become a snare and like thorns in our sides (Ouch!!!) And because many in Israel did not have a different spirit like Caleb, they did not drive them out and incurred God's judgment... "Therefore I also said, 'I will not drive them out before you; but they shall become as thorns in your sides, and their gods shall be a snare (moqesh) to you.'" (Judges 2:3+) Snare (4170)(moqesh from yaqosh) is a masculine noun meaning a snare, a trap, bait. The picture is of the lure or bait being placed in the hunter’s trap, which gives rise to moqesh referring to the snare itself. Traps were used to capture birds or beasts (Amos 3:5). As used in Judges 8:27 moqesh refers to a moral pitfall (Pr. 18:7; 20:25). Moqesh can be anything that lures one to ruin and disaster (Jdg. 2:3; Pr 29:6). The Septuagint translates moqesh in Jdg 8:27 (Jdg 2:3, 1 Sa 18:21, Ps 106:36) with the Greek word skandalon (see word study), which is literally, that part of a trap on which the bait was laid, when touched caused the trap to close on its prey and came to mean any entanglement of the foot. That's a picture of sin which looks alluring, but if touched, will surely captivate and capture its foolish prey. I Boundaries of the 12 Tribes Aged but Still Aggressive "And they gave Hebron unto Caleb, as Moses said: and he expelled thence the three sons of Anak." Judges 1:20 Caleb followed the Lord fully. There is not one of us who cannot do that with the help of the infilling of the Holy Spirit of God. Caleb's Foundation Was Sure It was the granite of God's promise. From the day he left Egypt he was sure that God would enable him to possess his possessions in Canaan. His foundation was as sure as the God who laid it. It was impregnable, Caleb's Future Was Secure Nothing could depose him from his inheritance. God had promised it and He could not or would not go back on His word, Nothing can alter the Covenant ordered in all things and sure. Caleb's Faith Was Strong When everyone (except Joshua) in the spy ring which entered Canaan came back and gave a dishonest report, Caleb stood forth in faith and declared "We are well able to possess the land." Faith, mighty faith the promises And looks to God alone laughs at impossibilities And cries, It shall be done. (Ian Paisley - A Text A Day Keeps the Devil Away) Joshua 14:1-15:19, Judges 1:20 TODAY IN THE WORD Billy Graham knows something more than the courage of battle or victory over oppression. His legacy is of moral courage, winning spiritual battles in an age of immorality. He said, “Courage is contagious. When a brave man takes a stand, the spines of others are often stiffened.” Caleb had that kind of courage. It's hard not to smile when reading his words. He's 85 and still as strong as ever. Bring on the Anakites! The conversation between Joshua and Caleb must have been a sight to behold. Joshua was probably about one hundred years old (24:29). No one else in the entire country would have been within twenty years of those two venerable leaders. And Caleb brings us back in time to when he and Joshua were the lone voices of courage among the spies. That courage hadn't dwindled in either of them, and it's so refreshing to hear confident words of faith from men who had walked with God for decades. Notice that Caleb doesn't want his portion to be any of the lands conquered thus far. He specifically requests an inheritance in the land that is protected by fortified cities. He wasn't content just to have faith in God, he wanted to put his faith in action. If you were to read past Joshua and into the first chapter of Judges, you'd see Caleb's story from chapter 15 repeated almost verbatim—Caleb delivered on his promise to drive the Anakites out from the land. But in the other battles recorded at the outset of Judges, Caleb is the only one mentioned who drove out the enemy from the land he inherited (Judg. 1:20). Every other tribe in that passage failed to rid the land of their opponents. An interesting note awaits us at the conclusion of chapter 14. The land changed names because Caleb drove out the descendants of the man for whom it was originally named. Despite all the land Caleb received, a finer reward was the compliment he received in verse 14: “He followed the Lord, the God of Israel, wholeheartedly.” No inheritance can ever take the place of such a legacy. TODAY ALONG THE WAY - Caleb's example is an inspirational reminder of purpose for believers of all ages. Retirement was definitely not in Caleb's vocabulary. That isn't to say that retiring from a vocation is unbiblical or undeserved. Rather, following God with courage and confidence is a lifelong pursuit. And for those far younger than Caleb was in today's reading, remember that the end goal of life is not to rest from all labor but to serve Him wholeheartedly for as long as we can. DISASTER! from Cyril Hocking - Day by Day thru the OT JOSHUA is dead! A third generation, 2:7–10, is on the scene, knowing not the Lord nor His gracious works. The third generation of many movements proves to be a failure, a fact to be observed even in early church history in the days following the apostles and those who had known them. The book begins with promise, vv. 1–19a, although even after the Lord’s specific direction and encouragement, Judah would not obey Him, vv. 2–3. The record is one of increasing failure until at last the Lord remonstrates with the nation at Bochim, 2:1–4. The sad national landslide is plotted for us in 1:19b–36. Granting God’s presence with Judah, v. 19a, the tribe still fails, for he “could not drive out the inhabitants of the valley”. Why? Because “they had chariots of iron”. Was Judah’s God no match then for iron? What Judah apparently attempted and failed to do, Benjamin did not even try to do, “they did not drive out”. Contrariwise, the enemy arrogantly “dwelt with them”, and that “unto this day”, v. 21 R.V. What impotency! Joseph has initial success, but also compromises; cf. vv. 24–25 and 2:2a. Manasseh “did not drive out” the enemy, the list of failures increasing, 1:27 R.V., and with even greater arrogance “the Canaanites would dwell in the land”. Gaining a little strength, Israel merely puts them to taskwork, v. 28. Ephraim “drave not out” the enemy, but they rather “dwelt … among” Ephraim, v. 29 R.V. Zebulun likewise succumbed, v. 30. How the residing enemy became “thorns in your (Israel’s) sides”, 2:3. Asher was content to dwell among the Canaanites, sharing the territory in a spirit of compromise, v. 32. The Naphtalites followed suit, v. 33. But now the battle swings adversely for Dan. They were forced into the hill country, and not suffered to come down, for the Amorites “would dwell” in the valley, vv. 34–35. The enemy dictates policy. Dan appears shamefully in chapter 18! Think about this! How quickly spiritual decline leads to multiplied defeats, and these, in turn, lead to ultimate enslavement. Emancipated Israel’s achievements should have been glorious. Alas, their successes were limited. Had God failed them?; cf. 2:11–15. Read Revelation 2–3. Has not history repeated itself? Lesson. How does my life advertise the Divine redemption? JUDGES 1:20—Did Caleb kill the sons of Anak or just expel them? PROBLEM: In Judges 1:10, the three sons of Anak were “killed” by Judah. But, in verse 20 it says they were merely “expelled” from the land, which is what Joshua 15:14 says as well. Which was it? SOLUTION: There are two basic views in response to this problem. One view assumes that these two passages refer to the same event, while the other view maintains that they refer to different events. The Same Event. According to this position, the children of Judah were led by Caleb. Thus, one passage could refer to the men who did it and the other to their leader. Further, the Hebrew word for “expel” can mean to “drive out” or “destroy.” In this sense they were expelled not only from the land of Judah, but also from the land of the living. Different Events. According to this view, the first chapter of Judges does not follow in chronological order, being almost verbatim from Joshua 15:13–19. If so, the events would be as follows: when Joshua conquered the land, the sons of Anak were simply “expelled,” only to return when Joshua turned elsewhere. Later, after the initial campaigns, Judah settled the land and Caleb and his men actually “killed” them. Either position would resolve the difficulty. (Geisler - When Critics Ask) Judges 1:21 But the sons of Benjamin did not drive out the Jebusites who lived in Jerusalem; so the Jebusites have lived with the sons of Benjamin in Jerusalem to this day. Jdg 19:10-12 Jos 15:63 18:11-28 2Sa 5:6-9 Judges 1 Resources - Multiple Sermons and Commentaries SAD REFRAIN: "DID NOT… " But - A sad term of contrast marking a 180 reversal from the success of Caleb. The sons of Benjamin did not drive out the Jebusites who lived in Jerusalem- This is a sad refrain in the book of Judges (and I fear too often in our lives [including mine!] as believers! Note that Jerusalem was situated on the tribal borders of Judah and Benjamin and both tribes felt a responsibility to expel the enemy, but sadly, both failed, not from lack of power but lack of faith! Joshua 15:63 Now as for the Jebusites, the inhabitants of Jerusalem, the sons of Judah could not drive them out; so the Jebusites live with the sons of Judah at Jerusalem until this day. Did not drive out p This refrain is the key phrase of the close of Judges 1 - Jdg 1:21, 28, 30, 31, 32, 33 DANGEROUS "DID NOT'S" IN JUDGES did not know the LORD = Jdg 2:10+ did not listen to their judges = Jdg 2:17a+ did not do as their fathers = Jdg 2:17b+ did not abandon their practices or their stubborn ways = Jdg 2:19+ did not remember the LORD their God Jdg 8:34+ did not serve Him = Jdg 10:6+ Joshua had defeated "the king of Jerusalem" (Jos 12:7,10), but apparently did not destroy the Jebusites. Judah fought against Jerusalem and captured it and struck it (Judges 1:8). The Jebusites apparently later returned to reoccupy their city. It was not until David's time that they were finally expelled permanently from Jerusalem (2Sa 5:5-9).' So the Jebusites have lived with the sons of Benjamin in Jerusalem to this day. The zeal of Israel did not long continue. In fact, all that follows after the campaign of Judah and Simeon is a record of failure and neglect, with the single exception of the taking of Bethel by the house of Joseph. Note what God said He would do Exodus 23:23+ “For My angel will go before you and bring you in to the land of the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites and the Jebusites; and I will completely destroy them. (YES, THAT IS TRUE BUT THAT DOES NOT RELIEF US OF OUR RESPONSIBILITY TO THROW THEM OUT! IDOLS ARE LIKE STICKY BUNS IN CASE YOU HAVE NOT NOTICED. OR LIKE THE ENERGIZER BUNNY THEY KEEP COMING BACK AND COMING BACK! THEY MUST BE ANNIHILATED. PERIOD!) Deuteronomy 7:1+; “When the LORD your God brings you into the land where you are entering to possess it, and clears away many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and stronger than you, 16 “You shall consume (HERE WE SEE MAN'S RESPONSIBILITY) all the peoples whom the LORD your God will deliver to you; your eye shall not pity them, nor shall you serve their gods, for that would be a snare to you. Exodus 34:11-16+ “Be sure to observe what I am commanding you this day: behold, I am going to drive out the Amorite before you (GOD'S PART), and the Canaanite, the Hittite, the Perizzite, the Hivite and the Jebusite. 12 “Watch yourself that you make no covenant with the inhabitants of the land into which you are going (OUR RESPONSIBILITY), or it will become a snare in your midst. 13 “But rather, you are to tear down their altars and smash their sacred pillars and cut down their Asherim 14 –for you shall not worship any other god, for the LORD, whose name is Jealous, is a jealous God– 15 otherwise you might make a covenant with the inhabitants of the land and they would play the harlot with their gods and sacrifice to their gods, and someone might invite you to eat of his sacrifice, 16 and you might take some of his daughters for your sons, and his daughters might play the harlot with their gods and cause your sons also to play the harlot with their gods. Judges 3 - a little disobedience will lead in time to a big sin! The sons of Israel lived among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites; 6 and they took their daughters for themselves as wives, and gave their own daughters to their sons, and served their gods. 7 The sons of Israel did what was evil in the sight of the LORD, and forgot the LORD their God and served the Baals and the Asheroth. 8 Then the anger of the LORD was kindled against Israel, so that He sold them into the hands of Cushan-rishathaim king of Mesopotamia; and the sons of Israel served Cushan-rishathaim eight years. (Judges 3:5-8-note) Benjamin, Ephraim, Manasseh, Zebulun, Asher, Naphtali, and Dan all failed to overcome the enemy and had to allow these godless nations to continue living in their tribal territories. This series of tribal defeats was the first indication that Israel was no longer walking by faith and trusting God to give them victory. The priests possessed a copy of the Book of Deuteronomy and were commanded to read it publicly to the nation every Sabbatical Year during the Feast of Tabernacles (Dt 31:9-13+, see esp Dt 31:12, cp Jos 1:8-note, Josh 8:34, 35). Had they been faithful to do their job, the spiritual leaders would have read Dt 7:1-12ff and warned the Israelites not to spare their pagan neighbors. The priests also would have reminded the people of God’s promises that He would help them defeat their enemies (Dt 31:1, 2, 3, 4, 5, 6, 7, 8). It was by receiving and obeying the Book of the Law that Joshua had grown in faith and courage (Jos 1:1-9; Ro 10:17-note), and that same Word (if obeyed) would have enabled the new generation to overcome their enemies and claim their inheritance. Judges 1:21-2:5 Does the Lord delight in burnt offerings and sacrifices as much as in obeying the voice of the Lord? - 1 Samuel 15:22 TODAY IN THE WORD The Treaty of Versailles, signed in 1919 to conclude World War I, imposed restrictions on Germany that Adolph Hitler would exploit to spur the growth of his Nazi Party. Within twenty years, Germany would move from feeling oppressed to invading its neighbors and murdering millions of people, particularly Jews. Throughout history, people who have been oppressed themselves turn into oppressors when given an opportunity—an example of this is in our passage. Yesterday we saw the obedience of Judah. Today, the story of Judges makes its first downward turn as we read that the Benjamites failed to drive out the Jebusites (v. 21). The chronicle of Israel's failure has begun. Tribe after tribe did not remove the wicked peoples living in the land as God had commanded. Note that this wasn't due to Israel's weakness. They were clearly strong enough to subdue the people into forced labor (Jdg 1:28). It was partial obedience—but the consequences of partial obedience were the same as of complete disobedience. After their experience of forced labor in Egypt, Israel should have known that this was not a long-term solution to their problem of possessing the land. And in fact, the Canaanites would lead Israel into the grave sin of idolatry. An observer at the time might conclude that the Israelites looked successful. They controlled large portions of the land, they were strong enough to dominate the Canaanites in most areas, and they had several notable military victories. But material success does not equal spiritual success. Israel had failed to follow the commands of the Lord. After Israel failed to obey God, choosing the comfort of having forced laborers instead of obeying the Lord, they learned the consequences of their sin: God would no longer drive out the Canaanites. The people responded with loud weeping and sacrifices (“Bokim” means weepers in Jdg 2:5). But the text has no reference to any repentance on the part of the Israelites. TODAY ALONG THE WAY You may feel like you're reading a geography lesson in this first chapter of Judges! Most modern readers aren't familiar with these ancient places and names. Like every other detail in this book, the geography gives us a richer understanding of the message. One resource that can help you track the geographical movement of the tribes and the surrounding peoples is the Moody Atlas of Bible Lands, available from your local Christian bookstore or online book distributor. Diminished power is always the result of diminished faith. And I would add that faith is intimately linked with obedience and so it follows that disobedience reflects faulty faith and quenches the Spirit and impedes the flow of supernatural power we all desperately need to drive out the "Canaanites" in our life! How are you doing with your extermination of these usurpers of God's seat on the throne of your heart? Listen, do not be deceived, as Judges 1 shows so very clearly, a little compromise with sin can lead to a long and dark journey away from the holiness of God! Kill sin before it be killing you to paraphrase John Owen! Related Resources: Relationship of faith and obedience - Covenant Obedience of faith - Ro 1:5, 16:26 Gary Inrig - First Steps on a Slippery Slope:Israel’s Partial Obedience These verses certainly don’t make very interesting reading, at least at first glance. This passage seems to be a long list of obscure names that catalog ancient battles in distant places, matters that can have no possible relevance to our lives thirty centuries later. A closer look suggests, however, a pattern that is all too familiar, and one against which we must carefully guard ourselves. In fact, Judges 1 probes us in places we might prefer the Holy Spirit leave alone. The description of Israel’s conquest begins in the southern region of the country and traces the course of Judah’s campaign in Jdg 1:3-19. As we shall discover, Judah is much more successful than the other tribes, and we follow its conquests, sometimes in alliance with the much smaller tribe of Simeon, in the upland campaign around Jerusalem (Jdg 1:4–8); the capture of the Hebron region (Jdg 1:9–15); the southern campaign (Jdg 1:16, 17); and the coastal plain (Jdg 1:18). It is an impressive record of conquest against all kinds of Canaanite strongholds. But the writer is not entirely happy. There are two disturbing notes that deserve more careful attention since they begin a pattern that will grow increasingly prominent. The first is found in Jdg 1:6. Judah conquered a town called Bezek, capturing the “king” and then cutting off his thumbs and his big toes. That was obviously both a very effective and brutal way of ending his military career; he could handle neither bow nor sword again. But mutilation was a pagan practice, not a biblical one, and the men of Judah were under command to put him to death. They were drawing their standards from people around them, adopting Canaanite practices. Judah’s obedience was only partial. The second disturbing note is found in Judges 1:19. Judah, we are told, could not drive out the inhabitants of the valley because they had iron chariots. On the one hand, that seems perfectly logical—the Canaanites had superior military technology that gave them a huge advantage on the plains. However, that explanation has one major flaw. Yahweh had promised that He would drive out the enemy. In fact, when the people of Manasseh had earlier complained to Joshua that they could not defeat their enemies because “all the Canaanites who live in the plain have iron chariots,” Joshua had declared, “though the Canaanites have iron chariots and though they are strong, you can drive them out” (Joshua 17:16–18+). In Judges 4:1-24, Deborah leads Israel into victory against a Canaanite army that possessed 900 iron chariots! Furthermore, the greatest victories Israel would have would come under David, and he never used iron chariots. The real reason Judah did not have victory was that they did not fully trust their God. Diminished power is always the result of diminished faith. The author has told us that God’s people “were unable to drive the people from the plains” (Judges 1:19). That phrase now rings like a chime through the rest of the chapter, occurring seven more times in all (Judges 1:21, 27, 28, 29, 30, 31, 33). Benjamin failed to drive out the Jebusites (Judges 1:21), while Manasseh did not drive out the pagan inhabitants of its area. Even when the men of Manasseh did possess power to drive out the Canaanites, they preferred to use them as forced labor, a cheap source of energy (Judges 1:27–28). Their problem was not a lack of power but a lack of obedience. The same record is given of Ephraim (Judges 1:29), Zebulun (Judges 1:30), and Asher (Judges 1:31–32). With monotonous regularity the clause recurs, “They did not drive out the inhabitants.” Gradually the diminished success of the tribes becomes more evident. In Judges 1:10-30, the Canaanites live among the Israelite tribes, who are the dominant population in their region. But then, in Jdg 1:31-33, we learn that the two tribes of Asher and Naphtali live among the Canaanites, who form the base population of the region. With the tribe of Dan, we reach the lowest point (Jdg 1:34–36). They were pressed into the hill country because the Amorites wouldn’t allow them to come down to the plain. The pagans dominate the area, and God’s people are reduced to forced labor, virtual prisoners in a land God had promised to those who would trust and obey Him. In a few short verses we have moved from conquest to compromised coexistence to capitulation. The lesson of Judges 1 is very clear. The people of Israel chose deliberately to obey God only partly (ED: PARTIAL OBEDIENCE IS COMPLETE DISOBEDIENCE!). Rather than following the Lord wholeheartedly, they compromised. In a few short verses we have moved from conquest to compromised coexistence to capitulation. It was a pattern that would yield very bitter fruits. (Hearts of Iron, Feet of Clay ) REALIZE THE DANGER OF TOLERATING SIN IN YOUR HEART! Watch over your heart with all diligence, For from it flow the springs of life. -- Solomon (Proverbs 4:23+) Judges 1 gives us the symptoms of partial obedience (of which of course there is no such thing for partial obedience is always disobedience!) 1). When we add something to what God has said...this is in Jdg 1:3: The LORD had told Judah to go up, but Judah then said ''I'll just help God out'' by taking Simeon. That's not what God had said to do. You need to listen and when He speaks you move without question. They had victory you say. That's true but God is always faithful to what He says, not to who we are or what we do. 2). Next when we stoop to the behavior of our enemy. I'm going to do it my way. See v7. 3). Iron Chariots: When fear keeps us from doing what God commands. When you are partially obedient to God, you are not fully looking at Him. v8-20 records the victories that they had when they did what God said to do. 4). Judges 1:21 Trying to peacefully coexist with evil. They did not eradicate completely the pagans. How (See Ex 23:32, Dt 7:1, 20:17 How bad were some of these pagans? Why would God say to drive them out? Lev 20:1,23, Dt 7:4 tells us about the power of sin. Tragically many Christians are living with some pet sin that they are tolerating. They have some "secret closet" they are not willing to surrender to the Lord. They will not repent of it. Oh, they may confess it. But their modus operandi is to deal with it their own way and to continue to ''peacefully coexist''. Mark it down - There can never be a peaceful coexistence with unconfessed, unrepented of sin. God gave Israel a land but He gave believers a life. Just as they had to drive out the pagans who would lead to their destruction in time, so too must believers drive out the sin which so easily entangles (Heb 12:1+). We can learn from Israel's battle with ''sin'' as we walk in this body of sin under the New Covenant (see Ro 15:4+). The sins described in Judges fall in 3 major categories: (a) IMMORALITY (desire for people): THOUGHT - Are you on the Web visiting sites you should not be visiting? Why did you stay up late last night after your wife and children went to bed?! For a detailed study on Solomon's advice regarding this sexual immorality - Proverbs 5:1-14+; Pr 5:15-23+; Pr 6:20-35+; Pr 7:1-27+. (b) COVETOUSNESS - Desire for things (THOUGHT - Including other people's spouse!) (c) BITTERNESS, RESENTMENT and UNFORGIVENESS: You have your quiet time, etc, but God says ''I can't use you until you are willing to put it under the blood. My way.'' Let Jesus OVERCOME you and then you start possessing what He says is rightfully yours in Him. There is no other way to do it. Ephesians (see notes our spiritual blessings in Ephesians) tells us what is ours and Ephesians 3:17+ is the way to possess. If you are trying to hang on to a sin in your life, you are just like Israel and the LIGHT OF GOD'S TRUTH CANNOT COME IN! Jesus warned in Mt 6:23+ that "if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! Judges 1:22 Likewise the house of Joseph went up against Bethel, and the LORD was with them. The house - Nu 1:10,32; Jos 14:4; 16:1-4; 1Chr 7:29; Re 7:8 The LORD - Jos 17:18, Dt 20:1, Jdg 1:19; Ge 49:24; 2Ki 18:7 Judges 1 Resources - Multiple Sermons and Commentaries THE LORD WAS WITH THEM Likewise the house of Joseph went up against Bethel - Bethel - Ge 28:19 - 12mi N of Jerusalem. The action now centers in central Palestine. Bethel is mentioned more often in the Bible than any other city except Jerusalem. Note that in the ritual of Ge 48:5-20, Manasseh and Ephraim, Jacob's grandsons, were adopted so as to be legally his own sons. Therefore their descendants became two tribes in Israel. The adoption is reminiscent of Nuzi Law. Manasseh the older son and Ephraim substituted for Joseph and Levi in the 12 tribe territorial allocation in the Promised Land. And the LORD was with them - Compare this same phrase "the LORD was with Judah" (Jdg 1:19). Then note that for the next 6 chapters this phrase is absent until we come to the story of Gideon (Jdg 6:12) which records "The LORD is with you, O valiant warrior.” THOUGHT- This is the key phrase in for victory in the life of a saint. It refers to physical warfare here but in our lives applies to spiritual warfare (indeed all physical warfare has a spiritual component). And so we see this vital truth declared by Paul rhetorically asking "What then shall we say to these things? If God is for us, who is against us?" (Ro 8:31+). THOUGHT - Notice that in this passage we see the pattern of the Paradoxical Principle of 100% Dependent and 100% Responsible" (100/100). This principle is somewhat similar to the frequent juxtaposition of God's Sovereignty and Man's Responsibility (See note and Jdg 1:4+). The point is that God never asks His men to do what He does not enable His men to accomplish. Obstacles are merely opportunities for God to show Himself mighty! And so here we see that Judah went up but they did not go solely in their power, numbers or military prowess, but they went up with the presence of Yahweh. Beloved, this is the pattern God's children must always seek to follow lest their efforts/labor be in vain! Solomon says it this way in Psalm 127:1-2... Unless the LORD builds the house, They labor in vain (see note on shav; Lxx = see maten) who build it; Unless the LORD guards the city, The watchman keeps awake in vain (see note on shav; Lxx = maten). 2 It is vain (see note on shav; Lxx = maten) for you to rise up early, To retire late, To eat the bread of painful labors; For He gives to His beloved even in his sleep. COMMENT - Note the key word is vain (shav; Lxx = maten)! Note the clear pattern - God builds, man labor. God guards, watchmen watch. Reliance on self is vain! This is the Old Testament version of 100/100! It begs the question -- Are your plans for today, this year, the future, your plans or God's plans for you? In Eph 5:17+ Paul commands "So then do not be (present imperative with a negative see our need to depend on the Holy Spirit to obey) foolish (aphron), but understand (suniemi in the present imperative see our need to depend on the Holy Spirit to obey) what the will of the Lord is." Solomon adds "Commit (a command) your works to the LORD and your plans will be established." (Pr 16:3, cf Pr 15:22, 16:9, 19:21, 20:18) SPURGEON - The word vain is the keynote here, and we hear it ring out clearly three times. Men desiring to build know that they must labour, and accordingly they put forth all their skill and strength; but let them remember that if Jehovah is not with them their designs will prove failures. So was it with the Babel builders; they said, "Go to, let us build us a city and a tower"; and the Lord returned their words into their own bosoms, saying, "Go to, let us go down and there confound their language." In vain they toiled, for the Lord's face was against them. When Solomon resolved to build a house for the Lord, matters were very different, for all things united under God to aid him in his great undertaking: even the heathen were at his beck and call that he might erect a temple for the Lord his God. In the same manner God blessed him in the erection of his own palace; for this verse evidently refers to all sorts of house building. Without God we are nothing. Great houses have been erected by ambitious men; but like the baseless fabric of a vision they have passed away, and scarce a stone remains to tell where once they stood. The wealthy builder of a Non such Palace, could he revisit the glimpses of the moon, would be perplexed to find a relic of his former pride: he laboured in vain, for the place of his travail knows not a trace of his handiwork. The like may be said of the builders of castles and abbeys: when the mode of life indicated by these piles ceased to be endurable by the Lord, the massive walls of ancient architects crumbled into ruins, and their toil melted like the froth of vanity. Not only do we now spend our strength for nought without Jehovah, but all who have ever laboured apart from him come under the same sentence. Trowel and hammer, saw and plane are instruments of vanity unless the Lord be the Master builder. Unless the LORD guards the city, The watchman keeps awake in vain - Around the wall the sentinels pace with constant step; but yet the city is betrayed unless the alert Watcher is with them. We are not safe because of watchmen if Jehovah refuses to watch over us. Even if the guards are wakeful, and do their duty, still the place may be surprised if God be not there. "I, the Lord, do keep it", is better than an army of sleepless guards. Note that the Psalmist does not bid the builder cease from labouring, nor suggest that watchmen should neglect their duty, nor that men should show their trust in God by doing nothing: nay, he supposes that they will do all that they can do, and then he forbids their fixing their trust in what they have done, and assures them that all creature effort will be in vain unless the Creator puts forth his power, to render second causes effectual. Holy Scripture endorses the order of Cromwell "Trust in God, and keep your powder dry": only here the sense is varied, and we are told that the dried powder will not win the victory unless we trust in God. Happy is the man who hits the golden mean by so working as to believe in God, and so believing in God as to work without fear. (Treasury of David - Psalm 127) And again we see the Psalmist testifies that… If the LORD had not been my help ('ezrah; Lxx = boetheo used in Heb 2:18+), My soul would soon have dwelt in the abode of silence. (Psalm 94:17) COMMENT -